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OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
SEE ALSO


AUTH

BOOKS
Full_Circle
Heart_of_Matter
The_Divine_Milieu
The_Ever-Present_Origin
The_Imitation_of_Christ
The_Seals_of_Wisdom
The_Tarot_of_Paul_Christian
Thus_Spoke_Zarathustra
Toward_the_Future
Words_Of_Long_Ago

IN CHAPTERS TITLE
1.fs_-_Wisdom_And_Prudence
2.21_-_ON_HUMAN_PRUDENCE
7.07_-_Prudence

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0_1963-03-06
0_1969-07-19
0_1971-12-11
0_1972-01-12
05.10_-_Children_and_Child_Mentality
1.01_-_Economy
1.01_-_NIGHT
1.01_-_The_Ego
1.01_-_The_Ideal_of_the_Karmayogin
1.02_-_On_the_Knowledge_of_God.
1.02_-_The_Human_Soul
1.02_-_The_Stages_of_Initiation
1.02_-_The_Virtues
1.03_-_On_exile_or_pilgrimage
1.03_-_On_Knowledge_of_the_World.
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Sympathetic_Magic
1.03_-_The_Sephiros
1.040_-_Forgiver
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_On_Knowledge_of_the_Future_World.
1.04_-_Religion_and_Occultism
1.04_-_The_Paths
1.04_-_THE_STUDY_(The_Compact)
1.05_-_CHARITY
1.05_-_ON_ENJOYING_AND_SUFFERING_THE_PASSIONS
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.07_-_Production_of_the_mind-born_sons_of_Brahma
1.07_-_The_Fire_of_the_New_World
1.07_-_TRUTH
1.08_-_Origin_of_Rudra:_his_becoming_eight_Rudras
1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE
1.12_-_BOOK_THE_TWELFTH
1.12_-_TIME_AND_ETERNITY
1.13_-_BOOK_THE_THIRTEENTH
1.13_-_System_of_the_O.T.O.
1.14_-_The_Suprarational_Beauty
1.15_-_Index
1.19_-_Tabooed_Acts
1.20_-_Tabooed_Persons
1.22_-_ON_THE_GIFT-GIVING_VIRTUE
1.22_-_On_the_many_forms_of_vainglory.
1.23_-_Our_Debt_to_the_Savage
1.24_-_On_meekness,_simplicity,_guilelessness_which_come_not_from_nature_but_from_habit,_and_about_malice.
1.3.4.02_-_The_Hour_of_God
1.65_-_Man
1.74_-_Obstacles_on_the_Path
1.80_-_Life_a_Gamble
1951-05-03_-_Money_and_its_use_for_the_divine_work_-_problems_-_Mastery_over_desire-_individual_and_collective_change
1955-04-13_-_Psychoanalysts_-_The_underground_super-ego,_dreams,_sleep,_control_-_Archetypes,_Overmind_and_higher_-_Dream_of_someone_dying_-_Integral_repose,_entering_Sachchidananda_-_Organising_ones_life,_concentration,_repose
1963_03_06
1f.lovecraft_-_Ashes
1f.lovecraft_-_The_Horror_in_the_Museum
1f.lovecraft_-_The_Shunned_House
1.fs_-_Wisdom_And_Prudence
1.jk_-_Otho_The_Great_-_Act_IV
1.jk_-_Sonnet._Written_Upon_The_Top_Of_Ben_Nevis
1.pbs_-_Queen_Mab_-_Part_V.
1.pbs_-_To--_One_word_is_too_often_profaned
1.rb_-_Rhyme_for_a_Child_Viewing_a_Naked_Venus_in_a_Painting_of_'The_Judgement_of_Paris'
1.rt_-_The_Gardener_XLII_-_O_Mad,_Superbly_Drunk
1.whitman_-_Manhattan_Streets_I_Saunterd,_Pondering
1.whitman_-_Song_Of_The_Broad-Axe
1.whitman_-_The_Great_City
1.whitman_-_To_Oratists
1.ww_-_Alas!_What_Boots_The_Long_Laborious_Quest
1.ww_-_Book_First_[Introduction-Childhood_and_School_Time]
1.ww_-_Book_Tenth_{Residence_in_France_continued]
1.ww_-_On_The_Final_Submission_Of_The_Tyrolese
1.ww_-_The_Excursion-_IX-_Book_Eighth-_The_Parsonage
1.ww_-_The_Recluse_-_Book_First
2.04_-_The_Divine_and_the_Undivine
2.0_-_THE_ANTICHRIST
2.15_-_On_the_Gods_and_Asuras
2.21_-_ON_HUMAN_PRUDENCE
2.4.3_-_Problems_in_Human_Relations
27.03_-_The_Great_Holocaust_-_Chhinnamasta
3.01_-_Hymn_to_Matter
3.02_-_Aridity_in_Prayer
3.03_-_The_Ascent_to_Truth
3.07_-_The_Formula_of_the_Holy_Grail
3.09_-_Of_Silence_and_Secrecy
3.1.01_-_The_Problem_of_Suffering_and_Evil
3-5_Full_Circle
3.7.2.02_-_The_Terrestial_Law
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
4.13_-_ON_THE_HIGHER_MAN
4.1_-_Jnana
5.1.01.2_-_The_Book_of_the_Statesman
5.1.01.3_-_The_Book_of_the_Assembly
5.1.01.4_-_The_Book_of_Partings
5.1.01.5_-_The_Book_of_Achilles
7.07_-_Prudence
Aeneid
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
BOOK_II._-_A_review_of_the_calamities_suffered_by_the_Romans_before_the_time_of_Christ,_showing_that_their_gods_had_plunged_them_into_corruption_and_vice
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
BOOK_IV._-_That_empire_was_given_to_Rome_not_by_the_gods,_but_by_the_One_True_God
Book_of_Proverbs
BOOK_VIII._-_Some_account_of_the_Socratic_and_Platonic_philosophy,_and_a_refutation_of_the_doctrine_of_Apuleius_that_the_demons_should_be_worshipped_as_mediators_between_gods_and_men
BOOK_VII._-_Of_the_select_gods_of_the_civil_theology,_and_that_eternal_life_is_not_obtained_by_worshipping_them
BOOK_V._-_Of_fate,_freewill,_and_God's_prescience,_and_of_the_source_of_the_virtues_of_the_ancient_Romans
BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin
BOOK_XII._-_Of_the_creation_of_angels_and_men,_and_of_the_origin_of_evil
BOOK_XIX._-_A_review_of_the_philosophical_opinions_regarding_the_Supreme_Good,_and_a_comparison_of_these_opinions_with_the_Christian_belief_regarding_happiness
BOOK_X._-_Porphyrys_doctrine_of_redemption
BOOK_XVIII._-_A_parallel_history_of_the_earthly_and_heavenly_cities_from_the_time_of_Abraham_to_the_end_of_the_world
BOOK_XVII._-_The_history_of_the_city_of_God_from_the_times_of_the_prophets_to_Christ
BOOK_XXII._-_Of_the_eternal_happiness_of_the_saints,_the_resurrection_of_the_body,_and_the_miracles_of_the_early_Church
ENNEAD_01.02_-_Concerning_Virtue.
ENNEAD_01.02_-_Of_Virtues.
ENNEAD_01.03_-_Of_Dialectic,_or_the_Means_of_Raising_the_Soul_to_the_Intelligible_World.
ENNEAD_01.06_-_Of_Beauty.
ENNEAD_02.03_-_Whether_Astrology_is_of_any_Value.
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
ENNEAD_03.01_-_Concerning_Fate.
ENNEAD_03.05_-_Of_Love,_or_Eros.
ENNEAD_04.03_-_Psychological_Questions.
ENNEAD_04.07_-_Of_the_Immortality_of_the_Soul:_Polemic_Against_Materialism.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.06_-_Of_Numbers.
Gorgias
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Meno
r1913_07_06
Tablets_of_Baha_u_llah_text
The_Book_of_Wisdom
The_Divine_Names_Text_(Dionysis)
The_Dwellings_of_the_Philosophers
The_Epistle_of_Paul_to_the_Ephesians
the_Eternal_Wisdom
The_Pilgrims_Progress
Verses_of_Vemana

PRIMARY CLASS

elements_in_the_yoga
SIMILAR TITLES
Prudence

DEFINITIONS


TERMS STARTING WITH

Prudence concept (conservatism) – This concept requires that whenever there are alternative procedures or set of values, the accountant should always choose the values that give the lower profit, lower asset value and the higher liability value.

Prudence – This term is used to mean the having fo foresight and exercising caution along with discretion or to not act recklessly.

prudence ::: n. --> The quality or state of being prudent; wisdom in the way of caution and provision; discretion; carefulness; hence, also, economy; frugality.


TERMS ANYWHERE

Accounting concepts - Are the basic underlying assumptions that are adhered to in the preparation of financial statements, i.e., theses include the assumptions of accruals, going concern, consistency and prudence.

admiralty ::: n. --> The office or jurisdiction of an admiral.
The department or officers having authority over naval affairs generally.
The court which has jurisdiction of maritime questions and offenses.
The system of jurisprudence of admiralty courts.
The building in which the lords of the admiralty, in England, transact business.


anadiplosis ::: n. --> A repetition of the last word or any prominent word in a sentence or clause, at the beginning of the next, with an adjunct idea; as, "He retained his virtues amidst all his misfortunes -- misfortunes which no prudence could foresee or prevent."

Analytical Jurisprudence: Theory of Austin, Markby, Holland, Salmond, etc., considering jurisprudence the formal science of positive law. Its main task is to analyze the necessary notions of law. Term coined by Henry Summer Maine. -- W.E.

At the same time modesty is the proof of sincerity and of prudence.

(b) any ethical judgment, especially judgments of good and bad, right, wrong, and duty (see ethics). For Kant a moral judgment or imperative is one which enjoins a categorical imperative as contrasted with the hypothetical imperatives of skill and prudence. -- W.K.F.

Prudence concept (conservatism) – This concept requires that whenever there are alternative procedures or set of values, the accountant should always choose the values that give the lower profit, lower asset value and the higher liability value.

Prudence – This term is used to mean the having fo foresight and exercising caution along with discretion or to not act recklessly.

Cardinal Virtures: Justice, Prudence, Temperance and Fortitude.

carelessly ::: without attention, caution or prudence.

cautel ::: n. --> Caution; prudence; wariness.
Craft; deceit; falseness.


caution ::: n. --> A careful attention to the probable effects of an act, in order that failure or harm may be avoided; prudence in regard to danger; provident care; wariness.
Security; guaranty; bail.
Precept or warning against evil of any kind; exhortation to wariness; advice; injunction. ::: v. t.


confucianism ::: n. --> The political morality taught by Confucius and his disciples, which forms the basis of the Chinese jurisprudence and education. It can hardly be called a religion, as it does not inculcate the worship of any god.

counsel ::: n. --> Interchange of opinions; mutual advising; consultation.
Examination of consequences; exercise of deliberate judgment; prudence.
Result of consultation; advice; instruction.
Deliberate purpose; design; intent; scheme; plan.
A secret opinion or purpose; a private matter.
One who gives advice, especially in legal matters; one professionally engaged in the trial or management of a cause in court;


discretion ::: n. --> Disjunction; separation.
The quality of being discreet; wise conduct and management; cautious discernment, especially as to matters of propriety and self-control; prudence; circumspection; wariness.
Discrimination.
Freedom to act according to one&


Ecclesia non novit sanguinem (Latin) The church knows not blood; formula used by the Inquisition when it handed over its culprits to the secular arm for punishment, ignoring another maxim of ancient legal jurisprudence qui facit per alium, facit per se (who does something through another, does it himself).

economically ::: adv. --> With economy; with careful management; with prudence in expenditure.

economize ::: v. t. --> To manage with economy; to use with prudence; to expend with frugality; as, to economize one&

equitable ::: a. --> Possessing or exhibiting equity; according to natural right or natural justice; marked by a due consideration for what is fair, unbiased, or impartial; just; as an equitable decision; an equitable distribution of an estate; equitable men.
That can be sustained or made available or effective in a court of equity, or upon principles of equity jurisprudence; as, an equitable estate; equitable assets, assignment, mortgage, etc.


equity ::: n. --> Equality of rights; natural justice or right; the giving, or desiring to give, to each man his due, according to reason, and the law of God to man; fairness in determination of conflicting claims; impartiality.
An equitable claim; an equity of redemption; as, an equity to a settlement, or wife&


Fictionism: An extreme form of pragmatism or instrumentalism according to which the basic concepts and principles of natural science, mathematics, philosophy, ethics, religion and jurisprudence are pure fictions which, though lacking objective truth, are useful instruments of action. The theory is advanced under the influence of Kant, by the German philosopher H. Vaihinger in his Philosophie des Als Ob, 1911. Philosophv of the "As If." English translation by C. K. Ogden.) See Fiction, Construction. -- L. W.

Fiqh ::: Islamic jurisprudence based on the study of the Quran, the sunna and other sources. Several legal schools of Islamic jurisprudence have been developed over the centuries. The most commonly practices and referenced today include four major Sunni schools - Hanafi, Shafi, Maliki and Hanbali - and the Shia Jafari school.

foresight ::: n. --> The act or the power of foreseeing; prescience; foreknowledge.
Action in reference to the future; provident care; prudence; wise forethought.
Any sight or reading of the leveling staff, except the backsight; any sight or bearing taken by a compass or theodolite in a forward direction.
Muzzle sight. See Fore sight, under Fore, a.


forewit ::: n. --> A leader, or would-be leader, in matters of knowledge or taste.
Foresight; prudence.


formalism ::: 1. A certain school in the philosophy of mathematics, stressing axiomatic proofs through theorems specifically associated with David Hilbert. ::: 2. A school of thought in law and jurisprudence that emphasises the fairness of process over substantive outcomes. See Legal formalism. ::: 3. In economic anthropology, the theoretical perspective that the principles of neoclassical economics can be applied to humans' understanding of all human societies. ::: 4. A certain rigorous mathematical method: see formal system. ::: 5. A set of notations and rules for manipulating them that yield results in agreement with experiment or other techniques of calculation. These rules and notations may or may not have a corresponding mathematical semantics. In the case no mathematical semantics exists, the calculations are often said to be purely formal. See for example scientific formalism. ::: 6. A style of literary and artistic criticism that focuses on artistic or literary techniques in themselves, in separation from the work's social and historical context. See formalism (art), formalism (literature). ::: 7. A style of film criticism that focuses on the technical aspects of filmmaking (e.g., lighting, sets, costumes, etc.). The term may also refer to an avant-garde experimental film movement, often seen as odd or extremist, that was concerned with the beauty of the actual physical form of film (i.e., the celluloid itself).

ganesa ::: n. --> The Hindoo god of wisdom or prudence.

giddy-head ::: n. --> A person without thought fulness, prudence, or judgment.

headless ::: a. --> Having no head; beheaded; as, a headless body, neck, or carcass.
Destitute of a chief or leader.
Destitute of understanding or prudence; foolish; rash; obstinate.


husband ::: n. --> The male head of a household; one who orders the economy of a family.
A cultivator; a tiller; a husbandman.
One who manages or directs with prudence and economy; a frugal person; an economist.
A married man; a man who has a wife; -- the correlative to wife.
The male of a pair of animals.


imprudence ::: n. --> The quality or state of being imprudent; want to caution, circumspection, or a due regard to consequences; indiscretion; inconsideration; reshness; also, an imprudent act; as, he was guilty of an imprudence.

imprudent ::: a. --> Not prudent; wanting in prudence or discretion; indiscreet; injudicious; not attentive to consequence; improper.

indiscretion ::: n. --> The quality or state of being indiscreet; want of discretion; imprudence.
An indiscreet act; indiscreet behavior.


In legal philosophy (q.v.): That trend in Legal Philosophy which confines itself to positive law i.e. the law that actually is valid in a certain country at a certain time. It excludes any higher law such as natural law, sometimes even any evaluation of positive law. The Allgemeine Rechtslehre (general theory of law) in Germany, analytical jurisprudence in England, the "pure theory of law" and American legal realism are types of legal positivism. See Legal Philosophy. -- W.E.

  “It was the secresy of the early kabalists, who were anxious to screen the real Mystery name of the ‘Eternal’ from profanation, and later the prudence which the mediaeval alchemists and occultists were compelled to adopt to save their lives, that caused the inextricable confusion of divine names. This is what led the people to accept the Jehovah of the Bible as the name of the ‘One living God.’ . . . Therefore, the biblical name of Jehovah may be considered simply as a substitute, which, as belonging to one of the ‘powers,’ got to be viewed as that of the ‘Eternal.’ . . . the interdiction did not at all concern the name of the exoteric Jehovah, whose numerous other names could also be pronounced without nay penalty being incurred. . . . the ‘Eternal’ being something higher than the exoteric and personal ‘Lord’ ” (IU 2:400-1).

jural ::: a. --> Pertaining to natural or positive right.
Of or pertaining to jurisprudence.


juridical ::: a. --> Pertaining to a judge or to jurisprudence; acting in the distribution of justice; used in courts of law; according to law; legal; as, juridical law.

jurisconsult ::: n. --> A man learned in the civil law; an expert in juridical science; a professor of jurisprudence; a jurist.

jurisprudence ::: a. --> The science of juridical law; the knowledge of the laws, customs, and rights of men in a state or community, necessary for the due administration of justice.

jurisprudent ::: a. --> Understanding law; skilled in jurisprudence. ::: n. --> One skilled in law or jurisprudence.

jurisprudential ::: a. --> Of or pertaining to jurisprudence.

juristical ::: a. --> Of or pertaining to a jurist, to the legal profession, or to jurisprudence.

justice, prudence, temperance, fortitude. The

(Lat. virtus) In Roman philosophy, virtue became associated with virility and strength of character. In the Italian renaissance, e.g. Machiavelli, (Ital. virtu), the word means shrewd prudence -- G.R.M.

Legal Philosophy: Deals with the philosophic principles of law and justice. The origin is to be found in ancient philosophy. The Greek Sophists criticized existing laws and customs by questioning their validity: All human rules are artificial, created by enactment or convention, as opposed to natural law, based on nature. The theory of a law of nature was further developed by Aristotle and the Stoics. According to the Stoics the natural law is based upon the eternal law of the universe; this itself is an outgrowth of universal reason, as man's mind is an offshoot of the latter. The idea of a law of nature as being innate in man was particularly stressed and popularized by Cicero who identified it with "right reason" and already contrasted it with written law that might be unjust or even tyrannical. Through Saint Augustine these ideas were transmitted to medieval philosophy and by Thomas Aquinas built into his philosophical system. Thomas considers the eternal law the reason existing in the divine mind and controlling the universe. Natural law, innate in man participates in that eternal law. A new impetus was given to Legal Philosophy by the Renaissance. Natural Jurisprudence, properly so-called, originated in the XVII. century. Hugo Grotius, Thomas Hobbes, Benedictus Spinoza, John Locke, Samuel Pufendorf were the most important representatives of that line of thought. Grotius, continuing the Scholastic tradition, particularly stressed the absoluteness of natural hw (it would exist even if God did not exist) and, following Jean Bodin, the sovereignty of the people. The idea of the social contract traced all political bodies back to a voluntary compact by which every individual gave up his right to self-government, or rather transferred it to the government, abandoning a state of nature which according to Hobbes must have been a state of perpetual war. The theory of the social compact more and more accepts the character of a "fiction" or of a regulative idea (Kant). In this sense the theory means that we ought to judge acts of government by their correspondence to the general will (Rousseau) and to the interests of the individuals who by transferring their rights to the commonwealth intended to establish their real liberty. Natural law by putting the emphasis on natural rights, takes on a revolutionary character. It played a part in shaping the bills of rights, the constitutions of the American colonies and of the Union, as well as of the French declaration of the rights of men and of citizens. Natural jurisprudence in the teachings of Christian Wolff and Thomasius undergoes a kind of petrification in the vain attempt to outline an elaborate system of natural law not only in the field of international or public law, but also in the detailed regulations of the law of property, of contract, etc. This sort of dogmatic approach towards the problems of law evoked the opposition of the Historic School (Gustav Hugo and Savigny) which stressed the natural growth of laws ind customs, originating from the mysterious "spirit of the people". On the other hand Immanuel Kant tried to overcome the old natural law by the idea of a "law of reason", meaning an a priori element in all existing or positive law. In his definition of law ("the ensemble of conditions according to which everyone's will may coexist with the will of every other in accordance with a general rule of liberty"), however, as in his legal philosophy in general, he still shares the attitude of the natural law doctrine, confusing positive law with the idea of just law. This is also true of Hegel whose panlogism seemed to lead in this very direction. Under the influence of epistemological positivism (Comte, Mill) in the later half of the nineteenth century, legal philosophy, especially in Germany, confined itself to a "general theory of law". Similarily John Austin in England considered philosophy of law concerned only with positive law, "as it necessarily is", not as it ought to be. Its main task was to analyze certain notions which pervade the science of law (Analytical Jurisprudence). In recent times the same tendency to reduce legal philosophy to logical or at least methodological tasks was further developed in attempting a pure science of law (Kelsen, Roguin). Owing to the influence of Darwinism and natural science in general the evolutionist and biological viewpoint was accepted in legal philosophy: comparative jurisprudence, sociology of law, the Freirecht movement in Germany, the study of the living law, "Realism" in American legal philosophy, all represent a tendency against rationalism. On the other hand there is a revival of older tendencies: Hegelianism, natural law -- especially in Catholic philosophy -- and Kantianism (beginning with Rudolf Stammler). From here other trends arose: the critical attitude leads to relativism (f.i. Gustav Radbruch); the antimetaphysical tendency towards positivism -- though different from epistemological positivism -- and to a pure theory of law. Different schools of recent philosophy have found their applications or repercussions in legal philosophy: Phenomenology, for example, tried to intuit the essences of legal institutions, thus coming back to a formalist position, not too far from the real meaning of analytical jurisprudence. Neo-positivism, though so far not yet explicitly applied to legal philosophy, seems to lead in the same direction. -- W.E.

Mean: In general, that which in some way mediates or occupies a middle position among various things or between two extremes. Hence (especially in the plural) that through which an end is attained; in mathematics the word is used for any one of various notions of average; in ethics it represents moderation, temperance, prudence, the middle way. In mathematics:   The arithmetic mean of two quantities is half their sum; the arithmetic mean of n quantities is the sum of the n quantities, divided by n. In the case of a function f(x) (say from real numbers to real numbers) the mean value of the function for the values x1, x2, . . . , xn of x is the arithmetic mean of f(x1), f(x2), . . . , f(xn). This notion is extended to the case of infinite sets of values of x by means of integration; thus the mean value of f(x) for values of x between a and b is ∫f(x)dx, with a and b as the limits of integration, divided by the difference between a and b.   The geometric mean of or between, or the mean proportional between, two quantities is the (positive) square root of their product. Thus if b is the geometric mean between a and c, c is as many times greater (or less) than b as b is than a. The geometric mean of n quantities is the nth root of their product.   The harmonic mean of two quantities is defined as the reciprocal of the arithmetic mean of their reciprocals. Hence the harmonic mean of a and b is 2ab/(a + b).   The weighted mean or weighted average of a set of n quantities, each of which is associated with a certain number as weight, is obtained by multiplying each quantity by the associated weight, adding these products together, and then dividing by the sum of the weights. As under A, this may be extended to the case of an infinite set of quantities by means of integration. (The weights have the role of estimates of relative importance of the various quantities, and if all the weights are equal the weighted mean reduces to the simple arithmetic mean.)   In statistics, given a population (i.e., an aggregate of observed or observable quantities) and a variable x having the population as its range, we have:     The mean value of x is the weighted mean of the values of x, with the probability (frequency ratio) of each value taken as its weight. In the case of a finite population this is the same as the simple arithmetic mean of the population, provided that, in calculating the arithmetic mean, each value of x is counted as many times over as it occurs in the set of observations constituting the population.     In like manner, the mean value of a function f(x) of x is the weighted mean of the values of f(x), where the probability of each value of x is taken as the weight of the corresponding value of f(x).     The mode of the population is the most probable (most frequent) value of x, provided there is one such.     The median of the population is so chosen that the probability that x be less than the median (or the probability that x be greater than the median) is ½ (or as near ½ as possible). In the case of a finite population, if the values of x are arranged in order of magnitude     --repeating any one value of x as many times over as it occurs in the set of observations constituting the population     --then the middle term of this series, or the arithmetic mean of the two middle terms, is the median.     --A.C. In cosmology, the fundamental means (arithmetic, geometric, and harmonic) were used by the Greeks in describing or actualizing the process of becoming in nature. The Pythagoreans and the Platonists in particular made considerable use of these means (see the Philebus and the Timaeus more especially). These ratios are among the basic elements used by Plato in his doctrine of the mixtures. With the appearance of the qualitative physics of Aristotle, the means lost their cosmological importance and were thereafter used chiefly in mathematics. The modern mathematical theories of the universe make use of the whole range of means analyzed by the calculus of probability, the theory of errors, the calculus of variations, and the statistical methods. In ethics, the 'Doctrine of the Mean' is the moral theory of moderation, the development of the virtues, the determination of the wise course in action, the practice of temperance and prudence, the choice of the middle way between extreme or conflicting decisions. It has been developed principally by the Chinese, the Indians and the Greeks; it was used with caution by the Christian moralists on account of their rigorous application of the moral law.   In Chinese philosophy, the Doctrine of the Mean or of the Middle Way (the Chung Yung, literally 'Equilibrium and Harmony') involves the absence of immoderate pleasure, anger, sorrow or joy, and a conscious state in which those feelings have been stirred and act in their proper degree. This doctrine has been developed by Tzu Shu (V. C. B.C.), a grandson of Confucius who had already described the virtues of the 'superior man' according to his aphorism "Perfect is the virtue which is according to the mean". In matters of action, the superior man stands erect in the middle and strives to follow a course which does not incline on either side.   In Buddhist philosophy, the System of the Middle Way or Madhyamaka is ascribed more particularly to Nagarjuna (II c. A.D.). The Buddha had given his revelation as a mean or middle way, because he repudiated the two extremes of an exaggerated ascetlsm and of an easy secular life. This principle is also applied to knowledge and action in general, with the purpose of striking a happy medium between contradictory judgments and motives. The final objective is the realization of the nirvana or the complete absence of desire by the gradual destruction of feelings and thoughts. But while orthodox Buddhism teaches the unreality of the individual (who is merely a mass of causes and effects following one another in unbroken succession), the Madhyamaka denies also the existence of these causes and effects in themselves. For this system, "Everything is void", with the legitimate conclusion that "Absolute truth is silence". Thus the perfect mean is realized.   In Greek Ethics, the doctrine of the Right (Mean has been developed by Plato (Philebus) and Aristotle (Nic. Ethics II. 6-8) principally, on the Pythagorean analogy between the sound mind, the healthy body and the tuned string, which has inspired most of the Greek Moralists. Though it is known as the "Aristotelian Principle of the Mean", it is essentially a Platonic doctrine which is preformed in the Republic and the Statesman and expounded in the Philebus, where we are told that all good things in life belong to the class of the mixed (26 D). This doctrine states that in the application of intelligence to any kind of activity, the supreme wisdom is to know just where to stop, and to stop just there and nowhere else. Hence, the "right-mean" does not concern the quantitative measurement of magnitudes, but simply the qualitative comparison of values with respect to a standard which is the appropriate (prepon), the seasonable (kairos), the morally necessary (deon), or generally the moderate (metrion). The difference between these two kinds of metretics (metretike) is that the former is extrinsic and relative, while the latter is intrinsic and absolute. This explains the Platonic division of the sciences into two classes: those involving reference to relative quantities (mathematical or natural), and those requiring absolute values (ethics and aesthetics). The Aristotelian analysis of the "right mean" considers moral goodness as a fixed and habitual proportion in our appetitions and tempers, which can be reached by training them until they exhibit just the balance required by the right rule. This process of becoming good develops certain habits of virtues consisting in reasonable moderation where both excess and defect are avoided: the virtue of temperance (sophrosyne) is a typical example. In this sense, virtue occupies a middle position between extremes, and is said to be a mean; but it is not a static notion, as it leads to the development of a stable being, when man learns not to over-reach himself. This qualitative conception of the mean involves an adaptation of the agent, his conduct and his environment, similar to the harmony displayed in a work of art. Hence the aesthetic aspect of virtue, which is often overstressed by ancient and neo-pagan writers, at the expense of morality proper.   The ethical idea of the mean, stripped of the qualifications added to it by its Christian interpreters, has influenced many positivistic systems of ethics, and especially pragmatism and behaviourism (e.g., A. Huxley's rule of Balanced Excesses). It is maintained that it is also involved in the dialectical systems, such as Hegelianism, where it would have an application in the whole dialectical process as such: thus, it would correspond to the synthetic phase which blends together the thesis and the antithesis by the meeting of the opposites. --T.G. Mean, Doctrine of the: In Aristotle's ethics, the doctrine that each of the moral virtues is an intermediate state between extremes of excess and defect. -- O.R.M.

medical ::: a. --> Of, pertaining to, or having to do with, the art of healing disease, or the science of medicine; as, the medical profession; medical services; a medical dictionary; medical jurisprudence.
Containing medicine; used in medicine; medicinal; as, the medical properties of a plant.


Naya (Sanskrit) Naya [from the verbal root nī to lead] Wisdom, prudence, harmony; also the essence of government in all its branches, and especially civil administration.

penal ::: a. --> Of or pertaining to punishment, to penalties, or to crimes and offenses; pertaining to criminal jurisprudence
Enacting or threatening punishment; as, a penal statue; the penal code.
Incurring punishment; subject to a penalty; as, a penalact of offense.
Inflicted as punishment; used as a means of punishment; as, a penal colony or settlement.


Phronesis (“prudence”)—in gnosticism, one of

Pragmatism: (Gr. pragma, things done) Owes its inception as a movement of philosophy to C. S. Peirce and William James, but approximations to it can be found in many earlier thinkers, including (according to Peirce and James) Socrates and Aristotle, Berkeley and Hume. Concerning a closer precursor, Shadworth Hodgson, James says that he "keeps insisting that realities are only what they are 'known as' ". Kant actually uses the word "pragmatic" to characterize "counsels of prudence" as distinct from "rules of skill" and "commands of morality" (Fundamental Principles of the Metaphysic of Morals, p. 40). His principle of the primacy of practical reason is also an anticipation of pragmatism. It was reflection on Kant's Critique of Pure Reason which originally led Peirce to formulate the view that the muddles of metaphysics can be cleared up if one attends to the practical consequences of ideas. The pragmatic maxim was first stated by Peirce in 1878 (Popular Science Monthly) "Consider what effects, that might conceivably have practical bearings, we conceive the object of our conception to have. Then, our conception of these effects is the whole of our conception of the object". A clearer formulation by the same author reads: "In order to ascertain the meaning of an intellectual conception one should consider what practical consequences might conceivably result by necessity from the truth of that conception, and the sum of these consequences will constitute the entire meaning of the conception". This is often expressed briefly, viz.: The meaning of a proposition is its logical (or physical) consequences. The principle is not merely logical. It is also admonitory in Baconian style "Pragmatism is the principle that everv theoretical judgment expressible in a sentence in the indicative mood is a confused form of thought whose onlv meaning, if it has any, lies in its tendency to enforce a corresponding practical maxim expressible as a conditional sentence having its apodosis in the impentive mood". (Collected Papers of Charles Sanders Peirce, edited by Charles Hartshorne and Paul Weiss, 5.18.) Although Peirce's maxim has been an inspiration not only to later pragmatists, but to operationalists as well, Peirce felt that it might easily be misapplied, so as to eliminate important doctrines of science -- doctrines, presumably, which hive no ascertainable practical consequences.

Providence [from Latin providens foreseeing] In man, prudence, foresight, practical wisdom; but applied to a divine being, it has come to mean in the Occident protective care qualified by a wisdom superior to ours. Equivalent to the Greek phronesis, translated divine light. See also KARMA; NEMESIS

providentness ::: n. --> The quality or state of being provident; carefulness; prudence; economy.

prude ::: a. --> A woman of affected modesty, reserve, or coyness; one who is overscrupulous or sensitive; one who affects extraordinary prudence in conduct and speech.

prudence ::: n. --> The quality or state of being prudent; wisdom in the way of caution and provision; discretion; carefulness; hence, also, economy; frugality.

prudency ::: n. --> Prudence.

prudent ::: a. --> Sagacious in adapting means to ends; circumspect in action, or in determining any line of conduct; practically wise; judicious; careful; discreet; sensible; -- opposed to rash; as, a prudent man; dictated or directed by prudence or wise forethought; evincing prudence; as, prudent behavior.
Frugal; economical; not extravagant; as, a prudent woman; prudent expenditure of money.


prudential ::: a. --> Proceeding from, or dictated or characterized by, prudence; prudent; discreet; sometimes, selfish or pecuniary as distinguished from higher motives or influences; as, prudential motives.
Exercising prudence; discretionary; advisory; superintending or executive; as, a prudential committee. ::: n.


sage ::: n. --> A suffruticose labiate plant (Salvia officinalis) with grayish green foliage, much used in flavoring meats, etc. The name is often extended to the whole genus, of which many species are cultivated for ornament, as the scarlet sage, and Mexican red and blue sage.
The sagebrush.
A wise man; a man of gravity and wisdom; especially, a man venerable for years, and of sound judgment and prudence; a grave philosopher.


sageness ::: n. --> The quality or state of being sage; wisdom; sagacity; prudence; gravity.

Sharia ::: The moral and legal code of Islam. The word sharia derives from an Arabic word meaning path or way. In its strictest definition, sharia refers to divine principles and laws as set down explicitly in the Quran and the hadith and sunna. to some Muslims, sharia also may broadly include Islamic jurisprudence and interpretation (see: fiqh). Sharia offers moral and legal guidance for nearly all aspects of life, including contracts and transactions; politics and crime; civil and family relations; worship; and personal conduct such as diet, attire, and hygiene.

telltale ::: a. --> Telling tales; babbling. ::: n. --> One who officiously communicates information of the private concerns of others; one who tells that which prudence should suppress.
A movable piece of ivory, lead, or other material,


unprudence ::: n. --> Imprudence.

wild ::: adj. 1. Occurring, growing, or living in a natural state; not domesticated, cultivated, or tamed. 2. Uninhabited; desolate; a wilderness. 3. Of great violence or intensity, as the sea, etc. 4. Unrestrained, untrammelled, or unbridled; behaving without restraint. 5. Unrestrained by reason or prudence. 6. Furiously disturbed or turbulent; stormy. wilder, wild-beast, wild-drakes.* *n. wilds. 7.* A desolate, uncultivated, or uninhabited region, esp. poetic.*



QUOTES [18 / 18 - 699 / 699]


KEYS (10k)

   9 Saint Thomas Aquinas
   3 Sri Aurobindo
   1 Saint Ambrose
   1 Proverbs
   1 Meng-tse
   1 The Mother
   1 Saint Augustine of Hippo
   1 ?

NEW FULL DB (2.4M)

   20 Jane Austen
   18 Edmund Burke
   16 Samuel Johnson
   14 Ralph Waldo Emerson
   12 Lisa Kleypas
   9 Marcus Tullius Cicero
   9 Aristotle
   8 Niccolo Machiavelli
   8 Niccol Machiavelli
   8 Mason Cooley
   8 Elizabeth Gilbert
   7 Barbara Pym
   6 Johann Wolfgang von Goethe
   6 Edward Gibbon
   6 Bertrand Russell
   6 Anonymous
   5 T S Eliot
   5 Thomas Jefferson
   5 Thomas Hobbes
   5 Marcus Aurelius

1:Foresight is part of prudence ~ Saint Thomas Aquinas, (ST 2-2.49.6).,
2:Prudence is a virtue most necessary for human life ~ Saint Thomas Aquinas, (ST 1-2.57.5).,
3:One of the conditions required for prudence is a good memory ~ Saint Thomas Aquinas, (ST 1-2.56.5ad3).,
4:Men who possess virtue, wisdom, prudence, intelligence have generally been formed in tribulations. ~ Meng-tse, the Eternal Wisdom
5:Prudence applies universal principles to the particular conclusions of practical matters ~ Saint Thomas Aquinas, (ST 2-2.47.6).,
6:Statesmanship is not summed up in the words prudence and caution, it has a place for strength and courage. ~ Sri Aurobindo, Karmayogin, Opinion and Comments,
7:Prudence or political science is the servant of Wisdom, for it leads to wisdom, preparing the way for her, as the doorkeeper for the king ~ Saint Thomas Aquinas, (ST 1-2.66.5ad1).,
8:A man is called virtuous by reason of a single perfect virtue, namely, prudence, upon which all the moral virtues depend ~ Saint Thomas Aquinas, (Commentary on Politics, lesson 3).,
9:In a good life, prudence is like the eye, which directs a person; and courage is like the feet, which support and carry him ~ Saint Thomas Aquinas, (Commentary on Colossians, ch. 3).,
10:Some virtues direct the active life of man and deal with actions rather than passions: for example, truth, justice, libera-lity, magnificence, prudence, and art ~ Saint Thomas Aquinas, (ScG 1.93).,
11:One sole oracle helps, still armoured in courage and prudence
Patient and heedful to toil at the work that is near in the daylight. ~ Sri Aurobindo, Collected Poems, Ilion,
12:The ultimate felicity of man lies in speculation. So it clearly does not lie in the act of any moral virtue, nor of prudence or craft, though these are intellectual virtues ~ Saint Thomas Aquinas, (ScG 3.44),
13:Speak w/ prudence to avoid falling into sin as by excess of talking. When you sit in your house, speak to yourself as if you were a judge. When you walk along the way, speak so as never to be idle. You speak along the way if you speak in Christ, for Christ is the way. ~ Saint Ambrose,
14:Sincerity, Aspiration, Faith, Devotion and Self-Giving, Surrender to the Divine Will, Love, Openness and Receptivity, Purity and Humility, Gratitude and Faithfulness, Will and Perseverance, Enthusiasm, Hope and Straightforwardness, Happiness and Joy, Heroism and Bravery, Prudence and Balance, Truth and Speech ~ ?, toc,
15:To seek the greatest good is to live well, and to live well is nothing other than to love God with the whole heart, the whole soul, and the whole mind: It is therefore obvious that this love must be kept whole and uncorrupt, that is temperance; it should not be overcome with difficulties, that is fortitude, it must not be subservient to anything else, that is justice; it must discriminate among things so as not to be deceived by falsity or fraud, that is prudence. ~ Saint Augustine of Hippo,
16:There are periods in the history of the world when the unseen Power that guides its destinies seems to be filled with a consuming passion for change and a strong impatience of the old. The Great Mother, the Adya Shakti, has resolved to take the nations into Her hand and shape them anew. These are periods of rapid destruction and energetic creation, filled with the sound of cannon and the trampling of armies, the crash of great downfalls, and the turmoil of swift and violent revolutions; the world is thrown into the smelting pot and comes out in a new shape and with new features. They are periods when the wisdom of the wise is confounded and the prudence of the prudent turned into a laughing-stock.... ~ Sri Aurobindo, in a statement of 16 April 1907, as published in India's Rebirth : A Selection from Sri Aurobindo's Writings, Talks and Speeches 3rd Edition (2000)
17:Prudence and Balance
Vigilance: indispensable for all true progress.
*
In each human being there is a beast crouching ready to manifest at the slightest unwatchfulness. The only remedy is a constant vigilance. 18 August 1954
*
Prudence: very useful for weakness because weakness needs prudence; strength does not need it.
*
Common sense: it is very practical and avoids any mistakes, but it lacks light.
*
Sobriety has never done harm to anyone.
** *
Equanimity: immutable peace and calm.
*
In the deep peace of equanimity the love will grow to its full
blossoming in a sense of pure and constant unity. 5 October 1934
*
All mischief comes from a lack of balance.
So, let us keep our balance carefully, always, in all circumstances. 10 August 1954
*
Perfect balance: one of the most important conditions of a growing peace. ~ The Mother, Words Of The Mother II,
18:I, Wisdom, dwell with prudence and find out knowledge of witty inventions.... Counsel is mine and sound knowledge. I am understanding. I am strength. By me Kings reign and princes decree justice. By me princes rule, and nobles, even all the judges of the earth. I love them that love me. And those that seek me shall find me. Riches and honour are with me; yea, durable riches and righteousness. My fruit is better than gold, yea, than fine gold; and my revenue than choice silver. I lead in the way of righteousness, in the midst of the paths of judgment, that I may cause those that love me to inherit substance; and I will fill their treasures.... I was set up from everlasting, from the beginning before ever the earth was. When there were no depths, I was brought forth; when there were no fountains abounding with water, before the mountains were settled, before the hills were, I was brought forth. ~ Proverbs, the Eternal Wisdom

*** WISDOM TROVE ***

1:It is prudence that first forsakes the wretched. ~ ovid, @wisdomtrove
2:Caution is the lower story of prudence. ~ thomas-carlyle, @wisdomtrove
3:The only prudence in life is concentration. ~ ralph-waldo-emerson, @wisdomtrove
4:Prudence is a rich, ugly, old maid courted by incapacity. ~ william-blake, @wisdomtrove
5:Want of prudence is too frequently the want of virtue. ~ oliver-goldsmith, @wisdomtrove
6:A woman's best qualities are harmful if undiluted with prudence. ~ victor-hugo, @wisdomtrove
7:It is not from reason and prudence that people marry, but from inclination. ~ samuel-johnson, @wisdomtrove
8:Those authors are to be read at schools that supply most axioms of prudence. ~ samuel-johnson, @wisdomtrove
9:We live in age of prudence. The leaders of the people now generally follow. ~ benjamin-disraeli, @wisdomtrove
10:Mix a little foolishness with your prudence: it's good to be silly at the right moment. ~ horace, @wisdomtrove
11:Prudence is an attitude that keeps life safe, but does not often make it happy. ~ samuel-johnson, @wisdomtrove
12:The awful daring of a moment's surrender which an age of prudence can never retract. ~ t-s-eliot, @wisdomtrove
13:The bounds of a man's knowledge are easily concealed, if he has but prudence. ~ oliver-goldsmith, @wisdomtrove
14:When desperate ills demand a speedy cure, Distrust is cowardice, and prudence folly. ~ samuel-johnson, @wisdomtrove
15:It is a disgrace to let ignorance and vanity do more with us than prudence and principle. ~ marcus-aurelius, @wisdomtrove
16:Prudence is a quality incompatible with vice, and can never be effectively enlisted in its cause. ~ edmund-burke, @wisdomtrove
17:Always resignation and acceptance. Always prudence and honour and duty. Elinor, where is your heart? ~ jane-austen, @wisdomtrove
18:Frugality may be termed the daughter of Prudence, the sister of Temperance, and the parent of Liberty. ~ samuel-johnson, @wisdomtrove
19:Affairs are easier of entrance than of exit; and it is but common prudence to see our way out before we venture in. ~ aesop, @wisdomtrove
20:There is a courageous wisdom; there is also a false, reptile prudence, the result not of caution but of fear. ~ edmund-burke, @wisdomtrove
21:It is madness to make fortune the mistress of events, because by herself she is nothing and is ruled by prudence. ~ john-dryden, @wisdomtrove
22:The great must submit to the dominion of prudence and of virtue, or none will long submit to the dominion of the great. ~ edmund-burke, @wisdomtrove
23:In adversity be spirited and firm, and with equal prudence lessen your sail when filled with a too fortunate gale of prosperity. ~ horace, @wisdomtrove
24:Alcohol-inspired fights are a reminder of the price we pay for our daily submission at the altars of prudence and order. ~ alain-de-botton, @wisdomtrove
25:Rage and frenzy will pull down more in half an hour than prudence, deliberation, and foresight can build up in a hundred years. ~ edmund-burke, @wisdomtrove
26:The less prudence with which others conduct their affairs, the greater the prudence with which we should conduct our own affairs. ~ warren-buffet, @wisdomtrove
27:She had been forced into prudence in her youth, she learned romance as she grew older: the natural sequel of an unnatural beginning. ~ jane-austen, @wisdomtrove
28:Prudence is not only the first in rank of the virtues political and moral, but she is the director and regulator, the standard of them all. ~ edmund-burke, @wisdomtrove
29:I have the consolation to believe, that, while choice and prudence invite me to quit the political scene, patriotism does not forbid it. ~ george-washington, @wisdomtrove
30:It is only by prudence, wisdom, and dexterity that great ends are attained and obstacles overcome. Without these qualities nothing succeeds. ~ napoleon-bonaparte, @wisdomtrove
31:So soon as prudence has begun to grow up in the brain, like a dismal fungus, it finds its first expression in a paralysis of generous acts. ~ robert-louis-stevenson, @wisdomtrove
32:Whoe'er imagines prudence all his own, Or deems that he hath powers to speak and judge Such as none other hath, when they are known, They are found shallow. ~ sophocles, @wisdomtrove
33:If the prudence of reserve and decorum dictates silence in some circumstances, in others prudence of a higher order may justify us in speaking our thoughts. ~ edmund-burke, @wisdomtrove
34:It is only with prudence, sagacity, and much dexterity that great aims are accomplished, and all obstacles surmounted. Otherwise nothing is accomplished. ~ napoleon-bonaparte, @wisdomtrove
35:What have we given? My friend, blood shaking my heart The awful daring of a moment's surrender Which an age of prudence can never retract By this, and this only, we have existed. ~ t-s-eliot, @wisdomtrove
36:It is by the goodness of god that in our country we have those 3 unspeakably precious things: freedom of speech, freedom of conscience, and the prudence never to practice either of them. ~ mark-twain, @wisdomtrove
37:Life is always uncertain, and common prudence dictates to every man the necessity of settling his temporal concerns, while it is in his power, and while the mind is calm and undisturbed. ~ george-washington, @wisdomtrove
38:I know few significant questions of public policy which can safely be confided to computers. In the end, the hard decisions inescapably involve imponderables of intuition, prudence, and judgment. ~ john-f-kennedy, @wisdomtrove
39:There are women named Faith, Hope, Joy, and Prudence. Why not Despair, Guilt, Rage, and Grief? It seems only right. &
40:Ah, how true it is that we love ourselves too much and proceed with too much human prudence, that we may not lose an atom of our consideration! Oh, what a great mistake that is! The Saints did not act thus. ~ teresa-of-avila, @wisdomtrove
41:The principal use of prudence, of self-control, is that it teaches us to be masters of our passions, and to so control and guide them that the evils which they cause are quite bearable, and that we even derive joy from them all. ~ rene-descartes, @wisdomtrove
42:Freemasonry teaches not merely temperance, fortitude, prudence, justice, brotherly love, relief, and truth, but liberty, equality, and fraternity, and it denounces ignorance, superstition, bigotry, lust tyranny and despotism. ~ theodore-roosevelt, @wisdomtrove
43:Societies will, of course, wish to exercise prudence in deciding which technologies that is, which applications of science are to be pursued and which not. But without funding basic research, without supporting the acquisition of knowledge for its own sake, our options become dangerously limited. ~ carl-sagan, @wisdomtrove
44:I have in my own life merely carried to the extreme that which you have never ventured to carry even halfway ; and what's more, you've regarded your cowardice as prudence, and found comfort in deceiving yourselves. So that, in fact, I may be even more "alive" than you are. Do take a closer look! ~ fyodor-dostoevsky, @wisdomtrove
45:The business of the biographer is often to pass slightly over those performances and incidents which produce vulgar greatness, to lead the thoughts into domestic privacies, and display the minute details of daily life, were exterior appendages are cast aside, and men excel each other only by prudence and virtue. ~ samuel-johnson, @wisdomtrove
46:Want is a bitter and a hateful good, Because its virtues are not understood; Yet many things, impossible to thought, Have been by need to full perfection brought. The daring of the soul proceeds from thence, Sharpness of wit, and active diligence; Prudence at once, and fortitude it gives; And, if in patience taken, mends our lives. ~ john-dryden, @wisdomtrove
47:The step between prudence and paranoia is short and steep. Prudence wears a seat belt. Paranoia avoids cars. Prudence washes with soap. Paranoia avoids human contact. Prudence saves for old age. Paranoia hoards even trash. Prudence prepares and plans, paranoia panics. Prudence calculates the risk and takes the plunge. Paranoia never enters the water. ~ max-lucado, @wisdomtrove
48:The establishment of our new Government seemed to be the last great experiment for promoting human happiness by reasonable compact in civil society. It was to be, in the first instance, in a considerable degree a government of accommodation as well as a government of Laws. Much was to be done by prudence, much by conciliation, much by firmness. ~ george-washington, @wisdomtrove
49:If human life is in fact ordered by a beneficent being whose knowledge of our real needs and of the way in which they can be satisfied infinitely exceeds our own, we must expect a priori that his operations will often appear to us far from beneficent and far from wise, and that it will be our highest prudence to give him our confidence in spite of this. ~ c-s-lewis, @wisdomtrove
50:Like a young heir, come a little prematurely to a large inheritance, we shall wanton and run riot until we have brought our reputation to the brink of ruin, and then, like him, shall have to labor with the current of opinion, when COMPELLED perhaps, to do what prudence and common policy pointed out, as plain as any problem in Euclid, in the first instance. ~ george-washington, @wisdomtrove
51:Does what's happened keep you from acting with justice, generosity, self-control, sanity, prudence, honesty, humility, straightforward ness, and all other qualities that allow a person's nature to fulfil itself? So, remember this principle when something threatens to cause you pain: the thing itself was no misfortune at all; to endure it and prevail is great good fortune. ~ marcus-aurelius, @wisdomtrove
52:The Calormens have dark faces and long beards. They wear flowing robes and orange-colored turbans, and they are a wise, wealthy, courteous, cruel and ancient people. They bowed most politely to Caspian and paid him long compliments all about the fountains of prosperity irrigating the gardens of prudence and virtue -and things like that&
53:If suicide be supposed a crime, it is only cowardice can impel us to it. If it be no crime, both prudence and courage should engage us to rid ourselves at once of existence when it becomes a burden. It is the only way that we can then be useful to society, by setting an example which, if imitated, would preserve every one his chance for happiness in life, and would effectually free him from all danger or misery. ~ david-hume, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:No god is absent where prudence dwells. ~ Juvenal,
2:One has no protecting power save prudence. ~ Juvenal,
3:Surprise is the enemy of prudence. ~ Goliarda Sapienza,
4:It is prudence that first forsakes the wretched. ~ Ovid,
5:We accomplish more by prudence than by force. ~ Tacitus,
6:Caution is the lower story of prudence. ~ Thomas Carlyle,
7:Prudence approaches, conscience accuses. ~ Immanuel Kant,
8:Prudence reproaches; conscience accuses. ~ Immanuel Kant,
9:Silence is the sanctuary of prudence. ~ Baltasar Gracian,
10:The eye of prudence may never shut. ~ Ralph Waldo Emerson,
11:Prudence is the footprint of Wisdom. ~ Amos Bronson Alcott,
12:seek advice, weigh advice, and practice prudence. ~ J I Packer,
13:There must be in prudence also some master virtue. ~ Aristotle,
14:Where passion leads or prudence points the way. ~ Robert Lowth,
15:I love prudence very little, if it is not moral. ~ Joseph Joubert,
16:The only prudence in life is concentration. ~ Ralph Waldo Emerson,
17:When whisky talks it rarely counsels prudence. ~ Anthony McDonald,
18:Let heaven-eyed Prudence battle with Desire. ~ James Thomas Fields,
19:For wisdom, piety, delight, or use. ~ Sir John Denham, Of Prudence.,
20:History is the preceptor of prudence, not principles. ~ Edmund Burke,
21:I prefer silent prudence to loquacious folly. ~ Marcus Tullius Cicero,
22:As love increases, prudence diminishes. ~ Francois de La Rochefoucauld,
23:I will talk and act, not on my knees, but with prudence. ~ Lech Walesa,
24:Prudence suspects that happiness is a bait set by risk. ~ Mason Cooley,
25:An ounce of prudence is worth a pound of cleverness. ~ Baltasar Gracian,
26:Rashness belongs to youth; prudence to old age. ~ Marcus Tullius Cicero,
27:Forethought and prudence are the proper qualities of a leader. ~ Tacitus,
28:Prudence is a rich, ugly old maid courted by incapacity. ~ William Blake,
29:The only happy marriages I know are marriages of prudence. ~ Leo Tolstoy,
30:Where destiny blunders, human prudence will not avail. ~ Publilius Syrus,
31:Prudence is a rich, ugly, old maid courted by incapacity. ~ William Blake,
32:Rashness attends youth, as prudence does old age. ~ Marcus Tullius Cicero,
33:Want of prudence is too frequently the want of virtue. ~ Oliver Goldsmith,
34:Magnanimity will not consider the prudence of its motives. ~ Luc de Clapiers,
35:Great good nature without prudence is a great misfortune. ~ Benjamin Franklin,
36:Prudence will punish to prevent crime, not to avenge it. ~ Seneca the Younger,
37:A woman's best qualities are harmful if undiluted with prudence. ~ Victor Hugo,
38:Genius always gives its best at first; prudence, at last. ~ Seneca the Younger,
39:Timidity is the root of prudence in the majority of men. ~ Carl von Clausewitz,
40:Rashness is the companion of youth, prudence of old age. ~ Marcus Tullius Cicero,
41:What we honor as prudence in our elders is simply panic in action. ~ Umberto Eco,
42:Courage is a virtue only so far as it is directed by prudence. ~ Francois Fenelon,
43:Nothing wrong with cowardice as long as it comes with prudence. ~ Khaled Hosseini,
44:Prudence in action avails more than wisdom in conception. ~ Marcus Tullius Cicero,
45:A man of virtue, judgment, and prudence speaks not until there is silence. ~ Saadi,
46:Prudence does not save us, but shows us pictures of our destroyers. ~ Mason Cooley,
47:Who makes quick use of the moment is a genius of prudence. ~ Johann Kaspar Lavater,
48:Prudence told her to turn around and disappear back into the forest. ~ Darcy Coates,
49:Prudence versus passion is a conflict that runs through history. ~ Bertrand Russell,
50:Prudence must not be expected from a man who is never sober. ~ Marcus Tullius Cicero,
51:Things bring their own philosophy with them, that is, prudence. ~ Ralph Waldo Emerson,
52:I believe in practicing prudence at least once every two or three years. ~ Molly Ivins,
53:Love is involuntary. It does not often run in a yoke with prudence. ~ Anthony Trollope,
54:Prudence He does well who moors his boat with two anchors. PUBLILIUS SYRUS ~ A C Grayling,
55:Aimer est une aventure sans carte et sans compas où seule la prudence égare. ~ Romain Gary,
56:No other protection is wanting, provided you are under the guidance of prudence. ~ Juvenal,
57:The limits of prudence: one cannot jump out of a burning building gradually. ~ Mason Cooley,
58:It is not from reason and prudence that people marry, but from inclination. ~ Samuel Johnson,
59:Prosperity demands of us more prudence and moderation than adversity. ~ Marcus Tullius Cicero,
60:she always paid for her rare indiscretions by a violent reaction of prudence. ~ Edith Wharton,
61:Those authors are to be read at schools that supply most axioms of prudence. ~ Samuel Johnson,
62:When those we love are in question, our prudence invents every sort of madness. ~ Victor Hugo,
63:Low inflation and government prudence may be harmful for economic development. ~ Ha Joon Chang,
64:We live in age of prudence. The leaders of the people now generally follow. ~ Benjamin Disraeli,
65:Prudence and love cannot be mixed; you can end love, but never moderate it. ~ Seneca the Younger,
66:Prudence is an attitude that keeps life safe, but does not often make it happy. ~ Samuel Johnson,
67:Prudence was found with a newt stuffed in her throat. She’d been strangled.” He ~ Leighann Dobbs,
68:The bounds of a man's knowledge are easily concealed, if he has but prudence. ~ Oliver Goldsmith,
69:O love, when thou gettest dominion over us, we may bid good-by to prudence. ~ Jean de La Fontaine,
70:Selfish prudence is too often allowed to come between duty and human life. ~ Rebecca Lee Crumpler,
71:Prudence is the knowledge of things to be sought, and those to be shunned. ~ Marcus Tullius Cicero,
72:Self-denial is not a virtue; it is only the effect of prudence on rascality. ~ George Bernard Shaw,
73:She had been forced into prudence in her youth, she learned romance as she grew older ~ Jane Austen,
74:The prudence of the best heads is often defeated by tenderness of the best hearts. ~ Henry Fielding,
75:Aimer est une aventure sans carte et sans compas où seule la prudence égare. Romain GARY ~ Anonymous,
76:Often a certain abdication of prudence and foresight is an element of success. ~ Ralph Waldo Emerson,
77:Prudence is a presumption of the future, contracted from the experience of time past. ~ Thomas Hobbes,
78:When desperate ills demand a speedy cure, Distrust is cowardice, and prudence folly. ~ Samuel Johnson,
79:But reason, under pressure, usually produces prudence when boldness is called for. ~ John Joseph Adams,
80:The awful daring of a moment's surrender
Which an age of prudence can never retract ... ~ T S Eliot,
81:In ethics, prudence is not an important virtue, but in the world it is almost everything. ~ Mason Cooley,
82:Prudence therefore consists in knowing how to distinguish degrees of disadvantage. ~ Niccolo Machiavelli,
83:Sir, that much prudence calls for too much worry; I cannot foresee misfortunes so far away. ~ Jean Racine,
84:All men of conscience or prudence ply to windward, to maintain their wars to be defensive. ~ Roger Williams,
85:. . . in the final analysis, virtue is not found in extremes, but in prudence . . . ~ Saint Vincent de Paul,
86:Is it life, I ask, is it even prudence, To bore thyself and bore the students? ~ Johann Wolfgang von Goethe,
87:It is a disgrace to let ignorance and vanity do more with us than prudence and principle. ~ Marcus Aurelius,
88:An uncommon prudence is habtual with the subtler depravity, for it has everything to hide. ~ Herman Melville,
89:Imprudence relies on luck, prudence on method. That gives prudence less edge than it expects. ~ Mason Cooley,
90:While prudence will endeavor to avoid this issue of war, bravery will prepare to meet it. ~ Thomas Jefferson,
91:Common sense, common care, common prudence, were all sunk in Mrs. Dashwood's romantic delicacy. ~ Jane Austen,
92:Men who possess virtue, wisdom, prudence, intelligence have generally been formed in tribulations. ~ Meng-tse,
93:Prudence never kindled a fire in the human mind; I have no hope for conservation born of fear. ~ Aldo Leopold,
94:When war makes commerce and commerce is law, profit rules prudence and justice is flawed. ~ Christopher Moore,
95:As the excitement of the game increases, prudence is sure to diminish. ~ Edward Bulwer Lytton 1st Baron Lytton,
96:Wisdom or intelligence and prudence are intellectual, liberality and temperance are moral virtues. ~ Aristotle,
97:Prudence is a quality incompatible with vice, and can never be effectively enlisted in its cause. ~ Edmund Burke,
98:Always resignation and acceptance. Always prudence and honour and duty. Elinor, where is your heart? ~ Jane Austen,
99:What is prudence in the conduct of every private family can scarce be folly in that of a great kingdom. ~ Adam Smith,
100:And he added that prudence in no way assured us of success but consoled us and excused us in failure. ~ Denis Diderot,
101:Do not trust all men, but trust men of worth; the former course is silly, the latter a mark of prudence. ~ Democritus,
102:Frugality may be termed the daughter of Prudence, the sister of Temperance, and the parent of Liberty. ~ Samuel Johnson,
103:To acquire money requires valor, to keep money requires prudence, and to spend money well is an art. ~ Berthold Auerbach,
104:He had the kind of character in which prudence is a vice, and good advice the most dangerous nourishment. ~ Edith Wharton,
105:Cowardice is not synonymous with prudence. It often happens that the better part of discretion is valor. ~ William Hazlitt,
106:No worse fate can befall a young man or woman than becoming prematurely entrenched in prudence and negation. ~ Knut Hamsun,
107:Without doubt, prudence is a virtue. As the Ashanti say, ‘No one tests the depth of a river with both feet. ~ A C Grayling,
108:Affairs are easier of entrance than of exit; and it is but common prudence to see our way out before we venture in. ~ Aesop,
109:Painting or poetry is made as one makes love - a total embrace, prudence thrown to the winds, nothing held back. ~ Joan Miro,
110:Prudence and love are inconsistent; in proportion as the last increases, the other decreases. ~ Francois de La Rochefoucauld,
111:Prudence is the virtue by which we discern what is proper to do under various circumstances in time and place. ~ John Milton,
112:There is a courageous wisdom; there is also a false, reptile prudence, the result not of caution but of fear. ~ Edmund Burke,
113:In real friendship the judgment, the genius, the prudence of each party become the common property of both. ~ Maria Edgeworth,
114:Men do not fail commonly for want of knowledge, but for want of prudence to give wisdom the preference. ~ Henry David Thoreau,
115:Prudence does not make people happy; it merely deprives them of the excitement of being constantly in trouble. ~ Mason Cooley,
116:transforms fear into prudence, pain into transformation, mistakes into initiation and desire into undertaking. ~ Ryan Holiday,
117:Prudence, patience, labor, valor; these are the stars that rule the career of mortals. ~ Edward Bulwer Lytton 1st Baron Lytton,
118:Tolerance is not a Christian value. Charity, justice, mercy, prudence, honesty--these are Christian values. ~ Charles J Chaput,
119:Nothing more unqualified the man to act with prudence than a misfortune that is attended with shame and guilt. ~ Jonathan Swift,
120:A moral vision must be balanced by the realist dimension of prudence to have a reasonable prospect of success. ~ Joseph S Nye Jr,
121:Conduct thyself always with the same prudence as though thou went observed by ten eyes and pointed at by ten fingers ~ Confucius,
122:No one loves armed missionaries; the first lesson of nature and prudence is to repulse them as enemies. ~ Maximilien Robespierre,
123:The civilized man is distinguished from the savage mainly by prudence, or, to use a slightly wider term, forethought. ~ Anonymous,
124:You can scoot in next to me,” Mr. Fitz offered. “My bench has got seat heaters.” “It’s called gas,” Prudence Tuttman ~ Marina Adair,
125:You must rouse into people's consciousness their own prudence and strength, if you want to raise their character. ~ Luc de Clapiers,
126:I quickly turned my thoughts away from my mother’s overbearing prudence before I might accidentally see reason in it. ~ William Ritter,
127:Liberalism is trust of the people tempered by prudence. Conservatism is distrust of the people tempered by fear. ~ William E Gladstone,
128:The great must submit to the dominion of prudence and of virtue, or none will long submit to the dominion of the great. ~ Edmund Burke,
129:The power of fortune is confessed only by the miserable, for the happy impute all their success to prudence or merit. ~ Jonathan Swift,
130:To how many blockheads of my time has a cold and taciturn demeanor procured the credit of prudence and capacity! ~ Michel de Montaigne,
131:prudence consists in knowing how to distinguish the character of troubles, and for choice to take the lesser evil. ~ Niccol Machiavelli,
132:In adversity be spirited and firm, and with equal prudence lessen your sail when filled with a too fortunate gale of prosperity. ~ Horace,
133:Alcohol-inspired fights are a reminder of the price we pay for our daily submission at the altars of prudence and order. ~ Alain de Botton,
134:Modern religious teaching have little or nothing to say about the place of prudence in life or in the hierarchy of virtues. ~ Josef Pieper,
135:People know that I have adopted four principles in living my life: simple living, punctuality, hard work and prudence. ~ Abdul Sattar Edhi,
136:Prudence is the virtue of the senses. It is the science of appearances. It is the outmost action of the inward life. ~ Ralph Waldo Emerson,
137:When financial wizardry and short-term returns trump prudence and long-term value creation, customers and employees suffer. ~ Josh Kaufman,
138:Prudence is but experience, which equal time equally bestows on all men in those things they equally apply themselves unto. ~ Thomas Hobbes,
139:Prudence and compromise are necessary means, but every man should have an impudent end which he will not compromise. ~ Charles Horton Cooley,
140:had been forced into prudence in her youth, she learned romance as she grew older—the natural sequel of an unnatural beginning. ~ Jane Austen,
141:His hope wasn't lost, it was buried, and somehow Prudence Ryland made that old grave seem much more shallow than it once was. ~ Kathryn Smith,
142:I said that this would be a Budget based on prudence for a purpose and that guides us also in our approach to public spending. ~ Gordon Brown,
143:Rage and frenzy will pull down more in half an hour than prudence, deliberation, and foresight can build up in a hundred years. ~ Edmund Burke,
144:There is no praise we have not lavished upon prudence; and yet she cannot assure to us the most trifling event. ~ Francois de La Rochefoucauld,
145:For prudence is but experience, which equal time equally bestows on all men in those things they equally apply themselves unto. ~ Thomas Hobbes,
146:Prudence therefore consists in knowing how to distinguish degrees of disadvantage, and in accepting a less evil as a good. ~ Niccol Machiavelli,
147:The tragic hero prefers death to prudence. The comedian prefers playing tricks to winning. Only the villain really plays to win. ~ Mason Cooley,
148:...[T]o be unfaithful to my maxim of prudence may often be very advantageous to me, although to abide by it is certainly safer. ~ Immanuel Kant,
149:But if I take this pleasure with so much prudence and circumspection, it ceases to be a pleasure for me. LOPE DE VEGA     Immediately ~ Stendhal,
150:Nothing wrong with cowardice as long as it comes with prudence. But when a coward stops remembering who he is... God help him. ~ Khaled Hosseini,
151:The awful daring of a moment's surrender which an age of prudence
can never retract.
by this, and only this, we have existed. ~ T S Eliot,
152:The great end of prudence is to give cheerfulness to those hours which splendor cannot gild, and acclamation cannot exhilarate. ~ Samuel Johnson,
153:The less prudence with which others conduct their affairs, the greater the prudence with which we should conduct our own affairs. ~ Howard Marks,
154:Life is a festival only to the wise. Seen from the nook and chimneyside of prudence, it wears a ragged and dangerous front. ~ Ralph Waldo Emerson,
155:Rage and phrenzy will pull down more in half an hour, than prudence, deliberation, and foresight can build up in an hundred years. ~ Edmund Burke,
156:Republicans throughout the twentieth century have been advocates of prudence and restraint in the conduct of foreign affairs. ~ Thomas E Woods Jr,
157:Conduct thyself always with the same prudence as though thou went observed by ten eyes and pointed at by ten fingers. —CONFUCIUS ~ Deborah Moggach,
158:She had been forced into prudence in her youth, she learned romance as she grew older: the natural sequel of an unnatural beginning. ~ Jane Austen,
159:The less prudence with which others conduct their affairs, the greater the prudence with which we should conduct our own affairs. ~ Warren Buffett,
160:If we continue to develop our technology without wisdom or prudence, our servant may prove to be our executioner.”—Omar N. Bradley ~ Timothy Ferriss,
161:It is a madness to make fortune the mistress of events, because in herself she is nothing, can rule nothing, but is ruled by prudence. ~ John Dryden,
162:No cold prudence for me. I am not born to sit still and do nothing. If I lose the game, it shall not be from not striving for it." The ~ Jane Austen,
163:[Prudence] replaces [strength] by saving the man who has the misfortune of not possessing it from most occasions when it's needed. ~ Nicolas Chamfort,
164:Cyrus is the meat and potatoes of my life, but Prudence was a cupcake I could enjoy just for the sheer sweetness of being with her. ~ Bette Lee Crosby,
165:Feeble and timid minds . . . consider the use of dilatory and ambiguous measures as the most admirable efforts of consummate prudence. ~ Edward Gibbon,
166:A determination never to do what is wrong, prudence, and good-humor, will go far toward securing to you the estimation of the world. ~ Thomas Jefferson,
167:Does what happened keep you from acting with justice, generosity, self-control, sanity, prudence, honesty, humility, straightforwardness? ~ Ryan Holiday,
168:Prudence is not only the first in rank of the virtues political and moral, but she is the director and regulator, the standard of them all. ~ Edmund Burke,
169:There's other ways to protect yourself and your family, Arlen. Wisdom. Prudence. Humility. It's not brave to fight a battle you can't win. ~ Peter V Brett,
170:I have the consolation to believe, that, while choice and prudence invite me to quit the political scene, patriotism does not forbid it. ~ George Washington,
171:It's a question of prudence. Nobody has a high opinion of fishwives but who would dare offend them while walking through the fish market. ~ Nicolas Chamfort,
172:Prudence versus passion is a conflict that runs through history. It is not a conflict in which we ought to side wholly with either party. ~ Bertrand Russell,
173:I don’t need to read the whole book, Prudence, to know how I feel about it. I knew you were the one ever since I read the first chapter.. ~ Hilaria Alexander,
174:Statesmanship is not summed up in the words prudence and caution, it has a place for strength and courage. ~ Sri Aurobindo, Karmayogin, Opinion and Comments,
175:A Stoic is someone who transforms fear into prudence, pain into transformation, mistakes into initiation, and desire into undertaking. ~ Nassim Nicholas Taleb,
176:Does what happened keep you from acting with justice, generosity, self-control, sanity, prudence, honesty, humility, straightforwardness? Nope. ~ Ryan Holiday,
177:Conservatism makes no poetry, breathes no prayer, has no invention; it is all memory. Reform has no gratitude, no prudence, no husbandry. ~ Ralph Waldo Emerson,
178:Don't judge without having heard both sides. Even persons who think themselves virtuous very easily forget this elementary rule of prudence. ~ Josemaria Escriva,
179:Let no one trust so entirely to natural prudence as to persuade himself that it will suffice to guide him without help from experience. ~ Francesco Guicciardini,
180:There are goods so opposed that we cannot seize both, but, by too much prudence, may pass between them at too great a distance to reach either. ~ Samuel Johnson,
181:I contrive,”’ said Prudence softly. ‘Do you know, sir, you puzzle me.’ ‘It has ever been my motto,’ the old gentleman pointed out triumphantly. ~ Georgette Heyer,
182:In our country we have those three unspeakably precious things: freedom of speech, freedom of conscience, and the prudence never to practice either. ~ Mark Twain,
183:It is only by prudence, wisdom, and dexterity that great ends are attained and obstacles overcome. Without these qualities nothing succeeds. ~ Napoleon Bonaparte,
184:The softest breeze to fairest flowers gives birth: Think not that Prudence dwells in dark abodes, She scans the future with the eye of gods. ~ William Wordsworth,
185:It is only by prudence, wisdom, and dexterity, that great ends are attained and obstacles overcome. Without these qualities nothing succeeds. ~ Napol on Bonaparte,
186:It is not the part of prudence to neglect that which antiquity in its long experience has approved and which is also taught by apostolic authority. ~ Pope Leo XIII,
187:When depression economics prevails, the usual rules of economic policy no longer apply: virtue becomes vice, caution is risky and prudence is folly. ~ Paul Krugman,
188:So soon as prudence has begun to grow up in the brain, like a dismal fungus, it finds its first expression in a paralysis of generous acts. ~ Robert Louis Stevenson,
189:Do you come to a philosopher as to a cunning man, to learn something by magic or witchcraft, beyond what can be known by common prudence and discretion? ~ David Hume,
190:Swift calls discretion low prudence; it is high prudence, and one of the most important elements entering into either social or political life. ~ Edwin Hubbel Chapin,
191:Thin-lipped wisdom spoke at her from the worn chair, hinted at prudence, quoted from that book of cowardice whose author apes the name of common sense. ~ Oscar Wilde,
192:The rules of prudence, like the laws of the stone tables, are for the most part prohibitive. "Thou shalt not" is their characteristic formula. ~ Samuel Taylor Coleridge,
193:Whoe'er imagines prudence all his own, Or deems that he hath powers to speak and judge Such as none other hath, when they are known, They are found shallow. ~ Sophocles,
194:Warren Buffett tells us, “The less prudence with which others conduct their affairs, the greater the prudence with which we should conduct our own affairs. ~ Howard Marks,
195:If the prudence of reserve and decorum dictates silence in some circumstances, in others prudence of a higher order may justify us in speaking our thoughts. ~ Edmund Burke,
196:Banking and Prosperity in the Thirteenth Occupation or even A Child’s Treasury of Economics or The Young Person’s Illustrated Omnibus of Fiscal Prudence. ~ Alastair Reynolds,
197:You thank God [for your salvation] because "you do not attribute your repenting and believing to your own wisdom, or prudence, or sound judgment, or good sense. ~ J I Packer,
198:But after this natural burst of indignation, no man of sense, courage, or prudence will waste his time or his strength in retrospective reproaches or repinings. ~ Robert Peel,
199:It is only with prudence, sagacity, and much dexterity that great aims are accomplished, and all obstacles surmounted. Otherwise nothing is accomplished. ~ Napoleon Bonaparte,
200:It is only with prudence, sagacity, and much dexterity that great aims are accomplished, and all obstacles surmounted. Otherwise nothing is accomplished. ~ Napol on Bonaparte,
201:One sole oracle helps, still armoured in courage and prudence
Patient and heedful to toil at the work that is near in the daylight. ~ Sri Aurobindo, Collected Poems, Ilion,
202:The same prudence which in private life would forbid our paying our own money for unexplained projects, forbids it in the dispensation of the public moneys. ~ Thomas Jefferson,
203:I confess my own leisure to be spent entirely in search of adventure, without regard to prudence, profit, self improvement, learning, or any other serious thing. ~ Aldo Leopold,
204:Prudence is not hesitation, procrastination, or moderation. It is not driving in the middle of the road. It is not the way of ambivalence, indecision, or safety. ~ John Ortberg,
205:Economy, prudence, and a simple life are the sure masters of need, and will often accomplish that which, their opposites, with a fortune at hand, will fail to do. ~ Clara Barton,
206:Wisdom, prudence, forethought, these are essential. But not second to these that noble courage which adventures the right, and leaves the consequences to God. ~ Robert Dale Owen,
207:But by marriages of prudence we mean those in which both parties have sown their wild oats already. That's like scarlatina—one has to go through it and get it over. ~ Leo Tolstoy,
208:...virtue is not merely a state in conformity with the right principle, but one that implies the right principle; and the right principle in moral conduct is prudence. ~ Aristotle,
209:Be circumspect in your dealings, and let the seed you plant be the offspring of prudence and care; thus fruit follows the fair blossom, as honor follows a good life. ~ Hosea Ballou,
210:I hold it to be a proof of great prudence for men to abstain from threats and insulting words toward anyone, for neither diminishes the strength of the enemy. ~ Niccolo Machiavelli,
211:I used to pick wildflowers to bring cheer indoors. Prudence would turn right around and throw them out. Said, “If God wanted flowers in a jar, He’d a planted em there. ~ Leah Weiss,
212:My idea of the modern Stoic sage is someone who transforms fear into prudence, pain into information, mistakes into initiation, and desire into undertaking. ~ Nassim Nicholas Taleb,
213:One very clear impression I had of all the Beautiful People was their prudence. It may be that they paid for their own airline tickets, but they paid for little else. ~ James Brady,
214:For it is better, with closed eyes, to follow God as our guide, than, by relying on our own prudence, to wander through those circuitous paths which it devises for us. ~ John Calvin,
215:We must expect reverses, even defeats. They are sent to teach us wisdom and prudence, to call forth greater energies, and to prevent our falling into greater disasters. ~ Robert E Lee,
216:A novel of the kind that Prudence enjoyed, well written and tortuous, with a good dash of culture and the inevitable unhappy or indefinite ending, which was so like life. ~ Barbara Pym,
217:The ordinary saying is, Count money after your father; so the same prudence adviseth to measure the ends of all counsels, though uttered by never so intimate a friend. ~ Frances Osborne,
218:Vices are ingredients of virtues just as poisons are ingredients of remedies. Prudence mixes and tempers them and uses them effectively against life's ills. ~ Francois de La Rochefoucauld,
219:It was said of Euripides, that every verse was a precept; and it may be said of Shakespeare, that from his works may be collected a system of civil and economical prudence. ~ Samuel Johnson,
220:We must believe what is good and true about the prophets, that they were sages, that they did understand what proceeded from their mouths, and that they bore prudence on their lips. ~ Origen,
221:What have we given? My friend, blood shaking my heart The awful daring of a moment's surrender Which an age of prudence can never retract By this, and this only, we have existed. ~ T S Eliot,
222:The dignity of folly
And just as tyranny of truth and science could increase esteem for the lie, a tyranny of prudence could spur the growth of a new kind of nobility. ~ Friedrich Nietzsche,
223:We ought at least, from prudence, never to speak of ourselves, because that is a subject on which we may be sure that other people's views are never in accordance with our own. ~ Marcel Proust,
224:[T]he importance of piety and religion; of industry and frugality; of prudence, economy, regularity and an even government; all . . . are essential to the well-being of a family. ~ Samuel Adams,
225:Remember that nothing will supply the want of prudence, and that negligence and irregularity long continued will make knowledge useless, wit ridiculous, and genius contemptible. ~ Samuel Johnson,
226:Those who get their living by their daily labor . . . have nothing to stir them up to be serviceable but their wants which it is a prudence to relieve, but folly to cure. ~ Bernard de Mandeville,
227:   'Have you some garlic?' Prudence asked.
   'Garlic?' echoed Jane in astonishment. 'Certainly not! Imagine a clergyman and his wife going about the parish smelling of garlic!'  ~ Barbara Pym,
228:Prudence Katherine Pierce-Keller, time-traveling ninja.” “Oh, ho… funny.” I laughed and then faked an angry look. “Lawrence Alma Coleman the Third clearly likes to live dangerously. ~ Rysa Walker,
229:What is prudence in the conduct of every private family,” said Adam Smith’s strong common sense in reply to the sophists of his time, “can scarce be folly in that of a great kingdom. ~ Henry Hazlitt,
230:It is by the goodness of god that in our country we have those 3 unspeakably precious things: freedom of speech, freedom of conscience, and the prudence never to practice either of them. ~ Mark Twain,
231:One column of truth cannot hold an institution of ideas from falling into ignorance. It is wiser that a person of prudence and purpose save his strength for battles that can be won. ~ Bryant H McGill,
232:It is possible that these may all be insufficient to control the caprice and wickedness of man. But are they not all that government will admit, and all that human prudence can devise? ~ James Madison,
233:Prudence was waiting for us when we arrived, and I saw her visibly wince as I pulled the Fiesta into the parking space beside her Lexus, like an automotive version of Lady and the Tramp. ~ M L Brennan,
234:The philosophic aim of education must be to get each one out of his isolated class and into the one humanity. Prudence and responsibility are not middle-class virtues but human virtues. ~ Paul Goodman,
235:Cunning is none of the best nor worst qualities; it floats between virtue and vice; there is scarce any exigence where it may not, and perhaps ought not to be supplied by prudence. ~ Jean de la Bruyere,
236:I mention this only to shew that the citations of the most judicious authors frequently deceive us, and consequently that prudence obliges us to examine quotations, by whomsoever alleged. ~ Pierre Bayle,
237:What have we given?
My friend, blood shaking my heart
The awful daring of a moment's surrender
Which an age of prudence can never retract
By this, and this only, we have existed. ~ T S Eliot,
238:It is by the goodness of God that in our country we have those three unspeakably precious things: freedom of speech, freedom of conscience, and the prudence never to practice either of them. ~ Mark Twain,
239:The madness of Christmas is not to be resisted by any human means. It either stealthily creeps or crudely batters its way into every fastness or fortress of prudence all over the land. ~ Patrick Hamilton,
240:Ah, and do try to exercise prudence in the friends you choose to invite to the farm.” “She means ixnay on a parade of whores coming and going from your shack,” Virgil said. “I wish,” I said. ~ Laird Barron,
241:My friend, blood shaking my heart The awful daring of a moment’s surrender Which an age of prudence can never retract By this, and this only, we have existed T. S. Eliot
‘The Waste Land ~ George Monbiot,
242:Embellish the soul with simplicity, with prudence, and everything which is neither virtuous nor vicious. Love all men. Walk according to God; for, as a poet hath said, his laws govern all. ~ Marcus Aurelius,
243:Life is always uncertain, and common prudence dictates to every man the necessity of settling his temporal concerns, while it is in his power, and while the mind is calm and undisturbed. ~ George Washington,
244:Prudence was waiting for us when we arrived, and I saw her visibly wince as I pulled the Fiesta into the parking space beside her Lexus, like an automotive version of Lady in the Tramp. ~ M L Brennan,
245:For today the petty people have become lord and master: they all preach submission and acquiescence and prudence and diligence and consideration and the long et cetera of petty virtues. ~ Friedrich Nietzsche,
246:Freemasonry also celebrates the four cardinal virtues of Greek philosophy, which correspond symbolically with the four corners of the lodge: Prudence, Justice, Fortitude, and Temperance. ~ Donald J Robertson,
247:The vices enter into the composition of the virtues, as poisons into that of medicines. Prudence collects and arranges them, and uses them beneficially against the ills of life. ~ Francois de La Rochefoucauld,
248:What the Depression teaches us is that when the economy is so depressed that even a zero interest rate isn't low enough, you have to put conventional notions of prudence and sound policy aside. ~ Paul Krugman,
249:Cheating is a sin, but honest cunning is simply prudence. It is a virtue. To be sure, it has a likeness to roguery, but that cannot be helped. He who has not learned to practice it is a fool. ~ Giacomo Casanova,
250:He was young and had been rough with time, listening to its bad advice he had made mistakes, had compromised himself, had trespassed against good behavior and prudence, both in his words and works. ~ Thomas Mann,
251:And, as a general rule, it is more advisable to show your intelligence by saying nothing than by speaking out; for silence is a matter of prudence whilst speech has something in it of vanity ~ Arthur Schopenhauer,
252:I know few significant questions of public policy which can safely be confided to computers. In the end, the hard decisions inescapably involve imponderables of intuition, prudence, and judgment. ~ John F Kennedy,
253:Prudence thanked him, experiencing that feeling of contrition which comes to all of us when we have made up our minds to dislike people for no apparent reason and they then perform some kind action. ~ Barbara Pym,
254:There are women named Faith, Hope, Joy, and Prudence. Why not Despair, Guilt, Rage, and Grief? It seems only right. 'Tom, I'd like you to meet the girl of my dreams, Tragedy.' These days, Trajedi. ~ George Carlin,
255:What Milken was saying was that the entire American credit-rating system was flawed. It focused on the past when it should have focused on the future, and it was burdened by a phony sense of prudence. ~ Michael Lewis,
256:L'amour est un sentiment indépendant, que la prudence peut faire éviter, mais qu'elle ne saurait vaincre ; et qui, une fois né, ne meurt que de sa belle mort, ou du défaut absolu d'espoir. ~ Pierre Choderlos de Laclos,
257:Prudence tried to hold him back, grip him by the sleeve, but, as everyone knows, or should know, prudence is only of any use when it is trying to conserve something in which we are no longer interested. ~ Jos Saramago,
258:She and Prudence sat on a cool grassy carpet. A pale green curtain of branches just brushed the grasses and threw a filigree of shadows, as delicate as the wrought silver, on the child’s face. ~ Elizabeth George Speare,
259:Fortune is said to be blind, but her favorites never are. Ambition has the eye of the eagle, prudence that of the lynx; the first looks through the air, the last along the ground. ~ Edward Bulwer Lytton 1st Baron Lytton,
260:Life is too short and hard and strange not to blame God for what He done made of the world. ~ Jay Lake, The Temptation of Eustace Prudence McAllen in Martin H. Greenberg (ed.) Westward Weird ISBN 978-0-7564-0718-6 p. 199,
261:... she had uttered these words simply in order to provoke a reply in certain other words, which she seemed, indeed, to wish to hear spoken, but, from prudence, would let her friend be the first to speak. ~ Marcel Proust,
262:I was gazing back in the direction of Wales, watching the Prudence clone, when I noticed a couple of drunks lurching in my direction. Night people who live in service stations. The insufficiently deceased. ~ Iain Sinclair,
263:Natural men’s prudence and care to preserve their own lives, or the care of others to preserve them, don’t secure ’em a moment. This, divine providence and universal experience does also bear testimony to. ~ Jonathan Edwards,
264:Every measure of prudence, therefore, ought to be assumed for the eventual total extirpation of slavery from the United States ... I have, throughout my whole life, held the practice of slavery in ... abhorrence. ~ John Adams,
265:Let us learn the meaning of economy. Economy is a high human office,--a sacrament when its aim is grand, when it is the prudence of simple tastes, when it is practised for freedom or for love or devotion. ~ Ralph Waldo Emerson,
266:We are not blind to recent events, Tetu. Nor are we blind to Damisa-Sakri's allies. But we are, as you say, a new country, a new nation. Prudence is required." "Even in your allies." " Especially our allies. ~ Ta Nehisi Coates,
267:For no wisdom is true wisdom if it does not direct all its prudence, fortitude, temperance, and justice towards that final state where God shall be all in all in an assured eternity and perfect peace. ~ Saint Augustine of Hippo,
268:Truly, fear is the better part of human wisdom – one might say that the whole of prudence consists of ranking our fears appropriately, and dealing with each according to the severity of the danger represented. ~ Daniel Polansky,
269:For Smith, prudence means, in modern terms, taking care of yourself, justice means not hurting others, and beneficence means being good to others. That’s not a bad trio for thinking about how to live the good life. ~ Russ Roberts,
270:Ah, how true it is that we love ourselves too much and proceed with too much human prudence, that we may not lose an atom of our consideration! Oh, what a great mistake that is! The Saints did not act thus. ~ Saint Teresa of Avila,
271:Force is a physical power; I do not see how its effects could produce morality. To yield to force is an act of necessity, not of will; it is at best an act of prudence. In what sense can it be a moral duty? ~ Jean Jacques Rousseau,
272:Prudence as well as Moral Virtue determines the complete performance of a man's proper function: Virtue ensures the rightness of the end we aim at, Prudence ensures the rightness of the means we adopt to gain that end. ~ Aristotle,
273:Cass recognized the figures of Charity, Fortitude, Temperance, and Prudence, their flowing gowns painted in brilliant blues and yellows. Where had those virtues been when someone was dragging an innocent man to prison? ~ Fiona Paul,
274:You shall not, for the sake of one individual, change the meaning of principle and integrity, nor endeavour to persuade yourself or me, that selfishness is prudence, and insensibility of danger security for happiness. ~ Jane Austen,
275:St. Thomas saw memory systems as essential to full realization of the virtue of prudence; for to achieve virtuous goals in the future, we must act in the present, guided by the memories of what we have learned in the past. ~ Kevin Vost,
276:Men with common minds seldom break through general rules. Prudence is ever the resort of weakness; and they rarely go as far as as they may in any undertaking, who are determined not to go beyond it on any account. ~ Mary Wollstonecraft,
277:Watching Prudence, Kit suddenly felt a queer prickling along her spine There was something different about her. The child's head was up. Her eyes were fastened levelly on the magistrate. Prudence was not afraid! ~ Elizabeth George Speare,
278:But yet they that have no Science , are in better, and nobler condition with their naturall Prudence; than men, that by their mis-reasoning, or by trusting them that reason wrong, fall upon false and absurd generall rules. ~ Thomas Hobbes,
279:I think that the principle of the Conservative Party is jealousy of liberty and of the people, only qualified by fear; but I think the principle of the Liberal Party is trust in the people, only qualified by prudence. ~ William E Gladstone,
280:All the other virtues, and the living of a virtuous life, depend on them. If you took an introductory philosophy course in college, they were probably translated from the Greek as courage, justice, temperance, and prudence. ~ Charles Murray,
281:We may be in a rapidly evolving international financial system with all the bells and whistles of the so-called new economy. But the old-economy rules of prudence are as formidable as ever. We violate them at our own peril. ~ Alan Greenspan,
282:He lowered his eyebrows with disapproval as he took the phone. "CeeCee's aunt Prudence suffers from delusions."
"Right," I muttered. "Doctors. Everyone's got a disorder."
"Counselors," he shot back. "Everyone needs therapy. ~ Meg Cabot,
283:Prudence operates on life in the same manner as rule of composition; it produces vigilance rather than elevation; rather prevents loss than procures advantage; and often miscarriages, but seldom reaches either power or honor. ~ Samuel Johnson,
284:epitomized the worldview that was fading away. Whereas Kennedy emphasized limitless possibilities, Eisenhower warned against hubris. Whereas Kennedy celebrated courage, Eisenhower celebrated prudence. Whereas Kennedy exhorted the ~ David Brooks,
285:The principal use of prudence, of self-control, is that it teaches us to be masters of our passions, and to so control and guide them that the evils which they cause are quite bearable, and that we even derive joy from them all. ~ Rene Descartes,
286:Freemasonry teaches not merely temperance, fortitude, prudence, justice, brotherly love, relief, and truth, but liberty, equality, and fraternity, and it denounces ignorance, superstition, bigotry, lust tyranny and despotism. ~ Theodore Roosevelt,
287:Running back-to-back races requires a certain tactical prudence. Going too hard in any one race might jeopardize your performance in another. Maintaining proper hydration and caloric equilibrium also becomes increasingly critical. ~ Dean Karnazes,
288:..it happens in all human affairs that we never seek to escape one mischief without falling into another. Prudence therefore consists in knowing how to distinguish degrees of disadvantage, and in accepting a less evil as a good. ~ Niccol Machiavelli,
289:I was in the top ten percent of my law school class. I am a Doctor of Juris Prudence. I have an honorary Doctor of Laws. So, would somebody please tell me why I spent four mortal hours today conversing with a person named Dizzy Dean. ~ Branch Rickey,
290:Prudence's flat was in the kind of block where Jane imagined people might be found dead, though she had never said this to Prudence herself; it seemed rather a macabre fancy and not one to be confided to an unmarried woman living alone. ~ Barbara Pym,
291:Prudence’s flat was in the kind of block where Jane imagined people might be found dead, though she had never said this to Prudence herself; it seemed rather a macabre fancy and not one to be confided to an unmarried woman living alone. ~ Barbara Pym,
292:Can you also, Lucullus, affirm that there is any power united with wisdom and prudence which has made, or, to use your own expression, manufactured man? What sort of a manufacture is that? Where is it exercised? when? why? how? ~ Marcus Tullius Cicero,
293:We shall see how the counsels of prudence and restraint may become the prime agents of mortal danger; how the middle course adopted from desires for safety and a quiet life may be found to lead direct to the bull's-eye of disaster. ~ Winston S Churchill,
294:In some situations, if you say nothing, you are called dull; if you talk, you are thought impertinent and arrogant. It is hard to know what to do in this case. The question seems to be, whether your vanity or your prudence predominates. ~ William Hazlitt,
295:Personal prudence, even when dictated by quite other than selfish considerations, surely is no special virtue in a military man; while an excessive love of glory, impassioning a less burning impulse, the honest sense of duty, is the first. ~ Herman Melville,
296:Hannah’s magic cure for every ill,” Nat had said. “Blueberry cake and a kitten.” Kit smiled to see it working its charm on Prudence. But there was an invisible ingredient that made the cure unfailing. The Bible name for it was love. ~ Elizabeth George Speare,
297:Truth, but not the whole truth, must be the invariable principle of every man who hath either religion, honour, or prudence. Thosewho violate it, may be cunning, but they are not able. Lies and perfidy are the refuge of fools and cowards. ~ Lord Chesterfield,
298:A good death, everyone agreed, to die at home in bed as Prudence Jaxon had. But Peter had been at her side through the final hours and knew how terrible it had been for her, how much she'd suffered. No, there was no such thing as a good death. ~ Justin Cronin,
299:Of course their turn will come. There is a destructive force in prosperity. To prolong it for a year, a day, a man will sacrifice not only all that belongs to others but all that is sacred. He will defy the dictates of common prudence. ~ Aleksandr Solzhenitsyn,
300:A man who raises himself by degrees to wealth and power, contracts, in the course of this protracted labor, habits of prudence and restraint which he cannot afterwards shake off. A man cannot gradually enlarge his mind as he does his house. ~ Alexis de Tocqueville,
301:Alas! — she told herself, admitting in her misery all her weakness, — alas, she had no mother. She had gloried in her independence, and this had come of it! She had scorned the prudence of Lady Macleod, and her scorn had brought her to this pass! ~ Anthony Trollope,
302:Boasting and bravado may exist in the breast even of the coward, if he is successful through a mere lucky hit; but a just contempt of an enemy can alone arise in those who feel that they are superior to their opponent by the prudence of their measures. ~ Thucydides,
303:Every year that I live I am more convinced that the waste of life lies in the love we have not given, the powers we have not used, the selfish prudence which will risk nothing, and which, shirking pain, misses happiness as well.” —Mary Cholmondeley ~ Robin S Sharma,
304:If any man should conceive certain things as being really good, such as prudence, temperance, justice, fortitude, he would not after having first conceived these endure to listen to anything which should not be in harmony with what is really good. ~ Marcus Aurelius,
305:So during the rainy season the prudent person carries an umbrela, while the reckless person does not and, of course, gets wet when it rains. Prudence is not precise knowledge, but a willingness to adapt to circumstances in the shortest possible time. ~ David Albahari,
306:Ask any rich man of common prudence to which of the two sorts of people he has lent the greater part of his stock, to those who, he thinks, will employ it profitably, or to those who will spend it idly, and he will laugh at you for proposing the question. ~ Adam Smith,
307:I consider it a mark of great prudence in a man to abstain from threats or any contemptuous expressions, for neither of these weaken the enemy, but threats make him more cautious, and the other excites his hatred, and a desire to revenge himself. ~ Niccolo Machiavelli,
308:A miscalculation is not negligence, nor prudence a crime. I am a scientist. I base my action or inaction upon probability and evidence. There is a reason we call science a discipline! Inferior minds bolt or build pyres to roast the witches in their midst! ~ Rick Yancey,
309:O  r simple ones, learn  s prudence;         O  t fools, learn sense.     6 Hear, for I will speak  u noble things,         and from my lips will come  v what is right,     7 for my  w mouth will utter truth;         wickedness is an abomination to my lips. ~ Anonymous,
310:Prudence is a bourgeois virtue, because the rich have something worth saving. The poor splurge because they need desperately to make a colorful splash across the drab fabric of their lives. The hungry don’t dream of brown rice and vegetables; they dream of cake. ~ Trevanian,
311:All courses of action are risky, so prudence is not in avoiding danger (it's impossible), but calculating risk and acting decisively. Make mistakes of ambition and not mistakes of sloth. Develop the strength to do bold things, not the strength to suffer. ~ Niccol Machiavelli,
312:Spurious prudence, making the senses final, is the god of sots and cowards, and is the subject of all comedy. It is nature's joke, and therefore literature's. True prudence limits this sensualism by admitting the knowledge of an internal and real world. ~ Ralph Waldo Emerson,
313:All courses of action are risky, so prudence is not in avoiding danger (it's impossible), but calculating risk and acting decisively. Make mistakes of ambition and not mistakes of sloth. Develop the strength to do bold things, not the strength to suffer. ~ Niccolo Machiavelli,
314:Lucretius was passionate, and much more in need of exhortations to prudence than Epicurus was. He committed suicide, and appears to have suffered from periodic insanity - brought on, so some averred, by the pains of love or the unintended effects of a love philtre. ~ Lucretius,
315:I do not now begin, - I still adore Her whom I early cherish'd in my breast; Then once again with prudence dispossess'd, And to whose heart I'm driven back once more. The love of Petrarch, that all-glorious love, Was unrequited, and, alas, full sad. ~ Johann Wolfgang von Goethe,
316:An uncle?” Christian looked from his brother, to his sister-in-law. “But…how?” Prudence laughed, Beth chiming in. Tristan shook his head ruefully. “I will explain it to you later.” “No, no! I didn’t mean that! I just—when did this happen? How long have you known? ~ Karen Hawkins,
317:Oddly enough, it was Prudence he studied beneath his lashes, not MacKay. The words he spoke came straight from his heart. “No. Because she felt ashamed. Because she felt dirty. After the things he did to her, she could never feel worthy of someone as fine as you. ~ Teresa Medeiros,
318:I was wishing I was invisible. Outside, the leaves were falling to the ground, and I was infinitely sad, sad down to my bones. I was sad for Phoebe and her parents and Prudence and Mike, sad for the leaves that were dying, and sad for myself, for something I had lost. ~ Sharon Creech,
319:the intention of every man acting according to virtue is to follow the rule of reason, wherefore the intention of all the virtues is directed to the same end, so that all the virtues are connected together in the right reason of things to be done, viz. prudence, ~ Saint Thomas Aquinas,
320:The Iron Rule of prudence for an Istanbulite Woman: If you are as fragile as a tea glass, either find a way to never encounter burning water and hope to marry an ideal husband or get yourself laid and broken as soon as possible. Alternatively, stop being a tea-glass woman! ~ Elif Safak,
321:The citadel of Jones was now taken by surprise. All those considerations of honour and prudence which our heroe had lately with so much military wisdom placed as guards over the avenues of his heart, ran away from their posts, and the god of love marched in, in triumph. ~ Henry Fielding,
322:Does what happened keep you from acting with justice, generosity, self-control, sanity, prudence, honesty, humility, straightforwardness? Nope. Then get back to work! Subconsciously, we should be constantly asking ourselves this question: Do I need to freak out about this? ~ Ryan Holiday,
323:Pray, what's the nature of his trouble?" Prudence asked solicitously.

"Oh, cursed bad news, my boy. That old aunt of his from whom he has expectations has rallied, and they say she'll last another ten years. Poor old Devereux, y'know! Must try and raise his spirits. ~ Georgette Heyer,
324:All courses of action are risky, so prudence is not in avoiding danger (it’s impossible), but calculating risk and acting decisively. Make mistakes of ambition and not mistakes of sloth. Develop the strength to do bold things, not the strength to suffer.” –Niccolò Machiavelli ~ Timothy Ferriss,
325:Prudence is a duty which we owe ourselves, and if we will be so much our own enemies as to neglect it, we are not to wonder if the world is deficient in discharging their duty to us; for when a man lays the foundation of his own ruin, others too often are apt to build upon it. ~ Henry Fielding,
326:The fortitude which has encountered no dangers, that prudence which has surmounted no difficulties, that integrity which has been attacked by no temptation, can at best be considered but as gold not yet brought to the test, of which therefore the true value cannot be assigned. ~ Samuel Johnson,
327:The solution of the problem of life is life itself. Life is not attained by reasoning and analysis, but first of all by living. For until we have begun to live our prudence has no material to work on. And until we have begun to fail we have no way of working out our success. ~ Thomas Merton,
328:Prudence, my prophet,’ the sorcerer rebuked. ‘The results of prophecies often resolve through strangely twisted circumstance.’ But if Asandir was yet aware that the promised talents were split between princes who were enemies with blood debts of seven generations, he said nothing. ~ Janny Wurts,
329:The issue is much more complicated than that, but there’s no doubt that Rockefeller’s achievement arose from the often tense interplay between the two opposing, deeply ingrained tendencies of his nature—his father’s daring and his mother’s prudence—yoked together under great pressure. ~ Ron Chernow,
330:For Prudence was an entirely different child from the woebegone shrinking creature who had stood in the roadway outside the school. The tight little bud that was the real Prudence had steadily opened its petals in the sunshine of Kit’s friendship and Hannah’s gentle affection. ~ Elizabeth George Speare,
331:Miss Robinson had stolen a baby, Punctuality Riddle, who had been much loved by his young parents even though they’d named him Punctuality (reasoning that if children could be named after virtues like Patience, Faith, and Prudence, what was wrong with a little good timekeeping?). He’d ~ Terry Pratchett,
332:To this military attitude of the soul we give the name of Heroism... It is a self-trust which slights the restraints of prudence, in the plenitude of its energy and power to repair the harms it may suffer. The hero is a mind of such balance that no disturbances can shake his will. ~ Ralph Waldo Emerson,
333:Education must have two foundations --morality as a support for virtue, prudence as a defense for self against the vices of others. By letting the balance incline to the side of morality, you only make dupes or martyrs; by letting it incline to the other, you make calculating egoists. ~ Nicolas Chamfort,
334:You're gutless. It's how you were made. And that's not such a bad thing because your saving grace is that you've never lied to yourself about it. Not about that. Nothing wrong with cowardice as long as it comes with prudence. But when a coward stops remembering who he is... God help him. ~ Khaled Hosseini,
335:Few things in this world more trouble people than poverty, or the fear of poverty; and, indeed, it is a sore affliction; but, like all other ills that flesh is heir to, it has its antidote, its reliable remedy. The judicious application of industry, prudence and temperance is a certain cure. ~ Hosea Ballou,
336:Since, though I do not repent my amorous exploits, I am far from wanting my example to contribute to the corruption of the fair sex, which deserves our homage for so many reasons, I hope that my observations will foster prudence in fathers and mothers and thus at least deserve their esteem. ~ Giacomo Casanova,
337:Societies will, of course, wish to exercise prudence in deciding which technologies that is, which applications of science are to be pursued and which not. But without funding basic research, without supporting the acquisition of knowledge for its own sake, our options become dangerously limited. ~ Carl Sagan,
338:It is a revolution; a revolution of the most intense character; in which belief in the justice, prudence, and wisdom of secession is blended with the keenest sense of wrong and outrage, and it can no more be checked by human effort for the time than a prairie fire by a gardener's watering pot. ~ Judah P Benjamin,
339:You must labour to acquire that great and uncommon talent of hating with good breeding, and loving with prudence; to make no quarrel irreconcilable by silly and unnecessary indications of anger; and no friendship dangerous, in care it breaks, by a wanton, indiscreet, and unreserved confidence. ~ Lord Chesterfield,
340:I have in my own life merely carried to the extreme that which you have never ventured to carry even halfway ; and what's more, you've regarded your cowardice as prudence, and found comfort in deceiving yourselves. So that, in fact, I may be even more "alive" than you are. Do take a closer look! ~ Fyodor Dostoevsky,
341:[Prudence] is the virtue of that part of the intellect [the calculative] to which it belongs; and . . . our choice of actions will not be right without Prudence any more than without Moral Virtue, since, while Moral Virtue enables us to achieve the end, Prudence makes us adopt the right means to the end. ~ Aristotle,
342:I have in my own life merely carried to the extreme that which you have never ventured to carry even halfway ; and what's more, you've regarded your cowardice as prudence, and found comfort
in deceiving yourselves. So that, in fact, I may be even more "alive" than you are. Do take a closer look! ~ Fyodor Dostoyevsky,
343:Sincerity, Aspiration, Faith, Devotion and Self-Giving, Surrender to the Divine Will, Love, Openness and Receptivity, Purity and Humility, Gratitude and Faithfulness, Will and Perseverance, Enthusiasm, Hope and Straightforwardness, Happiness and Joy, Heroism and Bravery, Prudence and Balance, Truth and Speech ~ ?, toc,
344:La seule réplique possible est d'encourager la prudence, d'augmenter le nombre de ceux qui possèdent ce "sens historique" [...],c'est à dire la capacité à distinguer par soi-même entre le spécialiste et l'amateur, l'historien qui cherche les raisons des faits et l'idéologue qui cherche des faits pour se donner raison. ~,
345:that prudence of yours makes you veer about, determined not to commit yourself to either side, but to pass safely between Scylla and Charybdis; with the result that, finding yourself battered and buffeted by the waves in the midst of the sea, you assert everything you deny and deny everything you assert. ~ Martin Luther,
346:Efficiency and smooth progress, prudence in all matters, recognizing true courage, recognizing different levels of morale, instilling confidence, and realizing what can and cannot be reasonably expected—such are the matters on the mind of the master carpenter. The principle of martial arts is like this. ~ Miyamoto Musashi,
347:Recognize negativism and inferiority attitudes as enemies - do not try to dress them as your friends. you will be tempted to look upon negativism as prudence and inferiorities as humility. Strip off those false cloaks and see these attitudes in their nakedness - as enemies of you and of your possibilities. ~ E Stanley Jones,
348:Her aunt and uncle worked fifteen hours a day in their desperate attempt to keep the corner shop in profit, and their Sundays were marked by exhaustion. The moral code by which they lived was that of cleanliness, respectability and prudence. Religion was for those who had the time for it, a middle-class indulgence. ~ P D James,
349:Prudence, indeed, will dictate that Governments long established should not be changed for light and transient causes; and accordingly all experience hath shewn that mankind are more disposed to suffer, while evils are sufferable, than to right themselves by abolishing the forms to which they are accustomed. ~ Stephen R Prothero,
350:The business of the biographer is often to pass slightly over those performances and incidents which produce vulgar greatness, to lead the thoughts into domestic privacies, and display the minute details of daily life, were exterior appendages are cast aside, and men excel each other only by prudence and virtue. ~ Samuel Johnson,
351:The second is Warren Buffett’s bedrock reminder of the need to adjust our financial actions based on the investor behavior playing out around us. Fewer words, but probably even more useful: The less prudence with which others conduct their affairs, the greater the prudence with which we should conduct our own affairs. ~ Howard Marks,
352:Confound you handsome young fellows! you think of having it all your own way in the world. You don't under stand women. They don't admire you half so much as you admire yourselves. Elinor used to tell her sisters that she married me for my ugliness—it was so various and amusing that it had quite conquered her prudence. ~ George Eliot,
353:Wouldst thou, my friend, mount up to the highest summit of wisdom,
   Be not deterred by the fear, prudence thy course may deride
That shortsighted one sees but the bank that from thee is flying,
   Not the one which ere long thou wilt attain with bold flight.
  
~ Friedrich Schiller, Wisdom And Prudence
,
354:If the federal government should overpass the just bounds of its authority and make a tyrannical use of its powers, the people, whose creature it is, must appeal to the standard they have formed, and take such measures to redress the injury done to the Constitution as the exigency may suggest and prudence justify. ~ Alexander Hamilton,
355:Indeed, in addition to its lessons of thrift, industry, and prudence, Franklin's autobiography tells us every man should be part of a social group, if not three. He believed that a group of like-minded, achievement-oriented individuals could dramatically leverage each other's success to do things otherwise impossible. ~ Keith Ferrazzi,
356:Temperance is love surrendering itself wholly to Him who is its object; courage is love bearing all things gladly for the sake of Him who is its object; justice is love serving only Him who is its object, and therefore rightly ruling; prudence is love making wise distinction between what hinders and what helps itself. ~ Saint Augustine,
357:Maternal mortality is an injustice that is tolerated only because its victims are poor, rural women. The best argument to stop it, however, isn’t economic but ethical. What was horrifying about Prudence’s death was not that the hospital allocated its resources poorly, but that it neglected a human being in its care. ~ Nicholas D Kristof,
358:Talk With Prudence To A Beggar
119
Talk with prudence to a Beggar
Of "Potose," and the mines!
Reverently, to the Hungry
Of your viands, and your wines!
Cautious, hint to any Captive
You have passed enfranchised feet!
Anecdotes of air in Dungeons
Have sometimes proved deadly sweet!
~ Emily Dickinson,
359:There are some who wish to learn for no other reason than that they may be looked upon as learned, which is ridiculous vanity ... Others desire to learn that they may morally instruct others, that is love. And, lastly, there are some who wish to learn that they may be themselves edified; and that is prudence. ~ Saint Bernard of Clairvaux,
360:thousands of Catholics everywhere, have the consummate audacity to weep and complain because God does not hear their prayers for peace, when they have neglected not only His will, but the ordinary dictates of natural reason and prudence, and let their children grow up according to the standards of a civilization of hyenas. ~ Thomas Merton,
361:Housekeeping is not beautiful; it cheers and raises neither the husband, the wife, nor the child; neither the host nor the guest;it oppresses women. A house kept to the end of prudence is laborious without joy; a house kept to the end of display is impossible to all but a few women, and their success is dearly bought. ~ Ralph Waldo Emerson,
362:People, the common people, can genuinely see what I'm doing. Moreover, people know that I have adopted four principles in living my life: simple living, punctuality, hard work and prudence. These are the four principles I adopted at the very beginning and continue to use until now. People see this and give me donations. ~ Abdul Sattar Edhi,
363:My friend, blood shaking my heart
The awful daring of a moment’s surrender
Which an age of prudence can never retract
By this, and this only, we have existed
Which is not to be found in our obituaries
Or in memories draped by the beneficent spider
Or under seals broken by the lean solicitor
In our empty rooms ~ T S Eliot,
364:These symbolize (Proverbs 30:14) the greedy and usurers whose teeth are swords and knifes which they use to devour the poor and steal their megger possessions. All of them are children of this world who consider the children of light to be stupid and believe themselves to be the prudent ones. Their prudence is their death. ~ Anthony of Padua,
365:The wealth of many centuries had been transmitted into ornament, luxury, pleasure; no more; the abolition of feudal rights had swept away duties as well as privileges; wealth, like an old wine, had let the dregs of greed, even of care and prudence, fall to the bottom of the barrel, leaving only verve and color. ~ Giuseppe Tomasi di Lampedusa,
366:And as to the faculties of the mind, setting aside the arts grounded upon words, and especially that skill of proceeding upon generall, and infallible rules, called Science; which very few have, and but in few things; as being not a native faculty, born within us; nor attained, (as Prudence,) while we look after somewhat else. ~ Thomas Hobbes,
367:The joy of the Lord is solid and enduring. Vanity hath not looked upon it, but discretion and prudence testify that it abideth the test of years, and is in time and in eternity worthy to be called "the only true delight." For nourishment, consolation, exhilaration, and refreshment, no wine can rival the love of Jesus. ~ Charles Haddon Spurgeon,
368:I hold it to be of great prudence for men to abstain from threats and insulting words towards any one, for neither the one nor the other in any way diminishes the strength of the enemy; but the one makes him more cautious, and the other increases his hatred of you, and makes him more persevering in his efforts to injure you ~ Niccolo Machiavelli,
369:I’m tired of being a skeptic, I’m irritated by spiritual prudence and I feel bored and parched by empirical debate. I don't want to hear it anymore. I couldn't care less about evidence and proof and assurances. I just want God. I want God inside me. I want God to play in my bloodstream the way sunlight amuses itself on water. ~ Elizabeth Gilbert,
370:I’m tired of being a skeptic, I’m irritated by spiritual prudence and I feel bored and parched by empirical debate. I don’t want to hear it anymore. I couldn’t care less about evidence and proof and assurances. I just want God. I want God inside me. I want God to play in my bloodstream the way sunlight amuses itself on water. ~ Elizabeth Gilbert,
371:even in matters of self-preservation, no policy is pursued for even ten or fifteen years at a time. We shall see how the counsels of prudence and restraint may become the prime agents of mortal danger; how the middle course adopted from desires for safety and a quiet life may be found to lead direct to the bull’s-eye of disaster ~ Winston S Churchill,
372:One year, Alma bought Prudence- who liked to draw flowers (beautifully, though not 'accurately')- a lovely book on botanical illustration called "Every Lady Her Own Drawing Master: A New Treatise on Flower Painting." That same year, Prudence made for Alma an exquisite satin pincushion, rendered in Alma's favorite color, aubergine. ~ Elizabeth Gilbert,
373:Motives are symptoms of weakness, and supplements for the deficient energy of the living principle, the law within us. Let them then be reserved for those momentous acts and duties in which the strongest and best-balanced natures must feel themselves deficient, and where humility no less than prudence prescribes deliberation. ~ Samuel Taylor Coleridge,
374:The most extravagant idea that can be born in the head of a political thinker is to believe that it suffices for people to enter, weapons in hand, among a foreign people and expect to have its laws and constitution embraced. No one loves armed missionaries; the first lesson of nature and prudence is to repulse them as enemies. ~ Maximilien Robespierre,
375:I know it's not always easy making the smart choice. Giving up things you want to do in exchange for prudence. Or to protect people you care about from worry and fear. But it is something a wise young lady does...I'm verra proud of you for making the wise choice, Isobel." Alexander Lochlannach from Susana and the Scot p. 205 by Sabrina York ~ Sabrina York,
376:If we are not married by within three months time, we shall be the first batch of spinsters in the history of the school," Olivia said in a small voice. "No one has ever ended their fourth season unwed. Except for us."

(...)"In the one-hundred-year history of the school, it was bound to happen," Prudence said. "Mathematically speaking. ~ Maya Rodale,
377:Mon règne jusqu'ici a été trop heureux. Ni peste universelle, ni religion cruelle, pas même un coup d'Etat, bref, rien qui puisse vous faire passer à la postérité. C'est un peu pour cela, voyez-vous, que j'essaie de compenser la prudence du destin. Je veux dire... je ne sais pas si vous m'avez compris, enfin, c'est moi qui remplace la peste. ~ Albert Camus,
378:No zek had the right to stay one second in his workroom without the supervision of a free employee because prudence dictated that the prisoner would be bound to use that unsupervised second to break into the steel safe with a lead pencil, photograph its secret documents with a trouser button, explode an atom bomb, and fly to the moon. ~ Aleksandr Solzhenitsyn,
379:... men of sense often learn from their enemies. Prudence is the best safeguard. This principle cannot be learned from a friend, but an enemy extorts it immediately. It is from their foes, not their friends, that cities learn the lesson of building high walls and ships of war. And this lesson saves their children, their homes, and their properties. ~ Aristophanes,
380:The step between prudence and paranoia is short and steep. Prudence wears a seat belt. Paranoia avoids cars. Prudence washes with soap. Paranoia avoids human contact. Prudence saves for old age. Paranoia hoards even trash. Prudence prepares and plans. Paranoia panics. Prudence calculates the risk and takes the plunge. Paranoia never enters the water. ~ Max Lucado,
381:The step between prudence and paranoia is short and steep. Prudence wears a seat belt. Paranoia avoids cars. Prudence washes with soap. Paranoia avoids human contact. Prudence saves for old age. Paranoia hoards even trash. Prudence prepares and plans, paranoia panics. Prudence calculates the risk and takes the plunge. Paranoia never enters the water. ~ Max Lucado,
382:The establishment of our new Government seemed to be the last great experiment for promoting human happiness by reasonable compact in civil society. It was to be, in the first instance, in a considerable degree a government of accommodation as well as a government of Laws. Much was to be done by prudence, much by conciliation, much by firmness. ~ George Washington,
383:If human life is in fact ordered by a beneficent being whose knowledge of our real needs and of the way in which they can be satisfied infinitely exceeds our own, we must expect a priori that His operations will often appear to us far from beneficent and far from wise, and that it will be our highest prudence to give Him our confidence in spite of this. ~ C S Lewis,
384:If human life is in fact ordered by a beneficent being whose knowledge of our real needs and of the way in which they can be satisfied infinitely exceeds our own, we must expect a priori that his operations will often appear to us far from beneficent and far from wise, and that it will be our highest prudence to give him our confidence in spite of this. ~ C S Lewis,
385:Fickle Fortune: A Fragment Though fickle Fortune has deceived me, She pormis'd fair and perform'd but ill; Of mistress, friends, and wealth bereav'd me, Yet I bear a heart shall support me still. I'll act with prudence as far 's I'm able, But if success I must never find, Then come misfortune, I bid thee welcome, I'll meet thee with an undaunted mind. ~ Robert Burns,
386:Foresight is good when it is subject to the latter, but it becomes excessive when we are in a hurry to avoid something we fear. We rely more on our own efforts than on those of his Providence, and we think we are doing a great deal by anticipating His orders by our own disorder, which causes us to rely on human prudence rather than on his Word. ~ Saint Vincent de Paul,
387:For all his dealings with Trump, Sullivan was repeatedly astonished by the businessman’s lack of prudence. He said that whenever Trump saw an opportunity to collect more money or to cut his costs by not paying people what they had earned, he did. “Common sense just never took hold” when Trump had money on his mind, Sullivan told me several times. To ~ David Cay Johnston,
388:My principles enable me to form my judgment upon men and actions in history, just as they do in common life, and are not formed out of events and characters, either present or past. History is a preceptor of prudence, not of principles. The principles of true politics are those of morality enlarged; and I neither now do, nor ever will, admit of any other. ~ Edmund Burke,
389:Whereas young people become accomplished in geometry and mathematics, and wise within these limits, prudent young people do not seem to be found. The reason is that prudence is concerned with particulars as well as universals, and particulars become known from experience, but a young person lacks experience, since some length of time is needed to produce it. ~ Aristotle,
390:Duty and prudence alike command, first, that the germ-centres of hatred and revenge should be constantly and vigilantly surveyed and treated in good time, and, secondly, that an adequate organisation should be set up to make sure that the pestilence can be controlled at its earliest beginnings before it spreads and rages throughout the entire earth. ~ Winston S Churchill,
391:Invulnerable to time, dedicated to the messianic happiness of thinking for us, knowing that we knew that he would not take any decision for us that did not have our measure, for he had not survived everything because of his inconceivable courage or his infinite prudence but because he was the only one among us who knew the real size of our destiny. ~ Gabriel Garcia Marquez,
392:[the virtues] cannot exist without Prudence. A proof of this is that everyone, even at the present day, in defining Virtue, after saying what disposition it is [i.e. moral virtue] and specifying the things with which it is concerned, adds that it is a disposition determined by the right principle; and the right principle is the principle determined by Prudence. ~ Aristotle,
393:A few major opportunities clearly recognizable as such, will usually come to one who continuously searches and waits, with a curious mind, loving diagnosis involving multiple variables. And then all that is required is a willingness to bet heavily when the odds are extremely favorable, using resources available as a result of prudence and patience in the past."5 ~ Janet Lowe,
394:The one prudence in life is concentration; the one evil is dissipation: and it makes no difference whether our dissipations are coarse or fine; property and its cares, friends and a social habit, or politics, or music, or feasting. Everything is good which takes away one plaything and delusion more, and drives us home to add one stroke of faithful work. ~ Ralph Waldo Emerson,
395:Like a young heir, come a little prematurely to a large inheritance, we shall wanton and run riot until we have brought our reputation to the brink of ruin, and then, like him, shall have to labor with the current of opinion, when COMPELLED perhaps, to do what prudence and common policy pointed out, as plain as any problem in Euclid, in the first instance. ~ George Washington,
396:A few major opportunities, clearly recognizable as such, will usually come to one who continuously searches and waits, with a curious mind loving diagnosis involving multiple variables. And then all that is required is a willingness to bet heavily when the odds are extremely favorable, using resources available as a result of prudence and patience in the past. ~ Taylor Pearson,
397:Beavers build houses; but they build them in nowise differently, or better now, than they did, five thousand years ago. Ants, and honey-bees, provide food for winter; but just in the same way they did, when Solomon referred the sluggard to them as patterns of prudence. Man is not the only animal who labors; but he is the only one who improves his workmanship. ~ Abraham Lincoln,
398:A few major opportunities, clearly recognizable as such, will usually come to one who continuously searches and waits, with a curious mind, loving diagnosis involving multiple variables. And then all that is required is a willingness to bet heavily when the odds are extremely favorable, using resources available as a result of prudence and patience in the past. ~ Charlie Munger,
399:And government (to define it de facto, or according to modern prudence) is an art whereby some man, or some few men, subject a city or a nation, and rule it according to his or their private interest; which, because the laws in such cases are made according to the interest of a man, or of some few families, may be said to be the empire of men, and not of laws. ~ James Harrington,
400:You're mistaken; men of sense often learn much from their enemies. Prudence is the best safeguard. This principle cannot be learnt from a friend: but an enemy extorts it immediately. It is from their foes and not their friends, that cities learn the lesson of building high walls and ships of war. And this lesson saves their children, their homes, and their properties. ~ Aristophanes,
401:Satan is the spirit of caution, prudence, and when perverted, negation. At his door are laid the sins of omission. Few realize that man is responsible for the things he has not done. That is part of the law. It is just as wrong not to do the right things as it is to do the wrong thing. Satan inhibits, he draws back, he holds aloof. ~ Manly P Hall, Magic: A Treatise on Esoteric Ethics,
402:I wonder if he kissed her, Jane thought. She was surprised to hear that they had had what seemed to be quite an intelligent conversation, for she had never found Fabian very much good in that line. She had a theory that this was why he tended to make love to women—because he couldn’t really think of much to say to them—but she could hardly reveal her thought to Prudence. ~ Barbara Pym,
403:the first and foremost step towards a victorious landing was to upset the equilibrium of the Turk so that he should be unable to concentrate either his mind or his men to meet our main attacks…. Prudence here is entirely out of place. There will be and can be no reconnaissances, no half measures, no tentatives. At a given moment we must stake everything on the one hazard. ~ Martin Gilbert,
404:Does what's happened keep you from acting with justice, generosity, self-control, sanity, prudence, honesty, humility, straightforward ness, and all other qualities that allow a person's nature to fulfill itself? So remember this principle when something threatens to cause you pain: the thing itself was no misfortune at all; to endure it and prevail is great good fortune. ~ Marcus Aurelius,
405:I’m not interested in the insurance industry. I’m tired of being a skeptic, I’m irritated by spiritual prudence and I feel bored and parched by empirical debate. I don’t want to hear it anymore. I couldn’t care less about evidence and proof and assurances. I just want God. I want God inside me. I want God to play in my bloodstream the way sunlight amuses itself on water. ~ Elizabeth Gilbert,
406:Prudence does not mean failing to accept responsibilities and postponing decisions; it means being committed to making joint decisions after pondering responsibly the road to be taken, decisions aimed at strengthening that covenant between human beings and the environment, which should mirror the creative love of God, from whom we came and towards whom we are journeying. ~ Pope Benedict XVI,
407:The world is filled with the proverbs and acts and winkings of a base prudence, which is a devotion to matter, as if we possessedno other faculties than the palate, the nose, the touch, the eye and ear; a prudence which adores the Rule of Three, which never subscribes, which never gives, which seldom lends, and asks but one question of any project,--Will it bake bread? ~ Ralph Waldo Emerson,
408:Nothing more enhances authority than silence. It is the crowning virtue of the strong, the refuge of the weak, the modesty of the proud, the pride of the humble, the prudence of the wise, and the sense of fools. To speak is to . . . dissipate one's strength; whereas what action demands is concentration. Silence is a necessary preliminary to the ordering of one's thoughts. ~ Charles de Gaulle,
409:The great division in modern politics, argued Russell Kirk in The Politics of Prudence, “is not between totalitarians on the one hand and liberals (or libertarians) on the other; instead, it lies between all those who believe in a transcendent moral order, on the one side, and on the other side all those who mistake our ephemeral existence as individuals for the be-all and end-all. ~ Anonymous,
410:When urged to adhere to the international system’s “rules of the game” and “responsibilities,” the visceral reaction of many Chinese—including senior leaders—has been profoundly affected by the awareness that China has not participated in making the rules of the system. They are asked—and, as a matter of prudence, have agreed—to adhere to rules they had had no part in making. ~ Henry Kissinger,
411:How eloquent could Anne Elliot have been, -how eloquent, at least, were her wishes on the side of early warm attachment, and a cheerful confidence in futurity, against that over-anxious caution which seems to insult exertion and distrust Providence! - She had been forced into prudence in her youth, she learned romance as she grew older: the natural sequel of an unnatural beginning. ~ Jane Austen,
412:How eloquent could Anne Elliot have been, - how eloquent, at least, were her wishes on the side of early warm attachment, and a cheerful confidence in futurity, against that over-anxious caution which seems to insult exertion and distrust Providence! - She had been forced into prudence in her youth, she learned romance as she grew older - the natural sequel of an unnatural beginning. ~ Jane Austen,
413:Souls were the same. They, too, had useless baggage that impeded their proper performance, these annoying, holier-than-thou bits dangling like an appendix waiting for infection. Faith and hope and love...prudence, temperance, justice, and fortitude...all this useless clutter just packed too much damn morality into the heart, getting in the way of the soul's innate desire for malignancy. ~ J R Ward,
414:If it be taught that all who are born have a right to support on the land, whatever be their number, and that there is no occasion to exercise any prudence in the affair of marriage so as to check this number, the temptations, according to all the known principles of human nature, will inevitably be yielded to, and more and more will gradually become dependent on parish assistance. ~ Thomas Malthus,
415:On a fading summer evening, late in the last hours of his old life, Peter Jaxon-son of Demetrius and Prudence Jaxon, First Family; descendent of Terrence Jaxon, signatory of the One Law; great-great-nephew of the one known as Auntie, Last of the First; Peter of Souls, the Man of Days and the One Who Stood-took his position on the catwalk above Main Gate, waiting to kill his brother. ~ Justin Cronin,
416:On a fading summer evening, late in the last hours of his old life, Peter Jaxon—son of Demetrius and Prudence Jaxon, First Family; descendent of Terrence Jaxon, signatory of the One Law; great-great-nephew of the one known as Auntie, Last of the First; Peter of Souls, the Man of Days and the One Who Stood—took his position on the catwalk above Main Gate, waiting to kill his brother. ~ Justin Cronin,
417:One word is too often profaned For me to profane it, One feeling too falsely disdain'd For thee to disdain it. One hope too like dispair For prudence to smother, I can give not what men call love: But wilt thou accept not The worship the heart lifts above And heaven rejects not: The desire of the moth for the star, The devotion of something afar From the sphere of our sorrow? ~ Percy Bysshe Shelley,
418:A small number of temples was protected by the fears, the venality, the taste, or the prudence of the civil and ecclesiastical governors. The temple of the Celestial Venus at Carthage, whose sacred precincts formed a circumference of two miles, was judiciously converted into a Christian church; and a similar consecration has preserved inviolate the majestic dome of the Pantheon at Rome. ~ Edward Gibbon,
419:Stage charm guarantees in advance an actor's hold on the audience, it helps him to carry over to large numbers of people his creative purposes. It enhances his roles and his art. Yet it is of utmost importance that he use this precious gift with prudence, wisdom, and modesty. It is a great shame when he does not realize this and goes on to exploit, to play on his ability to charm. ~ Constantin Stanislavski,
420:The majority of persons choose their wives with as little prudence as they eat. They see a troll with nothing else to recommend her but a pair of thighs and choice hunkers, and so smart to void their seed that they marry her at once. They imagine they can live in marvelous contentment with handsome feet and ambrosial buttocks. Most men are accredited fools shortly after they leave the womb. ~ Edward Dahlberg,
421:The Calormens have dark faces and long beards. They wear flowing robes and orange-colored turbans, and they are a wise, wealthy, courteous, cruel and ancient people. They bowed most politely to Caspian and paid him long compliments all about the fountains of prosperity irrigating the gardens of prudence and virtue --and things like that-- but of course what they wanted was the money they had paid. ~ C S Lewis,
422:Christians, indeed, have a special obligation not to forget how great and how inextinguishable the human proclivity for violence is, or how many victims it has claimed, for they worship a God who does not merely take the part of those victims, but who was himself one of them, murdered by the combined authority and moral prudence of the political, religious, and legal powers of human society. ~ David Bentley Hart,
423:These principles with due regard to time and place, must, in accordance with Christian prudence, be applied to all schools, particularly in the most delicate and decisive period of formation, that, namely, of adolescence; and in gymnastic exercises and deportment special care must be had of Christian modesty in young women and girls which is so gravely impaired by any kind of exhibition in public. ~ Pope Pius XI,
424:Nevertheless, he must be cautious in believing and acting, and must not inspire fear of his own accord, and must proceed in a temperate manner with prudence and humanity, so that too much confidence does not render him incautious, and too much diffidence does not render him intolerant. From this arises the question whether it is better to be loved more than feared, or feared more than loved. ~ Niccolo Machiavelli,
425:This means that you yourself are largely the agent of anything bad that happens to you. With more prudence, wiser policies, and greater vision, you could have avoided the danger. So when something goes wrong, look deep into yourself—not in an emotional way, to blame yourself or indulge your feelings of guilt, but to make sure that you start your next campaign with a firmer step and greater vision. ~ Robert Greene,
426:Place three individuals in a situation wherein the interest of each depends on the voice of the others, and give to two of them an interest opposed to the rights of the third. Will the latter be secure? The prudence of every man would shun the danger. The rules & forms of justice suppose & guard against it. Will two thousand in a like situation be less likely to encroach on the rights of one thousand? ~ James Madison,
427:But without going to such extremes
prudence may easily involve the loss of some of the best things in life. The worshipper of Dionysus reacts against prudence. In intoxication, physical or spiritual, he recovers an intensity of feeling which prudence had destroyed; he finds the world full of delight and beauty, and his imagination is suddenly liberated from the prison of every-day preoccupations ~ Bertrand Russell,
428:Nothing universal can be rationally affirmed on any moral or any political subject. Pure metaphysical abstraction does not belong to these matters. The lines of morality are not like the ideal lines of mathematics. They are broad and deep as well as long. They admit of exceptions; they demand modifications. These exceptions and modifications are not made by the process of logic, but by the rules of prudence. ~ Edmund Burke,
429:But the severe rules of discipline which the prudence of the bishops had instituted were relaxed by the same prudence in favour of an Imperial proselyte, whom it was so important to allure, by every gentle condescension, into the pale of the church; and Constantine was permitted, at least by a tacit dispensation, to enjoy most of the privileges, before he had contracted any of the obligations, of a Christian. ~ Edward Gibbon,
430:If suicide be supposed a crime, it is only cowardice can impel us to it. If it be no crime, both prudence and courage should engage us to rid ourselves at once of existence when it becomes a burden. It is the only way that we can then be useful to society, by setting an example which, if imitated, would preserve every one his chance for happiness in life, and would effectually free him from all danger or misery. ~ David Hume,
431:Webster never goes behind government, and so cannot speak with authority about it. His words are wisdom to those legislators who contemplate no essential reform in the existing government; but for thinkers, and those who legislate for all time, he never once glances at the subject.... Comparatively, he is always strong, original, and, above all, practical. Still, his quality is not wisdom, but prudence. ~ Henry David Thoreau,
432:As a moral matter, individuals must be free to make their own decisions and to succeed or fail according to their own choices. As a practical matter, as Frum points out, when we shield people from the consequences of their actions, we get a society characterized not by thrift, sobriety, diligence, self-reliance, and prudence but by profligacy, intemperance, indolence, dependency, and indifference to consequences. ~ David Boaz,
433:Such is the condition of life that something is always wanting to happiness. In youth we have warm hopes, which are soon blasted by rashness and negligence, and great designs which are defeated by inexperience. In age, we have knowledge and prudence, without spirit to exert, or motives to prompt them; we are able to plan schemes, and regulate measures, but have not time remaining to bring them to completion. ~ Lyndon B Johnson,
434:Asleep by the Smiths Vapour Trail by Ride Scarborough Fair by Simon & Garfunkel A Whiter Shade of Pale by Procol Harum Dear Prudence by the Beatles Gypsy by Suzanne Vega Nights in White Satin by the Moody Blues Daydream by Smashing Pumpkins Dusk by Genesis (before Phil Collins was even in the band!) MLK by U2 Blackbird by the Beatles Landslide by Fleetwood Mac Asleep by the Smiths (again!) -Charlie's mixtape ~ Stephen Chbosky,
435:L’homme que j’aime, dont l’amour se heurte parfois à mes absences, s’est inquiété, il y a quelque temps, de me voir entreprendre ce travail. C’est ainsi en tout cas que j’ai interprété sa question, posée avec une certaine prudence : avais-je besoin d’écrire ça ? Ce à quoi, sans hésitation, j’ai répondu que non. J’avais besoin d’écrire et ne pouvais écrire rien d’autre, rien d’autre que ça. La nuance est de taille ! ~ Delphine de Vigan,
436:Spare me. You don’t kiss period. But look at you. My, my, my. Aside from your bashed up face, you’re glowing. I haven’t seen you look happy in years.” Taddy studied her from top to bottom. “He slammed your pussy, didn’t he?” Taddy gunned for an answer. “The longtime Miss Prudence of Prudeville, my frigid friend, the “Big Apple
Starved for Sex” got her McIntosh plucked. Or should I say fucked and made into apple sauce. ~ Avery Aster,
437:I think what was special about 'Music by Prudence' was the classic story of the title subject's life path - from being an outcast in her society because she was disabled, to someone who picked herself from that despair and elevated herself within that community, and now that society accepting her as much as they formerly rejected her. People identified with that journey, overcoming an obstacle, but still triumphing. ~ Roger Ross Williams,
438:One word is too often profaned
For me to profane it,
One feeling too falsely disdain'd
For thee to disdain it.
One hope too like dispair
For prudence to smother,

I can give not what men call love:
But wilt thou accept not
The worship the heart lifts above
And heaven rejects not:
The desire of the moth for the star,
The devotion of something afar
From the sphere of our sorrow? ~ Percy Bysshe Shelley,
439:The emperor of the East was no longer guided by the wisdom and authority of his elder brother, whose death happened towards the end of the preceding year: and, as the distressful situation of the Goths required an instant and peremptory decision, he was deprived of the favourite resource of feeble and timid minds; who consider the use of dilatory and ambiguous measures as the most admirable efforts of consummate prudence. ~ Edward Gibbon,
440:But without going to such extremes
prudence may easily involve the loss of some of the best things
in life. The worshipper of Dionysus reacts against prudence. In
intoxication, physical or spiritual, he recovers an intensity of
feeling which prudence had destroyed; he finds the world full
of delight and beauty, and his imagination is suddenly liberated
from the prison of every-day preoccupations. ~ Bertrand Russell,
441:To make a government requires no great prudence. Settle the seat of power; teach obedience: and the work is done. To give freedom is still more easy. It is not necessary to guide; it only requires to let go the rein. But to form a free government; that is, to temper together these opposite elements of liberty and restraint in one consistent work, requires much thought, deep reflection, a sagacious, powerful, and combining mind. ~ Edmund Burke,
442:A woman is sometimes fugitive, irrational, indeterminable, illogical and contradictory. A great deal of forbearance ought to be shown her, and a good deal of prudence exercised with regard to her, for she may bring about innumerable evils without knowing it. Capable of all kinds of devotion, and of all kinds of treason, monster incomprehensible, raised to the second power, she is at once the delight and the terror of man. ~ Henri Frederic Amiel,
443:The king takes a deep ragged breath. He's been shouting. Now – and it's a narrow thing – he decides to laugh. ‘You advocate prudence. Prudence is a virtue. But there are other virtues that belong to princes.’
‘Fortitude.’
‘Yes. Cost that out.’
‘It doesn't mean courage in battle.’
‘Do you read me a lesson?’
‘It means fixity of purpose. It means endurance. It means having the strength to live with what constrains you. ~ Hilary Mantel,
444:The Spaniards are perfectly right to govern these barbarians of the New World and adjacent islands; they are in prudence, ingenuity, virtue, and humanity as inferior to the Spaniards as children are to adults and women are to men, there being as much difference between them as that between wild and cruel and very merciful persons, the prodigiously intemperate and the continent and tempered, and I daresay from apes to men ~ Juan Gines de Sepulveda,
445:Adversity exasperates fools, dejects cowards, draws out the faculties of the wise and industrious, puts the modest to the necessity of trying their skill, awes the opulent, and makes the idle industrious. Neither do uninterrupted success and prosperity qualify men for usefulness and happiness. The storms of adversity, like those of the ocean, rouse the faculties, and excite the invention, prudence, skill and fortitude of the voyager. ~ Orison Swett Marden,
446:Even in the era of AIDS, sex raises no unique moral issues at all. Decisions about sex may involve considerations about honesty, concern for others, prudence, and so on, but there is nothing special about sex in this respect, for the same could be said of decisions about driving a car. (In fact, the moral issues raised by driving a car, both from an environmental and from a safety point of view, are much more serious than those raised by sex.) ~ Peter Singer,
447:few months later, psychiatrist Prudence L. Gourguechon, a former president of the American Psychoanalytic Association, proposed judging Trump’s fitness for office using the United States Army Field Manual on developing leaders. She distilled from its 188 pages five crucial qualities needed to lead: - Trust - Discipline and self-control - Judgment and critical thinking - Self-awareness - Empathy Not one of these is part of Trump’s nature. ~ David Cay Johnston,
448:The British tended to base their refusal to intervene in famines with adequate governmental measures on a combination of three sets of considerations: free trade principles (do not interfere with market forces), Malthusian doctrine (growth in population beyond the ability of the land to sustain it would inevitably lead to deaths, thereby restoring the ‘correct’ level of population) and financial prudence (don’t spend money we haven’t budgeted for). ~ Shashi Tharoor,
449:The morning of the elopement, a letter had been delivered to Ramsay House, addressed to Beatrix. It was from Prudence. The letter was blotched and angrily scrawled, filled with accusations and dire predictions, and more than a few misspellings. Troubled and guilt-ridden, Beatrix had shown it to Christopher.
His mouth twisted as he tore it in half and gave it back to Beatrix. “Well,” he said conversationally, “she’s finally written a letter to someone. ~ Lisa Kleypas,
450:Ws 8:7 And if a man love justice: her labours have great virtues: for she teacheth temperance, and prudence, and justice, and fortitude, which are such things as men can have nothing more profitable in life. Ws 8:8 And if a man desire much knowledge: she knoweth things past, and judgeth of things to come: she knoweth the subtilties of speeches, and the solutions of arguments: she knoweth signs and wonders before they be done, and the events of times and ages. ~ Various,
451:There is no talent so useful toward rising in the world, or which puts men more out of the reach of fortune, than that quality generally possessed by the dullest sort of men, and in common speech called discretion; a species of lower prudence, by the assistance of which, people of the meanest intellectuals, without any other qualification, pass through the world in great tranquillity, and with universal good treatment, neither giving nor taking offence. ~ Jonathan Swift,
452:Asleep by the Smiths
Vapour Trail by Ride
Scarborough Fair by Simon & Garfunkel
A Whiter Shade of Pale by Procol Harum
Dear Prudence by the Beatles
Gypsy by Suzanne Vega
Nights in White Satin by the Moody Blues
Daydream by Smashing Pumpkins
Dusk by Genesis (before Phil Collins was even in the band!)
MLK by U2
Blackbird by the Beatles
Landslide by Fleetwood Mac
Asleep by the Smiths (again!)

-Charlie's mixtape ~ Stephen Chbosky,
453:Some read for style, and some for argument: one has little care about the sentiment, he observes only how it is expressed; another regards not the conclusion, but is diligent to mark how it is inferred; they read for other purposes than the attainment of practical knowledge; and are no more likely to grow wise by an examination of a treatise of moral prudence, than an architect to inflame his devotion by considering attentively the proportions of a temple. ~ Samuel Johnson,
454:and social manners. All these (in their way) are good things, too; and without them, liberty is not a benefit whilst it lasts, and is not likely to continue long. The effect of liberty to individuals is, that they may do what they please: we ought to see what it will please them to do, before we risk congratulations, which may be soon turned into complaints. Prudence would dictate this in the case of separate, insulated, private men. But liberty, when men act ~ Edmund Burke,
455:If a man of good natural disposition acquires Intelligence [as a whole], then he excels in conduct, and the disposition which previously only resembled Virtue, will now be Virtue in the true sense. Hence just as with the faculty of forming opinions [the calculative faculty] there are two qualities, Cleverness and Prudence, so also in the moral part of the soul there are two qualities, natural virtue and true Virtue; and true Virtue cannot exist without Prudence. ~ Aristotle,
456:But, you may ask, if the two departments [i.e., federal and state] should claim each the same subject of power, where is the common umpire to decide ultimately between them? In cases of little importance or urgency, the prudence of both parties will keep them aloof from the questionable ground; but if it can neither be avoided nor compromised, a convention of the States must be called to ascribe the doubtful power to that department which they may think best. ~ Thomas Jefferson,
457:It is when physicians are bogged down by their incomplete technologies, by the innumerable things they are obliged to do in medicine when they lack a clear understanding of disease mechanisms, that the deficiencies of the health-care system are most conspicuous. If I were a policy-maker, interested in saving money for health care over the long haul, I would regard it as an act of high prudence to give high priority to a lot more basic research in biologic science. ~ Lewis Thomas,
458:To seek the greatest good is to live well, and to live well is nothing other than to love God with the whole heart, the whole soul, and the whole mind: It is therefore obvious that this love must be kept whole and uncorrupt, that is temperance; it should not be overcome with difficulties, that is fortitude, it must not be subservient to anything else, that is justice; it must discriminate among things so as not to be deceived by falsity or fraud, that is prudence. ~ Saint Augustine,
459:It is by far the safer course to lay [considerations of the future] altogether aside; and to confine our attention wholly to the nature and extent of the powers as they are delineated in the constitution. Everything beyond this, must be left to the prudence and firmness of the people; who, as they will hold the scales in their own hands, it is to be hoped, will always take care to preserve the constitutional equilibrium between the General and State governments. ~ Alexander Hamilton,
460:My mother took too much, a great deal too much, care of me; she over-educated, over-instructed, over-dosed me with premature lessons of prudence: she was so afraid that I should ever do a foolish thing, or not say a wise one, that she prompted my every word, and guided my every action. So I grew up, seeing with her eyes, hearing with her ears, and judging with her understanding, till, at length, it was found out that I had not eyes, ears or understanding of my own. ~ Maria Edgeworth,
461:Your wickedness makes you as it were heavy as lead, and to tend downwards with great weight and pressure towards hell; and if God should let you go, you would immediately sink and swiftly descend and plunge into the bottomless gulf, and your healthy constitution, and your own care and prudence, and best contrivance, and all your righteousness, would have no more influence to uphold you and keep you out of hell than a spider’s web would have to stop a falling rock. ~ Jonathan Edwards,
462:Prudence is not only the first in rank of the virtues political and moral, but she is the director, the regulator, the standard of them all. Metaphysics cannot live without definition; but prudence is cautious how she defines. Our courts cannot be more fearful in suffering fictitious cases to be brought before them for eliciting their determination on a point of law, than prudent moralists are in putting extreme and hazardous cases of conscience upon emergencies not existing. ~ Edmund Burke,
463:To seek the greatest good is to live well, and to live well is nothing other than to love God with the whole heart, the whole soul, and the whole mind: It is therefore obvious that this love must be kept whole and uncorrupt, that is temperance; it should not be overcome with difficulties, that is fortitude, it must not be subservient to anything else, that is justice; it must discriminate among things so as not to be deceived by falsity or fraud, that is prudence. ~ Saint Augustine of Hippo,
464:For Smith, prudence covers everything in your personal bearing, the “wise and judicious care” of your health, your money, and your reputation. So the modern prudent man doesn’t smoke. He’s physically active and keeps his weight under control. He works hard and avoids debt. He stays away from get-rich-quick schemes. I would suggest that he prefers indexed mutual funds to managed funds and stock picking. In short, he foregoes the potential of a large upside to avoid the downside. But ~ Russ Roberts,
465:He blushed to see other Frenchmen overcome with joy whenever they met a compatriot abroad. The would fall on each other, cluster in a raucous group, and pass whole evenings complaining about the barbarity of the locals. These were the few who actually noticed that locals did things differently. Others managed to travel so ‘covered and wrapped in a taciturn and incommunicative prudence, defending themselves from the contagion of an unknown atmosphere’ that they noticed nothing at all. ~ Sarah Bakewell,
466:Miss Birkinshaw was like an old ivory carving, Prudence thought, ageless, immaculate, with lace at her throat. She had been the same to many generations who had studied English Literature under her tuition. Had she ever loved? Impossible to believe she had not, there must surely have been some rather splendid tragic romance a long time ago - he had been killed or dead of typhoid fever, or she, a new woman enthusiastic for learning, had rejected him in favour of Donne, Marvell and Carew. ~ Barbara Pym,
467:When I hear middle-class people complain about the poor buying luxuries for their kids when they don’t even have enough for groceries, I remember the lavish Christmases my mother gave us, even at the risk of breaking up the family. Prudence is a bourgeois virtue, because the rich have something worth saving. The poor splurge because they need desperately to make a colorful splash across the drab fabric of their lives. The hungry don’t dream of brown rice and vegetables; they dream of cake. ~ Trevanian,
468:So if the ultimate felicity of man does not consist in external things which are called the goods of fortune, nor in the goods of the body, nor in the goods of the soul according to its sensitive part, nor as regards the intellective part according to the activity of the moral virtues, nor according to the intellectual virtues that are concerned with action, that is art and prudence – we are left with the conclusion that the ultimate felicity of man lies the contemplation of truth. ~ Saint Thomas Aquinas,
469:Prudence asked further, “Do you not still carry some of the baggage from the place you escaped?” “Yes, but against my will. I still have within me some of the carnal thoughts that all my countrymen, as well as myself, were delighted with. Now all those things cause me to grieve. If I could master my own heart, I would choose never to think of those things again, but when I try only to think about those things that are best, those things that are the worst creep back into my mind and behavior.”83 ~ John Bunyan,
470:Invention is an Heroic thing, and plac'd above the reach of a low, and vulgar Genius. It requires an active, a bold, a nimble, a restless mind: a thousand difficulties must be contemn'd with which a mean heart would be broken: many attempts must be made to no purpose: much Treasure must sometimes be scatter'd without any return: much violence, and vigour of thoughts must attend it: some irregularities, and excesses must be granted it, that would hardly be pardon'd by the severe Rules of Prudence. ~ Thomas Sprat,
471:The late John Jacob Astor, a personage little given to poetic enthusiasm, had no hesitation in pronouncing my first grand point to be prudence; my next, method. I do not speak it in vanity, but simply record the fact, that I was not unemployed in my profession by the late John Jacob Astor; a name which, I admit, I love to repeat, for it hath a rounded and orbicular sound to it, and rings like unto bullion. I will freely add, that I was not insensible to the late John Jacob Astor's good opinion. ~ Herman Melville,
472:When the mariner has been tossed for many days in thick weather, and on an unknown sea, he naturally avails himself of the first pause in the storm, the earliest glance of the sun, to take his latitude, and ascertain how far the elements have driven him from his true course,” Senator Daniel Webster said in 1830. “Let us imitate this prudence, and before we float farther on the waves of this debate, refer to the point from which we departed, that we may at least be able to conjecture where we now are. ~ Jon Meacham,
473:The conscious utterance of thought, by speech or action, to any end, is Art. From the first imitative babble of a child to the despotism of eloquence; from his first pile of toys or chip bridge to the masonry of Minor Rock Lighthouse or the Pacific Railroad; from the tattooing of the Owhyhees to the Vatican Gallery; from the simplest expedient of private prudence to the American Constitution; from its first to its last works, Art is the spirit's voluntary use and combination of things to serve its end. ~ Ralph Waldo Emerson,
474:La « subjectivité » sentimentale, quand elle déprécie ce qui lui est contraire, se trahit moins par la colère que par la haine : par une avidité d’arguments quelconques, puis par un zèle systématique pour l’accusation, et surtout aussi par un recours aux hypothèses psychologiques péjoratives. La justice, en revanche, est désintéressée par définition : elle se contente de certitudes indispensables; elle dédaigne les conjectures; la vérité, qui est sa racine, l’oblige à la sobriété et à une généreuse prudence. ~ Frithjof Schuon,
475:Indeed, there is something in the very form of reading—the shape of the action itself—that tends toward virtue. The attentiveness necessary for deep reading (the kind of reading we practice in reading literary works as opposed to skimming news stories or reading instructions) requires patience. The skills of interpretation and evaluation require prudence. Even the simple decision to set aside time to read in a world rife with so many other choices competing for our attention requires a kind of temperance. ~ Karen Swallow Prior,
476:... her gaze was focused on Mrs. Lundy, who stood nearby with a tray of oil, salt and wine. They would be used to anoint the chosen log before it was unhitched and the farmhands carried it into the manor. While coal was used to heat the rest of the Park, the large hearth in the grand hall entrance had been built for this express purpose. Mrs. Beeswanger said that sentiment and prudence insisted on a place suitable for the luck-bearing Yule log. An instrument that consumed mistakes and bad choices could not be overlooked. ~ Cindy Anstey,
477:Education must have two foundations—morality as a support for virtue, prudence as a defence for self against the vices of others. By letting the balance incline to the side of morality, you only make dupes or martyrs; by letting it incline to the other, you make calculating egoists. The one great social principle is to be just both to yourself and to others. If you must love your neighbour as yourself, it is at least as fair to love yourself as your neighbour. ~ Nicolas Chamfort, The Cynics Breviary, W. Hutchison, trans. (1902), pp. 20-21,
478:I am sure you know that a woman of good character, modesty, and prudence would not make her wish to marry you very obvious. She will not be hovering around you, trying to force your attention to her every moment." She spoke carefully, hoping he would see the contrast in her description between Lady Magdalen and Lady Fronicka. "She would not try to make you look unfavorably upon another woman to make herself look good. She might seem quiet and reserved, but that is only her Christian meekness and sobriety shining through. ~ Melanie Dickerson,
479:The civilized man is distinguished from the savage mainly by prudence, or, to use a slightly wider term, forethought. He is willing to endure present pains for the sake of future pleasures, even if the future pleasures are rather distant … True forethought only arises when a man does something towards which no impulse urges him, because his reason tells him that he will profit by it at some future date … the individual, having acquired the habit of viewing his life as a whole, increasingly sacrifices his present to his future. ~ Stephen Fry,
480:The great end of prudence is to give cheerfulness to those hours which splendour cannot gild, and acclamation cannot exhilarate; those soft intervals of unbended amusement, in which a man shrinks to his natural dimensions, and throws aside the ornaments or disguises which he feels in privacy to be useless incumbrances, and to lose all effect when they become familiar. To be happy at home is the ultimate result of all ambition, the end to which every enterprise and labour tends, and of which every desire prompts the prosecution. ~ Samuel Johnson,
481:No matter how much the original Rule of St. Francis has changed, I think his spirit and his inspiration are still the fundamental thing in Franciscan life. And it is an inspiration rooted in joy, because it is guided by the prudence and wisdom which are revealed only to the little ones - the glad wisdom of those who have had the grace and the madness to throw away everything in one uncompromising rush, and to walk around barefooted in the simple confidence that if they get into trouble, God will come and get them out of it again. ~ Thomas Merton,
482:One reason inflation is so destructive is because some people benefit greatly while other people suffer; society is divided into winners and losers. The winners regard the good things that happen to them as the natural result of their own foresight, prudence, and initiative. They regard the bad things, the rise in the prices of the things they buy, as produced by forces outside their control. Almost everyone will say that he is against inflation; what he generally means is that he is against the bad things that have happened to him. ~ Milton Friedman,
483:In Spain in the meantime, Aristotelian scholar Juan Gines de Sepulveda was putting the impolitic moralizing of Las Casas into proper perspective for posterity: "Compare then the blessings enjoyed by Spaniards of prudence, genius, magnanimity, temperance, humanity, and religion with those of the little men [the Indians] in whom you will scarcely find even vestiges of humanity. . . . How can we doubt that these people - so uncivilized, so barbaric, contaminated with so many impieties and obscenities - have been justly conquered?" ~ Juan Gines de Sepulveda,
484:Nothing universal can be rationally affirmed on any moral or political subject. Pure metaphysical abstraction does not belong to these matters. The lines of morality are not like ideal lines of mathematics. They are broad and deep as well as long. They admit of exceptions; they demand modifications. These exceptions and modifications are not made by the process of logic, but by the rules of prudence. Prudence is not only the first in rank of the virtues political and moral, but she is the director, the regulator, the standard of them all. ~ Edmund Burke,
485:Margot was utterly unable to control her fury. “I was so greatly offended with this fresh indignity, after so many of the kind formerly received, that I could not help yielding to resentment; and my grief and concern getting the upper hand of my prudence, I exhibited a great coolness and indifference towards my husband,” she admitted. “Le Guast and Madame de Sauves were successful in creating a like indifference on his part, which, coinciding with mine, separated us altogether, and we neither spoke to each other nor slept in the same bed. ~ Nancy Goldstone,
486:For here was the hole in Alma’s theory: she could not, for the life of her, understand the evolutionary advantages of altruism and self-sacrifice. If the natural world was indeed the sphere of amoral and constant struggle for survival that it appeared to be, and if outcompeting one’s rivals was the key to dominance, adaptation, and endurance—then what was one supposed to make, for instance, of someone like her sister Prudence? Whenever Alma mentioned her sister’s name, with respect to her theory of competitive alteration, her uncle groaned. ~ Elizabeth Gilbert,
487:I thought you liked Prudence."
"I do. Or at least... I'm trying to. Because of you." Audrey smiled wryly at Beatrix's expression. "I've resolved to be more like you, Bea."
"Like me? Oh, I wouldn't do that. Haven't you noticed how odd I am?"
Audrey's smile broadened into a grin, and for a moment she looked like the carefree young woman she had been before John's illness. "You accept people for what they are. I think you regard them as you do your creatures- you're patient, and you observe their habits and wants, and you don't judge them. ~ Lisa Kleypas,
488:As the founder of modern behaviorism, Skinner did not attempt to understand the processes occurring within the individual; he had the reserve and prudence to consider the mind a “black box.” Once, in one of our conversations about the nature of the universe, about space and time, Skinner said, “I don’t know how you can think like that. I wouldn’t even know how to begin to think about the nature of space and time.“ His humility revealed his epistemological wisdom. However, I also saw in the softness of his glance the helplessness that the topic occasioned. ~ Robert Lanza,
489:The Romans never allowed a trouble spot to remain simply to avoid going to war over it, because they knew that wars don't just go away, they are only postponed to someone else's advantage. Therefore, they made war with Philip and Antiochus in Greece, in order not to have to fight them in Italy... They never went by that saying which you constantly hear from the wiseacres of our day, that time heals all things. They trusted rather their own character and prudence— knowing perfectly well that time contains the seeds of all things, good as well as bad. ~ Niccol Machiavelli,
490:The Romans never allowed a trouble spot to remain simply to avoid going to war over it, because they knew that wars don't just go away, they are only postponed to someone else's advantage. Therefore, they made war with Philip and Antiochus in Greece, in order not to have to fight them in Italy... They never went by that saying which you constantly hear from the wiseacres of our day, that time heals all things. They trusted rather their own character and prudence- knowing perfectly well that time contains the seeds of all things, good as well as bad. ~ Niccolo Machiavelli,
491:Surrender Ii
THE wild wind wails in the poplar tree,
I sit here alone.
O heart of my heart, come hither to me!
Come to me straight over land and sea,
My soul--my own!
Not now--the clock's slow tick I hear,
And nothing more.
The year is dying, the leaves are sere,
No ghost of the beautiful young crowned year
Knocks at my door.
But one of these nights, a wild, late night,
I, waiting within,
Shall hear your hand on the latch--and spite
Of prudence and folly and wrong and right,
I shall let you in.
~ Edith Nesbit,
492:Faith is not to be imitated by a quack, nor simulated by a hypocrite; but where it is real, and can grasp a divine promise with firm grip, it is a great wonder-worker. How I wish that my reader would so believe in God as to lean upon him in all the concerns of this life! This would lead him into a new world, and bring to him such confirmatory evidence as to the truth of our holy faith that he would laugh skeptics to scorn. Child-like faith in God provides sincere hearts with a practical prudence, which I am inclined to call—sanctified common-sense. ~ Charles Haddon Spurgeon,
493:When everything was fine
And the notion of sin had vanished
And the earth was ready
In universal peace
To consume and rejoice
Without creeds and utopias,

I, for unknown reasons,
Surrounded by the books
Of prophets and theologians,
Of philosophers, poets,
Searched for an answer,
Scowling, grimacing,
Waking up at night, muttering at dawn.

What oppressed me so much
Was a bit shameful.
Talking of it aloud
Would show neither tact nor prudence.
It might even seem an outrage
Against the health of mankind. . . ~ Czes aw Mi osz,
494:that prudence is not science is manifest: prudence concerns the ultimate particular thing, as was said, for the action performed is of this kind. Indeed, prudence corresponds to intellect, for intellect is concerned with the defining boundaries,43 of which there is no rational account; and prudence is concerned with the ultimate particular thing, of which there is not a science but rather a perception, and a perception not of things peculiar to one of the senses, but a perception of the sort by which we perceive that the ultimate particular thing, in mathematics, is a triangle. ~ Aristotle,
495:That virtue took the form of courage—willingness to sacrifice life, fortune, and sacred honor in pursuit of defending the rights necessary to pursue virtue itself. That virtue took the form of temperance—no better founding document has ever been penned than the Constitution of the United States, the product of compromise. That virtue took the form of prudence—the practical wisdom of The Federalist Papers has not yet been surpassed in political thought. And that virtue took the form of justice—the rule of law, not of men, and the creation of a system where each receives his due. ~ Ben Shapiro,
496:Prudence: And what is it that makes you so desirous to go to Mount Zion? Christian: Why, there I hope to see Him alive that did hang dead on the cross; and there I hope to be rid of all those things that to this day are in me an annoyance to me: there they say there is no death, Isa. 25:8; Rev. 21:4; and there I shall dwell with such company as I like best. For, to tell you the truth, I love Him because I was by Him eased of my burden; and I am weary of my inward sickness. I would fain be where I shall die no more, and with the company that shall continually cry, Holy, holy, holy. ~ John Bunyan,
497:Yet, with all that, no one dared to interfere. Burke had exhausted all his eloquence in trying to induce the British Government to fight the revolutionary government of France, but Mr. Pitt, with characteristic prudence, did not feel that this country was fit yet to embark on another arduous and costly war. It was for Austria to take the initiative; Austria, whose fairest daughter was even now a dethroned queen, imprisoned and insulted by a howling mob; surely 'twas not—so argued Mr. Fox—for the whole of England to take up arms, because one set of Frenchmen chose to murder another. ~ Emmuska Orczy,
498:Prudence inquired, "And what is it that makes you desirous to go to Mount Zion?"
Christian replied, "Why, it is there that I hope to see alive my Savior who hung dead on the cross. It is there that I hope to be rid of all those things that to this day are an annoyance to me. They say that in that place there is no death, and I will dwell there with the company that I like best.' For, to tell you the truth, I love Him because He eased me of my burden. I am weary of my inward sickness. I desire to be where I will die no more, with a company that will continually cry, `Holy, holy, holy! ~ John Bunyan,
499:There is not a more important and fundamental principle in legislation, than that the ways and means ought always to face the public engagements; that our appropriations should ever go hand in hand with our promises. To say that the United States should be answerable for twenty-five millions of dollars without knowing whether the ways and means can be provided, and without knowing whether those who are to succeed us will think with us on the subject, would be rash and unjustifiable. Sir, in my opinion, it would be hazarding the public faith in a manner contrary to every idea of prudence. ~ James Madison,
500:I.
One word is too often profaned
For me to profane it,
One feeling too falsely disdained
For thee to disdain it;
One hope is too like despair
For prudence to smother,
And pity from thee more dear
Than that from another.

II.
I can give not what men call love,
But wilt thou accept not
The worship the heart lifts above
And the Heavens reject not,--
The desire of the moth for the star,
Of the night for the morrow,
The devotion to something afar
From the sphere of our sorrow?


  
~ Percy Bysshe Shelley, To-- One word is too often profaned
,
501:But as men grow more industrialised and regimented, the kind of delight that is common in children becomes impossible to adults because they are always thinking of the next thing and cannot let themselves be absorbed in the moment. This habit of thinking of the ‘next thing’ is more fatal to any kind of aesthetic excellence than any other habit of mind that can be imagined, and if art, in any important sense, is to survive it will not be by the foundation of solemn academies, but by recapturing the capacity for wholehearted joys and sorrows which prudence and foresight have all but destroyed. ~ Bertrand Russell,
502:Still, the last sad memory hovers round, and sometimes drifts across like floating mist, cutting off sunshine and chilling the remembrance of happier times. There have been joys too great to be described in words, and there have been griefs upon which I have not dared to dwell; and with these in mind I say: Climb if you will, but remember that courage and strength are nought without prudence, and that a momentary negligence may destroy the happiness of a lifetime. Do nothing in haste; look well to each step; and from the beginning think what may be the end. EDWARD WHYMPER,
SCRAMBLES AMONGST THE ALPS ~ Jon Krakauer,
503:Yes,' Montriveau went on in an unsteady voice, 'this Catholic faith to which you wish to convert me is a lie that men make for themselves; hope is a lie at the expense of the future; pride, a lie between us and our fellows; and pity, and prudence, and terror are cunning lies. And now my happiness is to be one more lying delusion; I am expected to delude myself, to be willing to give gold coin for silver to the end. If you can so easily dispense with my visits; if you confess me neither as your friend nor your love, you do not care for me! And I, poor fool that I am, tell myself this, and know it, and love you! ~ Honor de Balzac,
504:It had been a long time since a woman had held him. It felt so good that he couldn't make himself release her just yet. Her body cradled his with supple feminine strength. Those slim, gentle fingers continued to stroke the back of his neck. He had never seen such blue eyes, clear and dark like Bristol blue glass.
Christopher tried to remember the reasons why he shouldn't want her. He even tried to summon thoughts of Prudence, but it was impossible. He closed his eyes and felt her breath striking his chin. He felt her everywhere, with his entire body, her scent in his nose and throat, her warmth sinking into him. ~ Lisa Kleypas,
505:Howie brought her hand to his lips. “You stepped in front of me,” he said in wonder. “I didn’t need you to. I can handle Prudence Morgan.”
“But you didn’t.” She tapped his chest. “You stayed quiet for the longest time before responding.”
“Quiet is how I handle difficult people….”
“You don’t handle me that way.” Her voice came out sounding breathless.
Howie slipped his arms around her. “If it were up to me, this is how I’d handle you.”
Butterflies danced in her stomach. Not a fearful battering of wings, but a sparkling mating flight, making her heart soar into her throat. “Why isn’t it up to you? ~ Debra Holland,
506:Strike experienced a moment of pure clarity: he would never make it out of here, would never rise above his current position as Rodney’s lieutenant, because all the intelligence and prudence and vision came to nothing if it wasn’t tempered and supported by a certain blindness, an oblivious animal will that Rodney had, that he, Strike, did not have.
Rodney would survive all this not because of his guts or his brains, but because he understood that there was no real life out here on the street, no real lives other than his own, and that what really mattered was coming first in all things, in all ways and at all costs. ~ Richard Price,
507:Nothing universal can be rationally affirmed on any moral, or any political subject. Pure metaphysical abstraction does not belong to these matters. The lines of morality are not like the ideal lines of mathematics. They are broad and deep as well as long. They admit of exceptions; they demand modifications. These exceptions and modifications are not made by the process of logic, but by the rules of prudence. Prudence is not only the first in rank of the virtues political and moral, but she is the director, the regulator, the standard of them all. ­Metaphysics cannot live without ­definition; but prudence is cautious how she defines. ~ Edmund Burke,
508:It is certainly a vulgar error, that aversion in a woman may be conquered by perseverance. Indifference may, perhaps, sometimes yield to it; but the usual triumphs gained by perseverance in a lover are over caprice, prudence, affectation, and often an exorbitant degree of levity, which excites women not over-warm in their constitutions to indulge their vanity by prolonging the time of courtship, even when they are well enough pleased with the object, and resolve (if they ever resolve at all) to make him a very pitiful amends in the end. But a fixed dislike, as I am afraid this is, will rather gather strength than be conquered by time. ~ Henry Fielding,
509:If we truly knew all the answers in advance as to the meaning of life and the nature of God and the destiny of our souls, our belief in all that would not be a leap of faith and it would not a courageous act of humanity; it would just be... a prudent insurance policy. I'm not interested in the insurance industry. I am tired of being a skeptic, I'm irritated by spiritual prudence and I feel bored and parched by empirical debate. I don't want to hear it anymore. I couldn't care less about evidence and proof and assurances. I just want God. I want God inside me. I want God to play in my bloodstream the way light amuses itself on water. ~ Elizabeth Gilbert,
510:Before Keynes, most people agreed with Adam Smith when he said, ‘What is prudence in the conduct of every private family can scarce be folly in that of a great kingdom.’ And some people still do. David Cameron, the British prime minister, said in October 2011 that all Britons should try to pay off their credit card debts, without realizing that demand in the British economy would collapse if a sufficient number of people actually heeded his advice and reduced spending to pay off their debts. He simply did not understand that one person’s spending is another’s income – until he was forced by his advisors to withdraw the embarrassing remark. ~ Ha Joon Chang,
511:Every advantage appeared to be on the side of the white faction: the authority of established government; an army of an hundred and twenty thousand soldiers, against a sixth part of that number; and the presence and merit of the caliph Mervan, the fourteenth and last of the house of Ommiyah. Before his accession to the throne, he had deserved, by his Georgian warfare, the honourable epithet of the ass of Mesopotamia;27 and he might have been ranked among the greatest princes, had not, says Abulfeda, the eternal order decreed that moment for the ruin of his family: a decree against which all human prudence and fortitude must struggle in vain. ~ Edward Gibbon,
512:(...) his (Adam Smith's) theory of sympathy rejected self-love as the basic motive for behaviour. He also defined virtue as consisting of three elements: propriety, prudence and benevolence. By this he meant propriety or the appropriate control and directing of our affections; prudence or the judicious pursuit of our private interests; and benevolence or the exercise of only those affections that encourage the happiness of others. How poor Adam Smith got stuck with disciples like the market economists and the neo-conservatives is hard to imagine. He is in profound disagreement with their view of society.
(V - From Ideology Towards Equilibrium) ~ John Ralston Saul,
513:Prayer upon Beginning One’s Work or Study My good God, Father, and Savior, grant me aid by your Holy Spirit to now work fruitfully in my vocation, which is from you, all in order to love you and the people around me rather than for my own gain and glory. Give me wisdom, judgment and prudence, and freedom from my besetting sins. Bring me under the rule of true humility. Let me accept with patience whatever amount of fruitfulness or difficulty in my work that you give me this day. And in all I do, help me to rest always in my Lord Jesus Christ and in his grace alone for my salvation and life. Hear me, merciful Father, by our Lord Jesus Christ, Amen. ~ Timothy J Keller,
514:It is from this wide extension of design that so much instruction is derived. It is this which fills the plays of Shakespeare with practical axioms and domestick wisdom. It was said of Euripides, that every verse was a precept and it may be said of Shakespeare, that from his works may be collected a system of civil and oeconomical prudence. Yet his real power is not shown in the splendour of particular passages, but by the progress of his fable, and the tenour of his dialogue; and he that tries to recommend him by select quotations, will succeed like the pedant in Hierocles, who, when he offered his house to sale, carried a brick in his pocket as a specimen. ~ Samuel Johnson,
515:The Christian view of human nature is wise precisely because it is so very extreme: it sees humanity, at once, as an image of
the divine, fashioned for infinite love and imperishable glory, and as an almost inexhaustible wellspring of vindictiveness, cupidity, and brutality. Christians, indeed, have a special obligation not to forget how great and how inextinguishable the human proclivity for violence is, or how many victims it has claimed, for they worship a God who does not merely take the part of those victims, but who was himself one of them, murdered by the combined authority and moral prudence of the political, religious, and legal powers of human society. ~ David Bentley Hart,
516:Strange that men, from age to age, should consent to hold their lives at the breath of another, merely that each in his turn may have a power of acting the tyrant according to the law! Oh, God! give me poverty! Shower upon me all the imaginary hardships of human life! I will receive them with all thankfulness. Turn me a prey to the wild beasts of the desert, so I be never again the victim of man, dressed in the gore-dripping robes of authority! Suffer me at least to call life, the pursuits of life, my own! Let me hold it at the mercy of the elements, of the hunger of the beasts, or the revenge of barbarians, but not of the cold-blooded prudence of monopolists and kings! ~ William Godwin,
517:A light which lives on what the flames devour,
a grey landscape surrounding me with scorch,
a crucifixion by a single wound,
a sky and earth that darken by each hour,
a sob of blood whose red ribbon adorns
a lyre without a pulse, and oils the torch,
a tide which stuns and strands me on the reef,
a scorpion scrambling, stinging in my chest--
this is the wreath of love, this bed of thorns
is where I dream of you stealing my rest,
haunting these sunken ribs cargoed with grief.
I sought the peak of prudence, but I found
the hemlock-brimming valley of your heart,
and my own thirst for bitter truth and art.

- Stigmata of Love ~ Federico Garc a Lorca,
518:The attempt to manage conflicts through regulation has failed because it has spawned complex rules without achieving its underlying objective. Those who handle other people’s money, or advise on the management of other people’s money, are agents of those whose money it is. Financial intermediaries can act as custodians of other people’s money, or they can trade with their own money, but they must not do both at the same time. The effective application of principles of loyalty and prudence towards clients, and insistence that conflicts of interest be avoided, puts an end to the current business model of the investment bank, which relies on its multiplicity of activities to provide ‘the Edge’. ~ John Kay,
519:Suddenly, I get this giddy desire to shock these guys a little. I continue, “These baboons really are our relatives. In fact, this baboon is my cousin.” And with that I lean over and give Daniel a loud messy kiss on his big ol’ nose. I get more of a response than I bargained for. The Masai freak and suddenly, they are waving their spears real close to my face, like they mean it. One is yelling, “He is not your cousin, he is not your cousin! A baboon cannot even cook ugali!” (Ugali is the ubiquitous and repulsive maize meal that everyone eats here. I almost respond that I don’t really know how to cook the stuff either, but decide to show some prudence at last.) “He is not your cousin! ~ Robert M Sapolsky,
520:The more he saw, the more he doubted. He watched men narrowly, and saw how, beneath the surface, courage was often rashness; and prudence, cowardice; generosity, a clever piece of calculation; justice, a wrong; delicacy, pusillanimity; honesty, a modus vivendi; and by some strange dispensation of fate, he must see that those who at heart were really honest, scrupulous, just, generous, prudent or brave were held cheaply by their fellow-men.
‘What a cold-blooded jest!’ said he to himself. ‘It was not devised by a God.’
From that time forth he renounced a better world, and never uncovered himself when a Name was pronounced, and for him the carven saints in the churches became works of art ~ Honor de Balzac,
521:THE FIRST WORLD WAR was a tragic and unnecessary conflict. Unnecessary because the train of events that led to its outbreak might have been broken at any point during the five weeks of crisis that preceded the first clash of arms, had prudence or common goodwill found a voice; tragic because the consequences of the first clash ended the lives of ten million human beings, tortured the emotional lives of millions more, destroyed the benevolent and optimistic culture of the European continent and left, when the guns at last fell silent four years later, a legacy of political rancour and racial hatred so intense that no explanation of the causes of the Second World War can stand without reference to those roots. ~ John Keegan,
522:* Do you have any quotes that you live your life by or think of often? [Among others] “The future is already here—it’s just unevenly distributed.”—William Gibson “If we continue to develop our technology without wisdom or prudence, our servant may prove to be our executioner.”—Omar N. Bradley * What is the worst advice you see or hear given in your trade or area of expertise? “If you have nothing to hide, then you don’t have to worry about privacy, and that we must sacrifice our privacy in order to have security.” * Three people or sources you’ve learned from—or followed closely—in the last year? David Brooks, “The Moral Bucket List.” Nir Eyal, Hooked. Anything by Kevin Kelly, most recently The Inevitable. ~ Timothy Ferriss,
523:I love the unanswered question, the unresolved story, the unclimbed mountain, the tender shard of an incomplete dream. Most of the time. But is it mandatory for a writer to be ambiguous about everything? Isn't it true that there have been fearful episodes in human history when prudence and discretion would have just been euphemisms for pusillanimity? When caution was actually cowardice? When sophistication was disguised decadence? When circumspection was really a kind of espousal? Isn't it true, or at least theoretically possible, that there are times in the life of a people or a nation when the political climate demands that we—even the most sophisticated of us—overtly take sides? I think such times are upon us. ~ Arundhati Roy,
524:Just as nothing is more foolish than misplaced wisdom, so too, nothing is more imprudent than perverse prudence. And surely it is perverse not to adapt yourself to the prevailing circumstances, to refuse 'to do as the Romans do,' to ignore the party-goer's maxium 'take a drink or take your leave,' to insist that the play should not be a play. True prudence, on the other hand, recognizes human limitations and does not strive to leap beyond them; it is willing to run with the herd, to overlook faults tolerantly or to share them in a friendly spirit. But, they say, that is exactly what we mean by folly. (I will hardly deny it -- as long as they will reciprocate by admitting that this is exactly what is means to perform the play of life.) ~ Erasmus,
525:While holding onto the awareness, then, that we must not fall into shaping our identity as victims, we have to tell ourselves the "flat-out truth," as my grandmother used to call it. And the flat-out truth is that we have come into a world, into a church or faith tradition, that for millennia has believed us inferior. It is a tradition permeated by an authoritarian attitude that devalues, diminishes, rejects, and limits women and the feminine. But seeing truth can be dangerous. Philosopher Mary Daly reminds us, "It isn't prudent for women to see all of this. Seeing means that everything changes: the old identifications and the old securities are gone." The question, she says, is whether women can forgo prudence in favor of courage. ~ Sue Monk Kidd,
526:And an image had appeared in Christopher's head... not the usual ones of the war, but a peaceful one... Beatrix's face, calm and intent, as she had tended a wounded bird the previous day. She had wrapped the broken wing of a small sparrow against its body, and then showed Rye how to feed the bird. As Christopher had watched the proceedings, he had been struck by the mixture of delicacy and strength in Beatrix's hands.
Bringing his attention back to the ranting woman before him, Christopher pitied the man who eventually became Prudence's husband.
Prudence's mother had come into the parlor then, alarmed by the uproar, Christopher had taken his leave soon after, regretting every minute he had ever wasted in Prudence Mercer's company. ~ Lisa Kleypas,
527:The minds that solved these problems and carried out these designs were obviously minds of the highest order, with a unique combination of theoretic analysis, practical grasp, and imaginative foresight: Imhotep, who built the first stone pyramid at Sakkara, was a minister of state, an architect, an astronomer, and a physician. No narrowly trained specialists or 'experts' these, but men who moved freely over the entire area of existence, like the great artists of the Italian Renaissance. Their prowess and their self-confidence were equal to any occasion: indeed sometimes defied prudence and outstripped the powers of their mighty machines, as later in the embedded Assouan obelisk, weighing 1,168 tons, never finally detached from the solid rock. ~ Lewis Mumford,
528:Faith is belief in what you cannot see or prove or touch. Faith is walking face-first and full-speed into the dark. If we truly knew all the answers in advance as to the meaning of life and the nature of God and the destiny of our souls, our belief would not be a leap of faith and it would not be a courageous act of humanity; it would just be . . . a prudent insurance policy.

I’m not interested in the insurance industry. I’m tired of being a skeptic, I’m irritated by spiritual prudence and I feel bored and parched by empirical debate. I don’t want to hear it anymore. I couldn’t care less about evidence and proof and assurances. I just want God. I want God inside me. I want God to play in my bloodstream the way sunlight amuses itself on water. ~ Elizabeth Gilbert,
529:The Romans, accordingly, admiring the prudence and virtues of Numa, assented to all the measures which he recommended. This, however, is to be said, that the circumstance of these times being deeply tinctured with religious feeling, and of the men with whom he had to deal being rude and ignorant, gave Numa better facility to carry out his plans, as enabling him to mould his subjects readily to any new impression. And, doubtless, he who should seek at the present day to form a new commonwealth, would find the task easier among a race of simple mountaineers, than among the dwellers in cities where society is corrupt; as the sculptor can more easily carve a fair statue from a rough block, than from the block which has been badly shaped out by another. ~ Niccol Machiavelli,
530:And an image had appeared in Christopher's head... not the usual ones of the war, but a peaceful one... Beatrix's face, calm and intent, as she had tended a wounded bird the previous day. She had wrapped the broken wing of a small sparrow against its body, and then showed Rye how to feed the bird. As Christopher had watched the proceedings, he had been struck by the mixture of delicacy and strength in Beatrix's hands.
Bringing his attention back to the ranting woman before him, Christopher pitied the man who eventually became Prudence's husband.
Prudence's mother had come into the parlor then, alarmed by the uproar, and she had tried to soothe her. Christopher had taken his leave soon after, regretting every minute he had ever wasted in Prudence Mercer's company. ~ Lisa Kleypas,
531:Mrs. Dashwood remained at Norland several months; not from any disinclination to move when the sight of every well known spot ceased to raise the violent emotion which it produced for a while; for when her spirits began to revive, and her mind became capable of some other exertion than that of heightening its affliction by melancholy remembrances, she was impatient to be gone, and indefatigable in her inquiries for a suitable dwelling in the neighbourhood of Norland; for to remove far from that beloved spot was impossible. But she could hear of no situation that at once answered her notions of comfort and ease, and suited the prudence of her eldest daughter, whose steadier judgment rejected several houses as too large for their income, which her mother would have approved. ~ Jane Austen,
532:Ages of prolonged uncertainty, while they are compatible with the highest degree of saintliness in a few, are inimical to the prosaic every-day virtues of respectable citizens. There seems no use in thrift, when tomorrow all your savings may be dissipated; no advantage in honesty, when the man towards whom you practise it is pretty sure to swindle you; no point in steadfast adherence to the cause, when no cause is important or has a chance of stable victory; no argument in favour of truthfulness, when only supple tergiversation makes the preservation of life and fortune possible. The man whose virtue has no source except a purely terrestrial prudence will in such a world, become an adventurer if he has the courage, and, if not, will seek obscurity as a timid time-server. ~ Bertrand Russell,
533:« Soyez prudents comme les serpents », dit l’Evangile, et non : « Soyez rusés comme les renards. » La prudence est défensive, elle a un fond de générosité; la ruse par contre est agressive; son fond est un égoïsme de glace.
L’intelligence vraie n’a pas besoin de la ruse, puisqu’elle possède le sens des proportions. Avec la ruse, on tombe « intelligemment » dans l’erreur; avec le sens des proportions, on reste « naïvement » dans la vérité.
Tout homme doit se résigner à la pensée qu’il est forcément un peu sot;l’humilité n’est pas un luxe.
La plupart de nos contemporains préfèrent paraître mauvais que de paraître naïfs; pourtant, Dieu a de l’indulgence ou même de la tendresse pour la naïveté sincère, mais il hait toujours l’habileté prétentieuse et la méchanceté :l’orgueil. ~ Frithjof Schuon,
534:An Old Man
At the noisy end of the cafe, head bent
over the table, an old man sits alone,
a newspaper in front of him.
And in the miserable banality of old age
he thinks how little he enjoyed the years
when he had strength, eloquence, and looks.
He knows he's aged a lot: he sees it, feels it.
Yet it seems he was young just yesterday.
So brief an interval, so brief.
And he thinks of Prudence, how it fooled him,
how he always believed - what madness that cheat who said: "Tomorrow. You have plenty of time."
He remembers impulses bridled, the joy
he sacrificed. Every chance he lost
now mocks his senseless caution.
But so much thinking, so much remembering
makes the old man dizzy. He falls asleep,
his head resting on the cafe table.
~ Constantine P. Cavafy,
535:Fiona said. “I wonder if he had a big insurance policy on Prudence?” “Ed didn’t mention that to me yesterday, but it didn’t really come up in the conversation either. He claims he was at Cutty Marina when she was killed, so he has an alibi I can check.” “Josiah claims to have an alibi too. Says he was out lobstering and his deck hand can verify it.” “Okay, I’ll check into that,” Jake said. “Let’s just get on with searching this area.” They put their heads down and started looking. Fiona pushed the leaves around with her feet disturbing a few little orange fire newts that were hanging around underneath. “There’s lots of newts here. Do you guys think one could have just crawled into Prudence’s mouth on its own?” “That would be quite a coincidence, wouldn’t it?” Jake asked. “Yes,” Morgan answered. Then she laughed. ~ Leighann Dobbs,
536:Yet our world of abundance, with seas of wine and alps of bread, has hardly turned out to be the ebullient place dreamt of by our ancestors in the famine-stricken years of the Middle Ages. The brightest minds spend their working lives simplifying or accelerating functions of unreasonable banality. Engineers write theses on the velocities of scanning machines and consultants devote their careers to implementing minor economies in the movements of shelf-stackers and forklift operators. The alcohol-inspired fights that break out in market towns on Saturday evenings are predictable symptoms of fury at our incarceration. They are a reminder of the price we pay for our daily submission at the altars of prudence and order - and of the rage that silently accumulates beneath a uniquely law-abiding and compliant surface. ~ Alain de Botton,
537:To become what one is, one must not have the faintest notion what one is. From this point of view even the blunders of life have their own meaning and value—the occasional side roads and wrong roads, the delays, “modesties,” seriousness wasted on tasks that are remote from the task. All this can express a great prudence, even the supreme prudence: where "nosce te ipsum" would be the recipe for ruin, forgetting oneself, misunderstanding oneself, making oneself smaller, narrower, mediocre, become reason itself.

Morally speaking: neighbor love, living for others, and other things can be a protective measure for preserving the hardest self-concern. This is the exception where, against my wont and conviction, I side with the “selfless” drives: here they work in the service of self-love, of self-discipline. ~ Friedrich Nietzsche,
538:If ever you have had a romantic, uncalculating friendship, - a boundless worship and belief in some hero of your soul, - if ever you have so loved, that all cold prudence, all selfish worldly considerations have gone down like drift-wood before a river flooded with new rain from heaven, so that you even forgot yourself, and were ready to cast your whole being into the chasm of existence, as an offering before the feet of another, and all for nothing, - if you awoke bitterly betrayed and deceived, still give thanks to God that you have had one glimpse of heaven. The door now shut will open again. Rejoice that the noblest capability of your eternal inheritance has been made known to you; treasure it, as the highest honor of your being, that ever you could so feel, -that so divine a guest ever possessed your soul. ~ Harriet Beecher Stowe,
539:Don Quixote took windmills for giants and sheep for armies; d'Artagnan took every smile for an insult and every glance for a provocation. As a result of which he kept his fist clenched from Tarbes to Meung, and all in all brought his hand to the pommel of his sword ten times a day; however the fist never landed on any jaw, and the sword never left its scabbard. Not that the sight of the wretched yellow nag did not spread many smiles across the faces of passersby; but since above the nag clanked a sword of respectable size, and above this sword shone an eye more fierce than proud, the passersby restrained their hilarity, or, if hilarity won out over prudence, they tried at least to laugh on one side only, like antique masques. D'Artagnan thus remained majestic and intact in his susceptibility until that unfortunate town of Meung. ~ Alexandre Dumas,
540:It has been estimated that there are between 1 billion and 30 billion planets in our galaxy, and about 100 billion galaxies in the universe. Knocking a few noughts off for reasons of ordinary prudence, a billion billion is a conservative estimate of the number of available planets in the universe. Now, suppose the origin of life, the spontaneous arising of something equivalent to DNA, really was a quite staggeringly improbable event. Suppose it was so improbable as to occur on only one in a billion planets. A grant-giving body would laugh at any chemist who admitted that the chance of his proposed research succeeding was only one in a hundred. But here we are talking about odds of one in a billion. And yet . . . even with such absurdly long odds, life will still have arisen on a billion planets—of which Earth, of course, is one. ~ Richard Dawkins,
541:I want a name.”
“Only if you swear that you will not hurt this woman.”
“I swear it.”
“Swear it on John’s grave,” she insisted.
A long silence passed.
“I knew it,” Audrey said grimly. “If you can’t be trusted not to hurt her, I certainly can’t tell you who she is.”
“Is she married?” A hoarse note had entered his voice.
“No.”
“Is she in Hampshire?”
Audrey hesitated before giving him a wary nod.
“Tell her that I’ll find her,” he said. “And she’ll regret it when I do.”
In the tense silence, he went to the threshold and glanced over his shoulder. “In the meantime, you can be the first to congratulate me,” he said. “Prudence and I are nearly betrothed.”
Audrey looked ashen. “Christopher…what kind of game are you playing?
“You’ll find out,” came his cold reply. “You and your mysterious friend should enjoy it--you both seem to like games. ~ Lisa Kleypas,
542:« Nous mourons tous », disait cette femme dont l'Écriture a loué la prudence au second livre des Rois, « et nous allons sans cesse au tombeau, ainsi que des eaux qui se perdent sans retour. »

En effet, nous ressemblons tous à des eaux courantes.

De quelque superbe distinction que se flattent les hommes, ils ont tous une même origine, et cette origine est petite.

Leurs années se poussent successivement, comme des flots ; ils ne cessent de s'écouler, tant qu'enfin, après avoir fait un peu plus de bruit et traversé un peu plus de pays les uns que les autres, ils vont tous ensemble se confondre dans un abîme où l'on ne reconnaît plus ni princes ni rois, ni toutes ces autres qualités superbes qui distinguent les hommes; de même que ces fleuves tant vantés demeurent sans nom et sans gloire, mêlés, dans l'Océan avec les rivières les plus inconnues. ~ Jacques B nigne Bossuet,
543:What makes anyone think that government officials are even trying to protect us? A government is not analogous to a hired security guard. Governments do not come into existence as social service organizations or as private firms seeking to please consumers in a competitive market. Instead, they are born in conquest and nourished by plunder. They are, in short, well-armed gangs intent on organized crime. Yes, rulers have sometimes come to recognize the prudence of protecting the herd they are milking and even of improving its ‘infrastructure’ until the day they decide to slaughter the young bulls, but the idea that government officials seek to promote my interests or yours is little more than propaganda—unless, of course, you happen to belong to the class of privileged tax eaters who give significant support to the government and therefore receive in return a share of the loot. ~ Robert Higgs,
544:I, Wisdom, dwell with prudence and find out knowledge of witty inventions.... Counsel is mine and sound knowledge. I am understanding. I am strength. By me Kings reign and princes decree justice. By me princes rule, and nobles, even all the judges of the earth. I love them that love me. And those that seek me shall find me. Riches and honour are with me; yea, durable riches and righteousness. My fruit is better than gold, yea, than fine gold; and my revenue than choice silver. I lead in the way of righteousness, in the midst of the paths of judgment, that I may cause those that love me to inherit substance; and I will fill their treasures.... I was set up from everlasting, from the beginning before ever the earth was. When there were no depths, I was brought forth; when there were no fountains abounding with water, before the mountains were settled, before the hills were, I was brought forth. ~ Proverbs,
545:Prudence and Balance
Vigilance: indispensable for all true progress.
*
In each human being there is a beast crouching ready to manifest at the slightest unwatchfulness. The only remedy is a constant vigilance. 18 August 1954
*
Prudence: very useful for weakness because weakness needs prudence; strength does not need it.
*
Common sense: it is very practical and avoids any mistakes, but it lacks light.
*
Sobriety has never done harm to anyone.
** *
Equanimity: immutable peace and calm.
*
In the deep peace of equanimity the love will grow to its full
blossoming in a sense of pure and constant unity. 5 October 1934
*
All mischief comes from a lack of balance.
So, let us keep our balance carefully, always, in all circumstances. 10 August 1954
*
Perfect balance: one of the most important conditions of a growing peace. ~ The Mother, Words Of The Mother II,
546:A few major opportunities, clearly recognizable as such, will usually come to one who continuously searches and waits, with a curious mind loving diagnosis involving multiple variables. And then all that is required is a willingness to bet heavily when the odds are extremely favorable, using resources available as a result of prudence and patience in the past.” Charles T. Munger Frequently overshadowed by Warren Buffett, his partner in the $300 billion Berkshire Hathaway holding company, Charlie Munger is a quiet, reclusive figure. Rarely making public appearances, the unostentatious billionaire spends most of his time as Buffett does: reading, thinking, and managing Berkshire Hathaway from his home in Southern California. Buffett and Munger have, over the course of their careers, amassed a multi-billion dollar empire with a brilliant-in-its-simplicity investment strategy: value investing. ~ Taylor Pearson,
547:It is time that nations should be rational, and not be governed like animals, for the pleasure of their riders. To read the history of kings, a man would be almost inclined to suppose that government consisted in stag-hunting, and that every nation paid a million a-year to a huntsman. Man ought to have pride, or shame enough to blush at being thus imposed upon, and when he feels his proper character he will. Upon all subjects of this nature, there is often passing in the mind, a train of ideas he has not yet accustomed himself to encourage and communicate. Restrained by something that puts on the character of prudence, he acts the hypocrite upon himself as well as to others. It is, however, curious to observe how soon this spell can be dissolved. A single expression, boldly conceived and uttered, will sometimes put a whole company into their proper feelings: and whole nations are acted on in the same manner. ~ Thomas Paine,
548:This is what I have learned in these short weeks in the refuge:
You cannot afford to make careless mistakes, like meditating in the presence of wolves, or topping your boots in the river, or losing a glove, or not securing your tent down properly. Death is a daily occurrence in the wild, not noticed, not respected, not mourned. In the Arctic, I've learned that ego is as useless as money.
Choose one's travel companions well. Physical strength and prudence are necessary. Imagination and ingenuity are our finest traits.
Expect anything.
You can change your mind like the weather.
Patience is more powerful than anger. Humor is attractive than fear.
Pay attention. Listen. We are most alive when we are discovering.
Humility is the capacity to see.
We are meant to live simply.
We are meant to live joyfully.
Life continues with and without us.
Beauty is another word for God. ~ Terry Tempest Williams,
549:But when the leaders choose to make themselves bidders at an auction of popularity, their talents, in the construction of the state, will be of no service. They will become flatterers instead of legislators; the instruments, not the guides, of the people. If any of them should happen to propose a scheme of liberty, soberly limited, and defined with proper qualifications, he will be immediately outbid by his competitors, who will produce something more splendidly popular. Suspicions will be raised of his fidelity to his cause. Moderation will be stigmatized as the virtue of cowards; and compromise as the prudence of traitors; until, in hopes of preserving the credit which may enable him to temper, and moderate, on some occasions, the popular leader is obliged to become active in propagating doctrines, and establishing powers, that will afterwards defeat any sober purpose at which he ultimately might have aimed. ~ Edmund Burke,
550:If the colony continues increasing, it will become necessary to augment the number of the representatives, and that the interest of every part of the colony may be attended to, it will be found best to divide the whole into convenient parts, each part sending its proper number; and that the elected might never form to themselves an interest separate from the electors, prudence will point out the propriety of having elections often; because as the elected might by that means return and mix again with the general body of the electors in a few months, their fidelity to the public will be secured by the prudent reflexion of not making a rod for themselves. And as this frequent interchange will establish a common interest with every part of the community, they will mutually and naturally support each other, and on this (not on the unmeaning name of king) depends the strength of government, and the happiness of the governed. ~ Thomas Paine,
551:Pardon me, sir," Prudence said, directing her words and her placid gaze precisely at Professor Peck, "if I understand you correctly, it seems you have identified the different textures of human hair as evidence that Negroes, Indians, Orientals, and the white man are all members of different species. But I cannot help but wonder at your supposition. On this very estate, sir, we raise several varieties of sheep. Perhaps you noticed them as you came up the drive earlier this evening? Some of our sheep have silken hair, some have coarse hair, and some have dense woolen curls. Surely, sir, you would not doubt that- despite their differences in coats- they are all sheep. And if you'll excuse me, I believe that all these varieties of sheep can also be interbred successfully with one another. Is it not the same with man? Could one not, then, the argument that Negroes, Indians, Orientals, and the white man are also all one species? ~ Elizabeth Gilbert,
552:The author of IRR, who worshipped the King, said he had the valor of Hector, the magnanimity of Achilles, the liberality of Titus, the eloquence of Nestor, and the prudence of Ulysses; that he was the equal of Alexander and not inferior to Roland. But later historians tend to picture him rather as a remorseless, kindless villain. He was probably not a pleasant or a lovable character; none of the Plantagenets were. But a great soldier and a great commander he certainly was. He possessed that one quality without which nothing else in a commander counts: the determination to win. To this everything else—mercy, moderation, tact—was sacrificed. The avarice that so horrifies his critics was not simple greed: it was a quartermaster’s greed for his army. His massacre of the prisoners was not simple cruelty, but a deliberate reminder to Saladin to keep faith with the terms agreed to, which that great opponent understood and respected. ~ Barbara W Tuchman,
553:Gandalf’s very last words are unequivocal and could not be starker or plainer: “Be good, take care of yourselves—and DON’T LEAVE THE PATH!” Here we see Gandalf as the archetypal father-figure advising his children as they embark on a journey on which he cannot be present to watch over them that they should be good, be careful, and don’t do anything stupid! The advice is, however, charged with Christian moral guidance, which the everyday language might obscure if we are not paying due attention. Being good, i.e. virtuous, is the prerequisite for success, whereas taking care implies the need to practice the cardinal virtues of prudence and temperance. Most importantly, the emphatic exhortation that they should not, under any circumstances, leave the path reminds the Christian of the words of Christ: Enter ye in at the narrow gate: for wide is the gate, and broad is the way that leadeth to destruction, and many there are who go in thereat. (Matthew 7:13) ~ Joseph Pearce,
554:I say that every prince must desire to be considered merciful and not cruel. He must, however, take care not to misuse this mercifulness. … A prince, therefore, must not mind incurring the charge of cruelty for the purpose of keeping his subjects united and confident; for, with a very few examples, he will be more merciful than those who, from excess of tenderness, allow disorders to arise, from whence spring murders and rapine; for these as a rule injure the whole community, while the executions carried out by the prince injure only one individual. And of all princes, it is impossible for a new prince to escape the name of cruel, new states being always full of dangers. … Nevertheless, he must be cautious in believing and acting, and must not inspire fear of his own accord, and must proceed in a temperate manner with prudence and humanity, so that too much confidence does not render him incautious, and too much diffidence does not render him intolerant. ~ Niccol Machiavelli,
555:They were called criminals and the outraged law, like the bursting shells, had come to them, an insoluble mystery from over the sea. All their meager breasts panted together, the violently dilated nostrils quivered, the eyes stared stonily up-hill. They passed me within six inches, without a glance, with that complete, deathlike indifference of unhappy savages. Behind this raw matter one of the reclaimed, the product of the new forces at work, strolled despondently, carrying a rifle by its middle. He had a uniform jacket with one button off, and seeing a white man on the path, hoisted his weapon on to his shoulder with alacrity. This was simple prudence, white men being so much alike at a distance that he could not tell who I might be. He was speedily reassured, and with a large, white, rascally grin, and a glance at his charge, seemed to take me into partnership in his exalted trust. After all, I also was a part of the great cause of these high and just proceedings. ~ Joseph Conrad,
556:You’re hardly cut from the same cloth.”
Hearing the sardonic note in his voice, Beatrix tilted her head and regarded him curiously. “I don’t take your meaning.”
He hesitated. “I only meant that Miss Mercer is conventional. And you’re…not.” His tone was seasoned with the merest hint of condescension…but there was no mistaking it.
Abruptly all the feelings of compassion and tenderness disappeared as Beatrix realized that Christopher Phelan had not changed in one regard: he still didn’t like her.
“I would never want to be a conventional person,” she said. “They’re usually dull and superficial.”
It seemed he took that as a slight against Prudence.
“As compared to people who bring garden pests to picnics? No one could accuse you of being dull, Miss Hathaway.”
Beatrix felt the blood drain from her face. He had insulted her. The realization made her numb.
“You may insult me,” she said, half amazed that she could still speak. “But leave my hedgehog alone. ~ Lisa Kleypas,
557:Clovis then asked what had happened to the head of the man who was strangling a snake and Sir Aubrey said that Dudley had blasted it with a shotgun.
“He was after some poachers,” he said, and fell silent, looking very sad. “Splendid chap, Dudley. Ask anyone.”
Clovis said that he had heard from his father how strong Dudley was, and tried to think if he had heard anything nice about Dudley, but he hadn’t. Fortunately, since Sir Aubrey was looking very upset, the butler announced Mrs. Smith and her three older daughters. The youngest daughter, Prudence, was still in nappies and did not go out to dinner.
Again Clovis had no difficulty in recognizing Mrs. Smith as the Basher, and her daughters as the ones who were no use to Sir Aubrey because they were the wrong sex.
“How do you do, Aunt Joan,” said Clovis, smiling winningly and hoping that the Basher had settled down since her marriage.
“Well, you led us quite a dance,” brayed Joan, and introduced her daughters. ~ Eva Ibbotson,
558:The morning of the elopement, a letter had been delivered to Ramsay House, addressed to Beatrix. It was from Prudence. The letter was blotched and angrily scrawled, filled with accusations and dire predictions, and more than a few misspellings. Troubled and guilt-ridden, Beatrix had shown it to Christopher.
His mouth twisted as he tore it in half and gave it back to Beatrix. “Well,” he said conversationally, “she’s finally written a letter to someone.”
Beatrix tried to look reproving, but a reluctant laugh escaped her. “Don’t make jest of the situation. I feel so awfully guilty.”
“Why? Prudence doesn’t.”
“She blames me for taking you away from her.”
“I was never hers in the first place. And this isn’t some game of pass-the-parcel.”
That made her grin. “If you’re the parcel,” she said, giving him a suggestive glance, “I would like to unwrap you.”
Christopher shook his head as she leaned forward to kiss him. “Don’t start that, or we’ll never get this done. ~ Lisa Kleypas,
559:Existe-t-il donc une Providence diabolique qui prépare le malheur dès le berceau, qui jette avec préméditation des natures spirituelles et angéliques dans des milieux hostiles, comme des martyrs dans les cirques ? Y a-t-il donc des âmes sacrées, vouées à l’autel, condamnées à marcher à la mort et à la gloire à travers leurs propres ruines ? Le cauchemar des Ténèbres assiégera-t-il éternellement ces âmes de choix ? – Vainement elles se débattent, vainement elles se forment au monde, à ses prévoyances, à ses ruses ; elles perfectionneront la prudence, boucheront toutes les issues, matelasseront les fenêtres contre les projectiles du hasard ; mais le Diable entrera par une serrure ; une perfection sera le défaut de leur cuirasse, et une qualité superlative le germe de leur damnation.
Leur destinée est écrite dans toute leur constitution, elle brille d’un éclat sinistre dans leurs regards et dans leurs gestes, elle circule dans leurs artères avec chacun de leurs globules sanguins. ~ Charles Baudelaire,
560:I began to laugh uncontrollably, so hard I nearly fell off the swing, because I knew then for sure he saw the same thing I did. More than that: we were creating it. Whatever the drug was making us see, we were constructing it together. And, with that realization, the virtual-reality simulator flipped into color. It happened for both of us at the same time, pop! We looked at each other and just laughed; everything was hysterically funny, even the playground slide was smiling at us, and at some point, deep in the night, when we were swinging on the jungle gymand showers of sparks were flying out of our mouths, I had the epiphany that laughter was light, and light was laughter, and that this was the secret of the universe. For hours, we watched the clouds rearranging themselves into intelligent patterns; rolled in the dirt, believing it was seaweed; lay on our backs and sang "Dear Prudence" to the welcoming and appreciative stars. It was a fantastic night: one of the great nights of my life. ~ Donna Tartt,
561:in Dumfries his moral career was downwards. Heron, who had some acquaintance with the matter, says, “His dissipation became still more deeply habitual; he was here more exposed than in the country to be solicited to share the revels of the dissolute and the idle; foolish young men flocked eagerly about him, and from time to time pressed him to drink with them, that they might enjoy his wit. The Caledonia Club, too, and the Dumfries-shire and Galloway Hunt, had occasional meetings in Dumfries after Burns went to reside there: and the poet was of course invited to share their conviviality, and hesitated not to accept the invitation. In the intervals between his different fits of intemperance, he suffered the keenest anguish of remorse, and horribly afflictive foresight. His Jane behaved with a degree of conjugal and maternal tenderness and prudence, which made him feel more bitterly the evil of his misconduct, although they could not reclaim him.” This is a dark picture—perhaps too dark. ~ Thomas Carlyle,
562:Ballad Of Women I Love
Prudence Mears hath an old blue plate
Hid away in an oaken chest,
And a Franklin platter of ancient date
Beareth Amandy Baker's crest;
What times soever I've been their guest,
Says I to myself in an undertone:
"Of womenfolk, it must be confessed,
These do I love, and these alone."
Well, again, in the Nutmeg State,
Dorothy Pratt is richly blest
With a relic of art and a land effete-A pitcher of glass that's cut, not pressed.
And a Washington teapot is possessed
Down in Pelham by Marthy Stone-Think ye now that I say in jest
"These do I love, and these alone?"
Were Hepsy Higgins inclined to mate,
Or Dorcas Eastman prone to invest
In Cupid's bonds, they could find their fate
In the bootless bard of Crockery Quest.
For they've heaps of trumpery--so have the rest
Of those spinsters whose ware I'd like to own;
You can see why I say with such certain zest,
"These do I love, and these alone."
~ Eugene Field,
563:To be like the rock that the waves keep crashing over. It stands unmoved and the raging of the sea falls still around it. 49a. —It’s unfortunate that this has happened. No. It’s fortunate that this has happened and I’ve remained unharmed by it—not shattered by the present or frightened of the future. It could have happened to anyone. But not everyone could have remained unharmed by it. Why treat the one as a misfortune rather than the other as fortunate? Can you really call something a misfortune that doesn’t violate human nature? Or do you think something that’s not against nature’s will can violate it? But you know what its will is. Does what’s happened keep you from acting with justice, generosity, self-control, sanity, prudence, honesty, humility, straightforwardness, and all the other qualities that allow a person’s nature to fulfill itself? So remember this principle when something threatens to cause you pain: the thing itself was no misfortune at all; to endure it and prevail is great good fortune. ~ Marcus Aurelius,
564:Both this saint and this sinner, then, see proportionality as a pathway. For Augustine, it shows rulers, however deeply into iniquity they may have descended, the way back from the City of Man to the City of God. Machiavelli doesn’t imagine communities “that have never been seen or known to exist,” 52 but he does seek virtù, by which he means doing what’s required when facing necessity but not in all respects at its mercy. It’s here that he’s most original—and most brave. As Machiavelli’s finest translator has put it: “[ J] ustice is no more reasonable than what a person’s prudence tells him he must acquire for himself, or must submit to, because men cannot afford justice in any sense that transcends their own preservation.” 53 The cagey Florentine might have appreciated, for its literary qualities, Charles Dickens’s A Tale of Two Cities. But he’d have thought it careless in the extreme for Sydney Carton, that novel’s hero, to submit so gallantly at the end, to the sound of knitting, to his own disassembly. 54 ~ John Lewis Gaddis,
565:Noble morality! and consistent with the cautious prudence of a little soul that cannot extend its views beyond the present minute division of existence. If all the faculties of woman's mind are only to be cultivated as they respect her dependence on man; if, when she obtains a husband she has arrived at her goal, and meanly proud, is satisfied with such a paltry crown, let her grovel contentedly, scarcely raised by her employments above the animal kingdom; but, if she is struggling for the prize of her high calling, let her cultivate her understanding without stopping to consider what character the husband may have whom she is destined to marry. Let her only determine, without being too anxious about present happiness, to acquire the qualities that ennoble a rational being, and a rough, inelegant husband may shock her taste without destroying her peace of mind. She will not model her soul to suit the frailties of her companion, but to bear with them: his character may be a trial, but not an impediment to virtue. ~ Mary Wollstonecraft,
566:At such moments the collapse of their courage, willpower, and endurance was so abrupt that they felt they could never drag themselves out of the pit of despond into which they had fallen. Therefore they forced themselves never to think about the problematic day of escape, to cease looking to the future, and always to keep, so to speak, their eyes fixed on the ground at their feet. But, naturally enough, this prudence, this habit of feinting with their predicament and refusing to put up a fight, was ill rewarded. For, while averting that revulsion which they found so unbearable, they also deprived themselves of those redeeming moments, frequent enough when all is told, when by conjuring up pictures of a reunion to be, they could forget about the plague. Thus, in a middle course between these heights and depths, they drifted through life rather than lived, the prey of aimless days and sterile memories, like wandering shadows that could have acquired substance only by consenting to root themselves in the solid earth of their distress. ~ Albert Camus,
567:She didn't get any further because he didn't just stand there letting her aim missiles at him. He easily dodged the first one, and the second went over his head as he dived at her, pushing her back down onto the couch with himself landing on top of her. After she got her breath back from the impact, she shrieked, "Get off of me, you clumsy clod!" "My dear girl, there was nothing clumsy involved in the position you now find yourself. It was quite intentional, I do assure you." "Get off of me anyway!" "So you can resume your spat of violence? No, no. Violence is not going to be part of our relationship. I could've sworn I already mentioned that." "And what do you call squashing me like this?" "Prudence, actually." And then he paused, his eyes getting greener by the second as he stared down at her. "On the other hand, I'd also call it quite nice." Her eyes narrowed. "If you're thinking about kissing me, I wouldn't advise it," she warned. "No?" "No." He sighed. "Ah, well." But then a half grin formed as he added, "I don't always take good advice."

-Kelsey & Derek ~ Johanna Lindsey,
568:When the oppressed, downtrodden, outraged exhort one another with the vengeful cunning of impotence: "let us be different from the evil, namely good! And he is good who does not outrage, who harms nobody, who does not attack, who does not requite, who leaves revenge to God, who keeps himself hidden as we do, who avoids evil and desires little from life, like us, the patient, humble, and just" -- this, listened to calmly and without previous bias, really amounts to no more than: "we weak ones are, after all, weak; it would be good if we did nothing for which we are not strong enough"; but this dry matter of fact, this prudence of the lowest order which even insects possess (popsing as dead, when in great danger, so as not to do "too much"), has, thanks to counterfeit and self-deception of impotence, clad itself in the ostentatious garb of the virtue of quiet, calm resignation, just as if the weakness of the weak -- that is to say, their essence, their effects, their sole ineluctable, irremovable reality - were a voluntary achievement, willed, chosen, a deed, a meritous act. ~ Friedrich Nietzsche,
569:I'm trying to be kind, you know, for I admired your parents. Fine people, and your father was a fair-minded man to every faith. But there are spiritual dangers you Protestants don't even seem to know exist, and this monkeying with difficult, sacred things is a sure way to get yourself into a real old mess. Well I recall, when I was a seminarian, how we were warned one day about a creature called a fool-saint.

Ever hear of a fool-saint? I thought not. As a matter of fact, it's a Jewish idea, and the Jews are no fools, y'know. A fool-saint is somebody who seems to be full of holiness and loves everybody and does every good act he can, but because he's a fool it all comes to nothing—to worse than nothing, because it is virtue tainted with madness, and you can't tell where it'll end up. Did you know that Prudence was named as one of the Virtues? There's the trouble with your fool-saint, y'see—no Prudence. Nothing but a lotta bad luck'll rub off on you from one of them. Did you know bad luck could be catching? There's a theological name for it, but I misremember it right now. ~ Robertson Davies,
570:You and Beatrix haven’t known each other long enough to consider matrimony. A matter of weeks, to my knowledge. And what about Prudence Mercer? You’re practically betrothed, aren’t you?”
“Those are valid points,” Christopher said. “And I will answer them. But you should know right away that I’m against the match.”
Leo blinked in bemusement. “You mean you’re against a match with Miss Mercer?”
“Well…yes. But I’m also against a match with Beatrix.”
Silence fell over the room.
“This is a trick of some sort,” Leo said.
“Unfortunately, it’s not,” Christopher replied.
Another silence.
“Captain Phelan,” Cam asked, choosing his words with care. “Have you come to ask for our consent to marry Beatrix?”
Christopher shook his head. “If I decide to marry Beatrix, I’ll do it with or without your consent.”
Leo looked at Cam. “Good God,” he said in disgust. “This one’s worse than Harry.”
Cam wore an expression of beleaguered patience. “Perhaps we should both talk to Captain Phelan in the library. With brandy.”
“I want my own bottle,” Leo said feelingly, leading the way. ~ Lisa Kleypas,
571:Obviously you have no liking for Prudence," he began, "but if you-"
"I've tried my best to like her. I thought if one peeled away the layers of artifice, one would find the real Prudence beneath. But there's nothing beneath. And I doubt there ever will be."
"And you find Beatrix Hathaway superior to her?"
"In every regard, except perhaps beauty."
"There you have it wrong," he informed her. "Miss Hathaway is a beauty."
Audrey's brows lifted. "Do you think so?" she asked idly, lifting the teacup to her lips.
"It's obvious. Regardless of what I think of her character, Miss Hathaway is an exceptionally attractive woman."
"Oh, I don't know..." Audrey devoted careful attention to her tea, adding a tiny lump of sugar. "She's rather tall."
"She has the ideal height and form."
"And brown hair is so common..."
"It's not the usual shade of brown, it's as dark as sable. And those eyes..."
"Blue," Audrey said with a dismissive wave.
"The deepest, purest blue I've ever seen. No artist could capture-" Christopher broke off abruptly. "Never mind. I'm straying from the point. ~ Lisa Kleypas,
572:If men are always more or less deceived on the subject of women, it is because that they forget that they and women do not speak altogether the same language, and that words have not the same weight or the same meaning for them, especially in questions of feeling. Whether from shyness or precaution or artifice, a woman never speaks out her whole thought, and moreover what she herself knows of it is but a part of what it really is. Complete frankness seems to be impossible to her, and complete self-knowledge seems to be forbidden her. If she is a sphinx to us, it is because she is a riddle of doubtful meaning even to herself. She has no need of perfidy, for she is mystery itself. A woman is something fugitive, irrational, indeterminable, illogical, and contradictory. A great deal of forbearance ought to be shown her, and a good deal of prudence exercised with regard to her, for she may bring about innumerable evils without knowing it, capable of all kinds of devotion, and of all kinds of treason, "monstre incompréhensible,'' raised to the second power, she is at once the delight and the terror of men. ~ Henri Fr d ric Amiel,
573:The great source of both the misery and disorders of human life, seems to arise from over-rating the difference between one permanent situation and another. Avarice over-rates the difference between poverty and riches: ambition, that between a private and a public station: vain-glory, that between obscurity and extensive reputation. The person under the influence of any of those extravagant passions, is not only miserable in his actual situation, but is often disposed to disturb the peace of society, in order to arrive at that which he so foolishly admires. The slightest observation, however, might satisfy him, that, in all the ordinary situations of human life, a well-disposed mind may be equally calm, equally cheerful, and equally contented. Some of those situations may, no doubt, deserve to be preferred to others: but none of them can deserve to be pursued with that passionate ardour which drives us to violate the rules either of prudence or of justice; or to corrupt the future tranquillity of our minds, either by shame from the remembrance of our own folly, or by remorse from the horror of our own injustice. ~ Adam Smith,
574:Large houses are still occupied, while spinners’ and weavers’ cottages stand empty, because the families that once filled them are obliged to live in rooms or cellars. Carriages still roll along the streets, concerts are still crowded by subscribers, the shops for expensive luxuries still find daily customers, while the workman loiters away his unemployed time in watching these things, and thinking of the pale, uncomplaining wife at home, and the wailing children asking in vain for enough of food — of the sinking health, of the dying life of those near and dear to him. The contrast is too great. Why should he alone suffer from bad times? I know that this is not really the case; and I know what is the truth in such matters; but what I wish to impress is what the workman feels and thinks. True, that with child-like improvidence, good times will often dissipate his grumbling, and make him forget all prudence and foresight. But there are earnest men among these people, men who have endured wrongs without complaining, but without ever forgetting or forgiving those whom (they believe) have caused all this woe. Among ~ Elizabeth Gaskell,
575:The look of good sense and prudence, even of the best kind, differs from that of genius, in that the former bears the stamp of subjection to the will, while the latter is free from it. And therefore one can well believe the anecdote [...] how once at the court of the Visconti, when Petrarch and other noblemen and gentlemen were present, Galeazzo Visconti told his son, who was then a mere boy (he was afterwards first Duke of Milan), to pick out the wisest of the company; how the boy looked at them all for a little, and then took Petrarch by the hand and led him up to his father, to the great admiration of all present. For so clearly does nature set the mark of her dignity on the privileged among mankind that even a child can discern it.

Therefore, I should advise my sagacious countrymen, if ever again they wish to trumpet about for thirty years a very commonplace person as a great genius, not to choose for the purpose such a beer-house-keeper physiognomy as was possessed by that philosopher [Hegel], upon whose face nature had written, in her clearest characters, the familiar inscription, "commonplace person. ~ Arthur Schopenhauer,
576:The day after he had proposed to Beatrix, Christopher had reluctantly gone to talk to Prudence. He was prepared to apologize, knowing that he had not been fair in his dealings with her. However, any trace of remorse he might have felt for having deceived Prudence vanished as soon as he saw that Prudence felt no remorse for having deceived him.
It had not been a pleasant scene, to say the least. A plum-colored flush of rage had swept across her face, and she had stormed and shrieked as if she were unhinged.
"You can't throw me over for that dark-haired gargoyle and her freakish family! You'll be a laughingstock. Half of them are Gypsies, and the other half are lunatics- they have few connections and no manners, they're filthy peasants and you'll regret this to the end of your days. Beatrix is a rude, uncivilized girl who will probably give birth to a litter."
As she had paused to take a breath, Christopher had replied quietly, "Unfortunately, not everyone can be as refined as the Mercers."
The shot had gone completely over Prudence's head, of course, and she had continued to scream like a fishwife. ~ Lisa Kleypas,
577:At first—long before indeed—he had been much occupied with one question; why almost all crimes are so badly concealed and so easily detected, and why almost all criminals leave such obvious traces? He had come gradually to many different and curious conclusions, and in his opinion the chief reason lay not so much in the material impossibility of concealing the crime, as in the criminal himself. Almost every criminal is subject to a failure of will and reasoning power by a childish and phenomenal heedlessness, at the very instant when prudence and caution are most essential. It was his conviction that this eclipse of reason and failure of will power attacked a man like a disease, developed gradually and reached its highest point just before the perpetration of the crime, continued with equal violence at the moment of the crime and for longer or shorter time after, according to the individual case, and then passed off like any other disease. The question whether the disease gives rise to the crime, or whether the crime from its own peculiar nature is always accompanied by something of the nature of disease, he did not yet feel able to decide. ~ Fyodor Dostoyevsky,
578:Then, like magic, the rain came, or we knew intuitively where to go and find a clear stream, or the hickory branch told us where to dig for water. Some wise men and women found that prolonged and frenzied dancing, enthusiastic drumming, intoxication and, especially ecstatic lovemaking worked to dissolve our small wills (and in a much more joyful and exuberant manner than the ascetic methods of fasting, and suffering which later became popular with the advent of the modem religion Christianity.) D.H. Lawrence, a fairly modem writer who worked towards stripping sex of its "bad reputation," said "in pure, fierce, passion of sensuality I am burned into essentiality." The essentiality which Lawrence speaks of is the "True Will" which is at once our own, yet also the Will of Everything. A Hermetic philosopher described this experience as an encounter with God whose "center is everywhere and circumference nowhere found." The Dionysians, one of the most popular of the Sexcentric religions, practiced the art of excess to "remove" the small will and join with the Universe. "Enough! or Too Much!" was their cry; prudence was a quality which their gods did not ~ Christopher S Hyatt,
579:We have separated this perfect virtue into its several parts. The desires had to be reined in, fear to be suppressed, proper actions to be arranged, debts to be paid; we therefore included self-restraint, bravery, prudence, and justice – assigning to each quality its special function. How then have we formed the conception of virtue? Virtue has been manifested to us by this man's order, propriety, steadfastness, absolute harmony of action, and a greatness of soul that rises superior to everything. Thence has been derived our conception of the happy life, which flows along with steady course, completely under its own control. 12. How then did we discover this fact? I will tell you: that perfect man, who has attained virtue, never cursed his luck, and never received the results of chance with dejection; he believed that he was citizen and soldier of the universe, accepting his tasks as if they were his orders. Whatever happened, he did not spurn it, as if it were evil and borne in upon him by hazard; he accepted it as if it were assigned to be his duty. "Whatever this may be," he says, "it is my lot; it is rough and it is hard, but I must work diligently at the task. ~ Seneca,
580:Nothing is needed more than truth, and in relation to it everything else has only second-rate value."

This unconditional will to truth—what is it? Is it the will not to allow oneself to be deceived? Or is it the will not to deceive? For the will to truth could be interpreted in the second way, too—if only the special case "I do not want to deceive myself" is subsumed under the generalization "I do not want to deceive." But why not deceive?

But why not allow oneself to be deceived?

Note that the reasons for the former principle belong to an altogether different realm from those for the second. One does not want to allow oneself to be deceived because one assumes that it is harmful, dangerous, calamitous to be deceived. In this sense, science would be a long-range prudence, a caution, a utility; but one could object in all fairness: How is that? Is wanting not to allow oneself to be deceived really less harmful, less dangerous, less calamitous? What do you know in advance of the character of existence to be able to decide whether the greater advantage is on the side of the unconditionally mistrustful or of the unconditionally trusting? ~ Friedrich Nietzsche,
581:Paris alfo is faid to have been appointed a judge of Miiierva, Juno and Venus; and that of three lives which were propofed to him, he chofe the amatory life: and this not w^ith prudence, but recurrii-^ to apparent beauty, and purfuing the mm^ o£ that beauty which is intelligible. For he who is truly amatory, taking i)ntellc6^ and prudence for his guides, and with thefe contemplating both true and apparent beauty, is ao lefs the votary of Minerva than of Venus. But he who alone purfues the amatory form of life by itfelf, and this accompanied with pafiion, deferts true beauty, but CONTAINING AN APOLOGY FOR THE FABLES OF HOMER. i6« but through folly and luxury leaps to the image of beauty, lies about it in a fallen condition, and does not attain to a perfedlioa adapted to an amatory charafter. For he who is truly amatory and ftudious of Venus, is led to divine beauty, and defpifes all that is beairtiflil in the regions of fenfe. Since however there are certain daemons with the charaderiftics of Venus, who prcfide over apparent beanty, and which fubfifts in matter, hence he who embraces the image of beauty, is faid to have Venus cooperating with him in all his undertakings, ~ Anonymous,
582:I should therefore suspend my congratulations on the new liberty of France, until I was informed how it had been combined with government; with public force; with the discipline and obedience of armies; with the collection of an effective and well-distributed revenue; with morality and religion; with the solidity of property; with peace and order; with civil and social manners. All these (in their way) are good things too; and, without them, liberty is not a benefit whilst it lasts, and is not likely to continue long. The effect of liberty to individuals is that they may do what they please: we ought to see what it will please them to do, before we risk congratulations, which may be soon turned into complaints. Prudence would dictate this in the case of separate, insulated, private men; but liberty, when men act in bodies, is power. Considerate people, before they declare themselves, will observe the use which is made of power; and particularly of so trying a thing as new power in new persons, of whose principles, tempers, and dispositions they have little or no experience, and in situations, where those who appear the most stirring in the scene may possibly not be the real movers. ~ Edmund Burke,
583:Tell me why you did it,” he said, his voice low and vibrant with…hatred? Fury? “No, damn you, don’t cry. Was it a game? Was it only to help Prudence?”
Beatrix looked away with a wretched sob. “No, it wasn’t a game…Pru showed me your letter, and she said she wasn’t going to answer it. And I had to. I felt as if it had been written for me. It was only supposed to be once. But then you wrote back, and I let myself answer just once more…and then one more time, and another…”
“How much of it was the truth?”
“All of it,” Beatrix burst out. “Except for signing Pru’s name. The rest of it was real. If you believe nothing else, please believe that.”
Christopher was quiet for a long moment. He had begun to breathe heavily. “Why did you stop?”
She sensed how difficult it was for him to ask. But God help her, it was infinitely worse to have to answer.
“Because it hurt too much. The words meant too much.” She forced herself to go on, even though she was crying. “I fell in love with you, and I knew I could never have you. I couldn’t pretend to be Pru any longer. I loved you so much, and I couldn’t--”
Her words were abruptly smothered.
He was kissing her, she realized dazedly. ~ Lisa Kleypas,
584:Le chien est un animal si difforme, d’un caractère si désordonné, que de tout temps il a été considéré comme un monstre, né et formé en dépit de toutes les lois. En effet, lorsque le repos est l’état naturel, comment expliquer qu’un animal soit toujours remuant, affairé, et cela sans but ni besoin, lors même qu’il est repu et n’a point peur ? Lorsque la beauté consiste universellement dans la souplesse, la grâce et la prudence, comment admettre qu’un animal soit toujours brutal, hurlant, fou, se jetant au nez des gens, courant après les coups de pied et les rebuffades ? Lorsque le favori et le chef-d’oeuvre de la création est le chat, comment comprendre qu’un animal le haïsse, coure sur lui sans en avoir reçu une seule égratignure, et lui casse les reins sans avoir envie de manger sa chair ?

Ces contrariétés prouvent que les chien sont des damnés ; très certainement les âmes coupables et punies passent dans leurs corps. Elles y souffrent : c’est pourquoi ils se tracassent et s’agitent sans cesse. Elles ont perdu la raison : c’est pourquoi ils gâtent tout, se font battre, et sont enchaînés les trois quarts du jour. Elles haïssent le beau et le bien : c’est pourquoi ils tâchent de nous étrangler. ~ Hippolyte Taine,
585:They bowed most politely to Caspian and paid him long compliments, all about the fountains of prosperity irrigating the gardens of prudence and virtue--and things like that--but of course what they wanted was the money they had paid.
“That is only fair, sirs,” said Caspian. “Every man who has bought a slave today must have his money back. Pug, bring out your takings to the last minim.” (A minim is the fortieth part of a crescent.)
“Does your good Majesty mean to beggar me?” whined Pug.
“You have lived on broken hearts all your life,” said Caspian, “and if you are beggared, it is better to be a beggar than a slave. But where is my other friend?”
“Oh him?” said Pug. “Oh take him and welcome. Glad to have him off my hands. I’ve never seen such a drug in the market in all my born days. Priced him at five crescents in the end and even so nobody’d have him. Threw him in free with other lots and still no one would have him. Wouldn’t touch him. Wouldn’t look at him. Tacks, bring out Sulky.”
Thus Eustace was produced, and sulky he certainly looked; for though no one would want to be sold as a slave, it is perhaps even more galling to be a sort of utility slave whom no one will buy. ~ C S Lewis,
586:As for the little banshees, when they returned home they, too, were satisfied.
“I wouldn’t mind marrying him,” said the eldest, Hope.
“I wouldn’t either,” said Faith.
“Nor me,” said Charity. “I w-wouldn’t…mind, too.”
Then they sighed. “Mother will tell us which one it’s going to be,” said Hope. “As long as it’s not Prudence.”
Prudence was still in nappies and far too small to be in the running, but she had curls and a dimple and her sisters hated her.
As for Clovis, he lay freshly bathed in a linen nightshirt between cool and spotless sheets. No mosquito netting, no flypaper, no beetles…yes, he would definitely hold out for at least a week. He had promised Finn and he would do it.
But Sir Aubrey was not yet in bed. He had limped up to the Picture Gallery at the top of the house and stood for a long time looking at the portrait of Alwin Taverner in his naval uniform.
Really, the likeness was extraordinary! The nose, the eyes, the mouth, the way his hair fell over his forehead--all of it was the same as in the boy who had come today.
It happened sometimes that a likeness skipped a few generations and then showed up stronger than ever, thought Sir Aubrey. That was the amazing thing about The Blood. ~ Eva Ibbotson,
587:It’s very kind of you to facilitate a correspondence between them.”
“Oh, it’s no bother. It’s for Christopher’s sake that I agreed. I will admit to being surprised that Prudence took the time to write to Christopher.”
“Why do you say that?”
“I don’t think she gives a fig about him. I warned Christopher about her before he left, actually. But he was so taken with her looks and her high spirits that he managed to convince himself there was something genuine between them.”
“I thought you liked Prudence.”
“I do. Or at least…I’m trying to. Because of you.” Audrey smiled wryly at Beatrix’s expression. “I’ve resolved to be more like you, Bea.”
“Like me? Oh, I wouldn’t do that. Haven’t you noticed how odd I am?”
Audrey’s smile broadened into a grin, and for a moment she looked like the carefree young woman she had been before John’s illness. “You accept people for what they are. I think you regard them as you do your creatures--you’re patient, and you observe their habits and wants, and you don’t judge them.”
“I judged your brother-in-law severely,” Beatrix pointed out, feeling guilty.
“More people should be severe on Christopher,” Audrey said, her smile lingering. “It might improve his character. ~ Lisa Kleypas,
588:We hold these truths to be self-evident, that all men are created equal, that they are endowed, by their Creator, with certain unalienable Rights, that among these are Life, Liberty, and the pursuit of Happiness.

That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed, That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or abolish it, and to institute new Government, laying its foundation on such principles, and organizing its powers in such form, as to them shall seem most likely to effect their Safety and Happiness.

Prudence, indeed, will dictate that Governments long established should not be changed for light and transient causes; and accordingly all experience hath shewn, that mankind are more disposed to suffer, while evils are sufferable, than to right themselves by abolishing the forms to which they are accustomed. But when a long train of abuses and usurpations, pursuing invariably the same Object, evinces a design to reduce them under absolute Despotism, it is their right, it is their duty, to throw off such Government, and to provide new Guards for their future security. ~ Thomas Jefferson,
589:DA Datta: what have we given? My friend, blood shaking my heart The awful daring of a moment's surrender Which an age of prudence can never retract By this, and this only, we have existed Which is not to be found in our obituaries Or in memories draped by the beneficent spider Or under seals broken by the lean solicitor In our empty rooms 410 DA Dayadhvam: I have heard the key Turn in the door once and turn once only We think of the key, each in his prison Thinking of the key, each confirms a prison Only at nightfall, aetherial rumours Revive for a moment a broken Coriolanus DA Damyata: The boat responded Gaily, to the hand expert with sail and oar 420 The sea was calm, your heart would have responded Gaily, when invited, beating obedient To controlling hands                                      I sat upon the shore Fishing, with the arid plain behind me Shall I at least set my lands in order? London Bridge is falling down falling down falling down Poi s'ascose nel foco che gli affina Quando fiam ceu chelidon - O swallow swallow Le Prince d'Aquitaine a la tour abolie 430 These fragments I have shored against my ruins Why then Ile fit you. Hieronymo's mad againe. Datta. Dayadhvam. Damyata.                            Shantih shantih shantih ~ T S Eliot,
590:Dear Mr. Beard,

On the radio last spring, President Roosevelt said that each and every one of us here on the home front has a battle to fight; We must keep our spirits up. I am doing my best, but in my opinion Liver Gems are a lost cause, because they would take the spirit right out of anyone.
So when Mother says it is wrong for us to eat better than our brave men overseas, I tell her that I don't see how eating disgusting stuff helps them in the least. But, Mr. Beard, it is very hard to cook good food when you're only a beginner! When Mother decided it was her patriotic duty to work at the airplane factory, she should have warned me about the recipes. You just can't trust them! Prudence Penny's are so revolting. I want to throw them right into the garbage.
Mrs. Davis from next door lent me one of her wartime recipe pamphlets, and I read about liver salmi, which sounded so romantic. But by the time I had cooked the liver for twenty minutes in hot water, cut it into little cubes, rolled them in flour, and sautéed them in fat, I'd made flour footprints all over the kitchen floor. The consommé and cream both hissed like angry cats when I added them. Then I was supposed to add stoned olives and taste for seasoning. I spit it right into the sink. ~ Ruth Reichl,
591:Look your fill ” the creature murmured his voice as sweet and rich as syllabub sauce. And his lusty grin when he said it was sinful—and pleasurable.
Prue was certain her face flamed red at the barbarian’s insinuation.
“I’m sure I don’t know what you mean ” she replied tartly.
He smiled and drained his goblet. His head was tilted back exposing the thick cords in his throat and Prue watched him eagerly drink down the entire contents in one swallow. Never had she seen such a vulgar display. Never had she been so engrossed in the workings of a man’s throat and the movement of his Adam’s apple. With a thunk he set the goblet down and shoved his chair back. His legs were spread and the black leather riding britches he wore were pulled snugly over his massive thighs…and other parts as well.
Flushing Prudence glanced away. She could not look at him like that with his lace jabot untied and lying on either side of his opened shirt. A shirt that was unbuttoned and opened to his waist exposing a vast amount of dark male skin hairless and bronzed.
“Shall you not look my lady ” he beckoned softly. “I like the feel of your eyes on me.”
“Cover yourself sir ” she demanded. “It’s most unseemly.”
“Ah the lady is Temperance indeed ” the brute murmured huskily. ~ Charlotte Featherstone,
592:Will you reconsider your decision?” Beatrix asked. “About letting me take Albert?”
“No,” Christopher said brusquely.
“No?” she repeated, as if his refusal were inconceivable.
Christopher scowled. “You needn’t worry about him. I’ve left the servants specific instructions. He will be well cared for.”
Beatrix’s face was taut with indignation. “I’m sure you believe so.”
Nettled, he snapped, “I wish I took the same enjoyment in hearing your opinions that you take in airing them, Miss Hathaway.”
“I stand by my opinions when I know I’m right, Captain Phelan. Whereas you stand by yours merely because you’re stubborn.”
Christopher gave her a stony stare. “I will escort you out.”
“Don’t bother. I know the way.” She strode to the threshold, her back very straight.
Albert began to follow, until Christopher commanded him to come back.
Pausing at the threshold, Beatrix turned to give Christopher an oddly intent stare. “Please convey my fondness to Audrey. You both have my hopes for a pleasant journey to London.” She hesitated. “If you wouldn’t mind, please relay my good wishes to Prudence when you see her, and give her a message.”
“What is it?”
“Tell her,” Beatrix said quietly, “that I won’t break my promise.”
“What promise is that?”
“She’ll understand. ~ Lisa Kleypas,
593:What Pascal overlooked was the hair-raising possibility that God might out-Luther Luther. A special area in hell might be reserved for those who go to mass. Or God might punish those whose faith is prompted by prudence. Perhaps God prefers the abstinent to those who whore around with some denomination he despises. Perhaps he reserves special rewards for those who deny themselves the comfort of belief. Perhaps the intellectual ascetic will win all while those who compromised their intellectual integrity lose everything.

There are many other possibilities. There might be many gods, including one who favors people like Pascal; but the other gods might overpower or outvote him, à la Homer. Nietzsche might well have applied to Pascal his cutting remark about Kant: when he wagered on God, the great mathematician 'became an idiot. ~ Walter Kaufmann,
594:What do you think of her?" he asked.
Annandale replied without hesitation. "I would marry her myself, were I five years younger."
"Five?" Christopher repeated skeptically.
"Ten, damn you." But a slight smile had appeared on the earl's time-weathered face. "I commend you on your choice. She's a spirited girl. Fearless, Lovely in her own way, and with her charm she has no need of true beauty. You'll need to keep a firm hand on the reins, but the trouble will be worth it." He paused, looking wistful. "Once you've had a woman like that, you can never be content with the ordinary kind."
Christopher had been about to argue over the question of Beatrix's beauty, which in his opinion was unequaled. But that last sentence caught his attention. "You're referring to Grandmother?" he asked.
"No. Your grandmother was the kind of woman I thought I should marry. I was in love with someone else- a far less suitable girl. And I let her go, to my everlasting regret." He sighed, pondering some distant memory. "A lifetime without her..."
Fascinated, Christopher wanted to ask more... but this was hardly the time or place for such a conversation. However, it gave him an unexpected insight into his grandfather. What would it do to a man, to marry a Prudence when one might have had a Beatrix? It would be enough to turn anyone bitter. ~ Lisa Kleypas,
595:Perhaps it's better after all that you stop writing to him. You seem rather fixed on him. I hope you have no thought that Christopher would ever..." She paused delicately. "Never mind."
"I know what you were going to say," Beatrix had said in a matter-of-fact manner. "Of course I have no illusions about that. I haven't forgotten that he once compared me to a horse."
"He did not compare you to a horse," Prudence said. "He merely said you belonged in the stables. However, he is a sophisticated man, and he would never be happy with a girl who spends most of her time with animals."
"I much prefer the company of animals to that of any person I know," Beatrix shot back. Instantly she regretted the tactless statement, especially as she saw that Prudence had taken it as a personal affront. "I'm sorry. I didn't mean-"
"Perhaps you had better leave, then, and go to your pets," Prudence had said in a frosty tone. "You'll be happier conversing with someone who can't talk back to you."
Chastened and vexed, Beatrix had left Mercer House. But not before Prudence had said, "For all our sakes, Bea, you must promise me never to tell Captain Phelan that you wrote the letters. There would be no point in it. Even if you told him, he wouldn't want you. It would only be an embarrassment, and a source of resentment. A man like that would never forgive such a deception. ~ Lisa Kleypas,
596:There must always remain, however, from the standpoint of normal waking consciousness, a certain baffling inconsistency between the wisdom brought forth from the deep, and the prudence usually found to be effective in the light world. Hence the common divorce of opportunism from virtue and the resultant degeneration of human existence. Martyrdom is for saints, but the common people have their institutions, and these cannot be left to grow like lilies of the field; Peter keeps drawing his sword, as in the garden, to defend the creator and sustainer of the world. The boon brought from the transcendent deep becomes quickly rationalized into nonentity, and the need becomes great for another hero to refresh the word. How teach again, however, what has been taught correctly and incorrectly learned a thousand thousand times, throughout the millenniums of mankind’s prudent folly? That is the hero’s ultimate difficult task. How render back into light-world language the speech-defying pronouncements of the dark? How represent on a two-dimensional surface a three-dimensional form, or in a three-dimensional image a multi-dimensional meaning? How translate into terms of “yes” and “no” revelations that shatter into meaninglessness every attempt to define the pairs of opposites? How communicate to people who insist on the exclusive evidence of their senses the message of the all-generating void? ~ Joseph Campbell,
597:Il est convenu qu’on ne peut parler du diable sans provoquer, de la part de tous ceux qui se piquent d’être plus ou moins « modernes », c’est-à-dire de l’immense majorité de nos contemporains, des sourires dédaigneux ou des haussements d’épaules plus méprisants encore ; et il est des gens qui, tout en ayant certaines convictions religieuses, ne sont pas les derniers à prendre une semblable attitude, peut-être par simple crainte de passer pour « arriérés », peut-être aussi d’une façon plus sincère. Ceux-là, en effet, sont bien obligés d’admettre en principe l’existence du démon, mais ils seraient fort embarrassés d’avoir à constater son action effective ; cela dérangerait par trop le cercle restreint d’idées toutes faites dans lequel ils ont coutume de se mouvoir. C’est là un exemple de ce « positivisme pratique » auquel nous avons fait allusion précédemment : les conceptions religieuses sont une chose, la « vie ordinaire » en est une autre, et, entre les deux, on a bien soin d’établir une cloison aussi étanche que possible ; autant dire qu’on se comportera en fait comme un véritable incroyant, avec la logique en moins ; mais quel moyen de faire autrement, dans une société aussi « éclairée » et aussi « tolérante » que la nôtre, sans se faire traiter à tout le moins d’« halluciné » ? Sans doute, une certaine prudence est souvent nécessaire, mais prudence ne veut pas dire négation « a priori » et sans discernement ; ~ Ren Gu non,
598:(about William Blake)

[Blake] said most of us mix up God and Satan. He said that what most people think is God is merely prudence, and the restrainer and inhibitor of energy, which results in fear and passivity and "imaginative death."

And what we so often call "reason" and think is so fine, is not intelligence or understanding at all, but just this: it is arguing from our *memory* and the sensations of our body and from the warnings of other people, that if we do such and such a thing we will be uncomfortable. "It won't pay." "People will think it is silly." "No one else does it." "It is immoral."

But the only way you can grow in understanding and discover whether a thing is good or bad, Blake says, is to do it. "Sooner strangle an infant in its cradle than nurse unacted desires."

For this "Reason" as Blake calls it (which is really just caution) continually nips and punctures and shrivels the imagination and the ardor and the freedom and the passionate enthusiasm welling up in us. It is Satan, Blake said. It is the only enemy of God. "For nothing is pleasing to God except the invention of beautiful and exalted things." And when a prominent citizen of his time, a logical, opining, erudite, measured, rationalistic, Know-it-all, warned people against "mere enthusiasm," Blake wrote furiously (he was a tender-hearted, violent and fierce red-haired man): "Mere enthusiasm is the All in All! ~ Brenda Ueland,
599:I happened to meet one of your friends today, when I chanced upon her during a walk.”
“Who?”
“Miss Hathaway.”
“Beatrix?” Audrey looked at him attentively. “I hope you were polite to her.”
“Not especially,” he admitted.
“What did you say to her?”
He scowled into his teacup. “I insulted her hedgehog,” he muttered.
Audrey looked exasperated. “Oh, good God.” She began to stir her tea so vigorously that the spoon threatened to crack the porcelain cup. “And to think you were once renowned for your silver tongue. What perverse instinct drives you to repeatedly offend one of the nicest women I’ve ever known?”
“I haven’t repeatedly offended her, I just did it today.”
Her mouth twisted in derision. “How conveniently short your memory is. All of Stony Cross knows that you once said she belonged in the stables.”
“I would never have said that to a woman, no matter how damned eccentric she was. Is.
“Beatrix overheard you telling it to one of your friends, at the harvest dance held at Stony Cross Manor.”
“And she told everyone?”
“No, she made the mistake of confiding in Prudence, who told everyone. Prudence is an incurable gossip.”
“Obviously you have no liking for Prudence,” he began, “but if you--”
“I’ve tried my best to like her. I thought if one peeled away the layers of artifice, one would find the real Prudence beneath. But there’s nothing beneath. And I doubt there ever will be. ~ Lisa Kleypas,
600:SOME People are subject to a certain delicacy of passion,1 which makes them extremely sensible to all the accidents of life, and gives them a lively joy upon every prosperous event, as well as a piercing grief, when they meet with misfortunes and adversity. Favours and good offices° easily engage their friendship; while the smallest injury provokes their resentment. Any honour or mark of distinction elevates them above measure; but they are as sensibly touched with contempt.° People of this character have, no doubt, more lively enjoyments, as well as more pungent° sorrows, than men of cool and sedate tempers: But, I believe, when every thing is balanced, there is no one, who would not rather be of the latter character, were he entirely master of his own disposition. Good or ill fortune is very little at our disposal: And when a person, that has this sensibility° of temper, meets with any misfortune, his sorrow or resentment takes entire possession of him, and deprives him of all relish in the common occurrences of life; the right enjoyment of which forms the chief part of our happiness. Great pleasures are much less frequent than great pains; so that a sensible temper must meet with fewer trials in the former way than in the latter. Not to mention, that men of such lively passions are apt to be transported beyond all bounds of prudence and discretion, and to take false steps in the conduct of life, which are often irretrievable. There ~ David Hume,
601:How is Prudence?” she heard him ask. It hurt to hear the note of wary longing in his voice.
“Quite well, I believe. She’s in London for the season.” Beatrix hesitated before adding carefully, “We are still friends, but perhaps not as fond of each other as we once were.”
“Why?”
His gaze was alert now. Clearly any mention of Prudence earned his close attention.
Because of you, Beatrix thought, and managed a faint, wry smile. “It seems we have different interests.” I’m interested in you, and she’s interested in your inheritance.
“You’re hardly cut from the same cloth.”
Hearing the sardonic note in his voice, Beatrix tilted her head and regarded him curiously. “I don’t take your meaning.”
He hesitated. “I only meant that Miss Mercer is conventional. And you’re…not.” His tone was seasoned with the merest hint of condescension…but there was no mistaking it.
Abruptly all the feelings of compassion and tenderness disappeared as Beatrix realized that Christopher Phelan had not changed in one regard: he still didn’t like her.
“I would never want to be a conventional person,” she said. “They’re usually dull and superficial.”
It seemed he took that as a slight against Prudence.
“As compared to people who bring garden pests to picnics? No one could accuse you of being dull, Miss Hathaway.”
Beatrix felt the blood drain from her face. He had insulted her. The realization made her numb.
“You may insult me,” she said, half amazed that she could still speak. “But leave my hedgehog alone. ~ Lisa Kleypas,
602:What is the price of Experience? Do men buy it for a song?
Or wisdom for a dance in the street? No, it is bought with the price
Of all that a man hath, his house, his wife, his children
Wisdom is sold in the desolate market where none come to buy
And in the wither'd field where the farmer ploughs for bread in vain

It is an easy thing to triumph in the summer's sun
And in the vintage and to sing on the waggon loaded with corn
It is an easy thing to talk of patience to the afflicted
To speak the laws of prudence to the homeless wanderer
To listen to the hungry raven's cry in wintry season
When the red blood is fill'd with wine and with the marrow of lambs

It is an easy thing to laugh at wrathful elements
To hear the dog howl at the wintry door, the ox in the slaughterhouse moan;
To see a god on every wind and a blessing on every blast
To hear sounds of love in the thunderstorm that destroys our enemies' house;
To rejoice in the blight that covers his field and the sickness that cuts off his children
While our olive and vine sing and laugh round our door and our children bring fruits and flowers

Then the groan and the dolour are quite forgotten and the slave grinding at the mill
And the captive in chains and the poor in the prison and the soldier in the field
When the shatter'd bone hath laid him groaning among the happier dead
It is an easy thing to rejoice in the tents of prosperity:
Thus could I sing and thus rejoice: but it is not so with me. ~ William Blake,
603:How is Prudence?" she heard him ask. It hurt to hear the note of wary longing in his voice.
"Quite well, I believe. She's in London for the season." Beatrix hesitated before adding carefully, "We are still friends, but perhaps not as fond of each other as we once were."
"Why?"
His gaze was alert now. Clearly any mention of Prudence earned his close attention.
Because of you, Beatrix thought, and managed a faint, wry smile. "It seems we have different interests." I'm interested in you, and she's interested in your inheritance.
"You're hardly cut from the same cloth."
Hearing the sardonic note in his voice, Beatrix tilted her head and regarded him curiously. "I don't take your meaning."
He hesitated. "I only meant that Miss Mercer is conventional. And you're... not." His tone was seasoned with the merest hint of condescension... but there was no mistaking it.
Abruptly all the feelings of compassion and tenderness disappeared as Beatrix realized that Christopher Phelan had not changed in one regard: he still didn't like her.
"I would never want to be a conventional person," she said. "They're usually dull and superficial."
It seemed he took that as a slight against Prudence.
"As compared to people who bring garden pests to picnics? No one could accuse you of being dull, Miss Hathaway."
Beatrix felt the blood drain from her face. He had insulted her. The realization made her numb.
"You may insult me," she said, half amazed that she could still speak. "But leave my hedgehog alone. ~ Lisa Kleypas,
604:Plead For Me
Oh, thy bright eyes must answer now,
When Reason, with a scornful brow,
Is mocking at my overthrow!
Oh, thy sweet tongue must plead for me
And tell, why I have chosen thee!
Stern Reason is to judgment come,
Arrayed in all her forms of gloom:
Wilt thou, my advocate, be dumb?
No, radiant angel, speak and say,
Why I did cast the world away.
Why I have persevered to shun
The common paths that others run,
And on a strange road journeyed on,
Heedless, alike, of wealth and power Of glory's wreath and pleasure's flower.
These, once, indeed, seemed Beings Divine;
And they, perchance, heard vows of mine,
And saw my offerings on their shrine;
But, careless gifts are seldom prized,
And mine were worthily despised.
So, with a ready heart I swore
To seek their altar-stone no more;
And gave my spirit to adore
Thee, ever - present, phantom thing;
My slave, my comrade, and my king,
A slave, because I rule thee still;
Incline thee to my changeful will,
And make thy influence good or ill:
A comrade, for by day and night
Thou art my intimate delight, My darling pain that wounds and sears
And wrings a blessing out from tears
By deadening me to earthly cares;
63
And yet, a king, though Prudence well
Have taught thy subject to rebel.
And am I wrong to worship, where
Faith cannot doubt, nor hope despair,
Since my own soul can grant my prayer?
Speak, God of visions, plead for me,
And tell why I have chosen thee !
~ Emily Jane Brontë,
605:Speak, God Of Visions
O, thy bright eyes must answer now,
When Reason, with a scornful brow,
Is mocking at my overthrow!
O, thy sweet tongue must plead for me,
And tell why I have chosen thee!
Stern Reason is to judgment come,
Arrayed in all her forms of gloom:
Wilt thou, my advocate, be dumb?
No, radiant angel, speak and say
Why I did cast the world away;
Why I have presevered to shun
The common paths that others run,
And on a strange road journeyed on,
Heedless alike of wealth and power,
Of Glory's wreath and Pleasure's flower.
These once, indeed, seemed Beings Divine;
And they, perchance, heard vows of mine,
And saw my offerings on their shrine;
But careless gifts are seldom prized,
And mine were worthily despised.
So, with a ready heart I swore
To seek their altar-stone no more;
And gave my spirit to adore
Thee, ever-present, phantom thing—
My slave, my comrade, and my king.
A slave, because I rule thee still,
Incline thee to my changeful will,
And make thy influence good or ill;
A comrade, for by day and night
Thou art my intimate delight,—
My darling pain that wounds and sears,
And wrings a blessing out of tears
Be deadening me to earthly cares;
79
And yet, a king, though Prudence well
Have taught thy subject to rebel.
And I am wrong to worship where
Faith cannot doubt, nor Hope despair,
Since my own soul can grant my prayer?
Speak, God of Visions, plead for me,
And tell why I have chosen thee!
~ Emily Jane Brontë,
606:Oh, Thy Bright Eyes Must Answer Now
Oh, thy bright eyes must answer now,
When Reason, with a scornful brow,
Is mocking at my overthrow!
Oh, thy sweet tongue must plead for me
And tell why I have chosen thee!.
Stern Reason is to judgment come,
Arrayed in all her forms of gloom:
Wilt thou, my advocate, be dumb?
No, radiant angel, speak and say
Why I did cast the world away,
Why I have persevered to shun
The common paths that others run;
And on a strange road journeyed on,
Heedless, alike of wealth and power
Of glory's wreath and pleasure's flower.
These, once, indeed, seemed Beings Divine;
And they, perchance, heard vows of mine,
And saw my offerings on their shrine;
But careless gifts are seldom prized,
And mine were worthily despised.
So, with a ready heart, I swore
To seek their altar-stone no more;
And gave my spirit to adore
Thee, ever-present, phantom thing
My slave, my comrade, and my king.
A slave, because I rule thee still;
Incline thee to my changeful will,
And make thy influence good or ill:
A comrade, for by day and night
Thou art my intimate delight,
My darling pain that wounds and sears,
And wrings a blessing out from tears
By deadening me to earthly cares;
60
And yet, a king, though Prudence well
Have taught thy subject to rebel.
And am I wrong to worship where
Faith cannot doubt, nor hope despair,
Since my own soul can grant my prayer?
Speak, God of visions, plead for me,
And tell why I have chosen thee!.
~ Emily Jane Brontë,
607:Niels Lyhne was tired. These repeated runnings to a leap that was never leaped had wearied him. Everything seemed to him hollow and worthless, distorted and confused, and, oh, so petty! He preferred to stop his ears and stop his mouth and to immerse himself in studies that had nothing to do with the busy everyday world, but were like an ocean apart, where he could wander peacefully in silent forests of seaweed among curious animals.

He was tired, and the root of his weariness sprang from his baffled hope of love; thence it had spread, quickly and surely, through his whole being, to all his faculties and all his thoughts. Now he was cold and passionless enough, but in the beginning, after the blow had fallen, his love had grown, day by day, with the irresistible power of a malignant fever. There had been moments when his soul was almost bursting with insane passion; it swelled like a wave in its infinite longing and frothing desire; it rose and went on rising and rising, till every fiber in his brain and every cord in his heart were strung tense to the breaking point. Then weariness had come, soothing and healing, making his nerves dull against pain, his blood too cold for enthusiasm, and his pulse too weak for action. And more than that, it had protected him against a relapse by giving him all the prudence and egoism of the convalescent. When his thoughts went back to those days in Fjordby, he had a sense of immunity akin to the feeling of a man who has just passed through a severe illness and knows that now, when he has endured his allotted agony, and the fever has burned itself to ashes within him, he will be free for a long, long time. ~ Jens Peter Jacobsen,
608:When!
WHEN I am young again I'll hoard my bliss,
Nor deem that inexhaustible it is,
Remembering old age comes after this,
Joy grows to pain;
Nor waste one moment of youth's rose-sweet hours,
Nor trample one of all its countless flowers,
But drink the summer sun and soft spring showers,
When I am young again.
I will be wise with wisdom dearly won
By those who through life's wood have nearly run;
Learn what to do, and what to leave undone,
Risk or refrain.
I will not seek into my mouth to take
The bitter apple of the acrid lake,
But at clear fountains all my thirsts will slake,
When I am young again.
I will not brush the bloom to reach the core,
Remembering how it chanced with me before,
And bloom once lost returns not any more,
Hard cores remain:
I will fence round with prudence and secure
A lasting bloom whose freshness shall endure;
Oh, I will guard my peach of youth, be sure,
When I am young again.
When I am young again, I'll spend no breath
On bitter words the heart remembereth
When bitterness is swallowed up by Death
Holding sole reign;
I'll love so well that if they pass to sleep
Before me, I shall have no watch to keep
Over their tears-only my tears to weep
When I am young again.
466
I will not lightly joy nor idly grieve,
Nor for a heaven itself one soul deceive,
Nor will I be deceived, vainly believe,
Nor love in vain.
Come back, lost youth! Ah, Fate, that one gift give!
Then I will show that I have learned to live;
Youth shall be wise--and two and two make five-When I am young again!
~ Edith Nesbit,
609:I’ll escort you to London in a few days, if you like. I had already planned to go there to see Prudence Mercer.”
Audrey frowned. “Oh.”
Christopher gave her a questioning glance. “I gather your opinion of her has not changed.”
“Oh, it has. It’s worsened.”
He couldn’t help but feel defensive on Prudence’s behalf. “Why?”
“For the past two years, Prudence has earned a reputation as a shameless flirt. Her ambition to marry a wealthy man, preferably a peer, is known to everyone. I hope you have no illusions that she pined for you in your absence.”
“I would hardly expect her to don sackcloth while I was gone.”
“Good, because she didn’t. In fact, from all appearances you slipped from her mind completely.” Audrey paused before adding bitterly, “However, soon after John passed away and you became the new heir to Riverton, Prudence evinced a great deal of renewed interest in you.”
Christopher showed no expression as he puzzled over this unwelcome information. It sounded nothing like the woman who had corresponded with him. Clearly Prudence was the victim of vicious rumors--and in light of her beauty and charm, that was entirely expected.
However, he had no desire to start an argument with his sister-in-law. Hoping to distract her from the volatile subject of Prudence Mercer, he said, “I happened to meet one of your friends today, when I chanced upon her during a walk.”
“Who?”
“Miss Hathaway.”
“Beatrix?” Audrey looked at him attentively. “I hope you were polite to her.”
“Not especially,” he admitted.
“What did you say to her?”
He scowled into his teacup. “I insulted her hedgehog,” he muttered.
Audrey looked exasperated. “Oh, good God. ~ Lisa Kleypas,
610:FINANCIAL FREEDOM For the Lord your God will bless you as he has promised, and you will lend to many nations but will borrow from none. You will rule over many nations but none will rule over you. Deuteronomy 15:6 God promised Israel that if they were obedient to Him, they’d lack nothing. He’d bless Israel so abundantly that they’d have plenty to lend to others. Interesting how the verse goes from not being a borrower to not being ruled. The link between indebtedness and control is reiterated in Proverbs 22:7: “The rich rule over the poor, and the borrower is slave to the lender.” America is so many trillions of dollars in debt it’s almost impossible to account. Yet we have leaders refusing to acknowledge it, refusing to cut spending, and refusing to exercise fiscal prudence. What’s worse is the very real danger of being owned by lenders. When we are dependent on China, a nation that does not particularly like us, we’re in big trouble. Washington spends our money in unbelievably wasteful ways. The government’s backing of the green-energy company Solyndra cost us half a billion dollars alone! The Obama “stimulus” package, enacted in 2009, is expected to cost well over $800 billion by 2019, and the only real stimulus it has provided has been to government spending. The stories of government waste are legion. How about the $16 billion of ammunition the government purchased, only to decide it didn’t need it, so it spent $1 billion to destroy it! How’s that for prudently handling the nation’s money and resources? SWEET FREEDOM IN Action Today, vow to pay closer attention to how politicians spend your money. Those who do not exercise fiscal restraint do not deserve your vote. Find candidates who do. Remember that bigger government is the problem, not the cure. ~ Sarah Palin,
611:You are a passenger. We are all, often, passengers. The boat, history, is going somewhere. You are not the captain. But you have excellent accommodations. Of course, down there in the hold are famished immigrants or enslaved Africans or press-ganged tars. You can’t help them—you do feel sorry for them—and you can’t control the captain, either. Cosseted though you may be, you are actually quite powerless. A gesture on your part might relieve your bad conscience, if you have a bad conscience, but would not materially improve their situation. How would it help them to give up your own spacious cabin, with the room you require for your copious belongings, since, although those below have very few belongings, there are so many of them? The food you are eating would never be enough to feed all of them; indeed, if prepared with them in mind as well, it would no longer be as refined; and of course the view would be spoiled (crowds spoil a view, crowds litter, etc.). So you have no choice but to enjoy the excellent food and the view. Nevertheless, assuming you are not indifferent, you think a lot about what is going on. Even if it is not your responsibility, how can it be your responsibility, you are still a participant and a witness. (First- or second-class passengers, these are the points of view from which most accounts of history are written.) And if those being persecuted are those who might have had accommodations as agreeable as your own, people of your own rank or who have your interests, you are far less likely to be indifferent to their present distress. Of course, you cannot prevent them from being punished if they are in fact guilty. But, assuming you are not indifferent, that you are a decent person, you will try to intervene when you can. Counsel leniency. Or at least prudence. The ~ Susan Sontag,
612:O mad, superbly drunk;
  If you kick open your doors and
play the fool in public;
  If you empty your bag in a night,
and snap your fingers at prudence;
  If you walk in curious paths and
play with useless things;
  Reck not rhyme or reason;
  If unfurling your sails before the
storm you snap the rudder in two,
  Then I will follow you, comrade,
and be drunken and go to the dogs.
  I have wasted my days and nights
in the company of steady wise neighbours.
  Much knowing has turned my hair
grey, and much watching has made
my sight dim.
  For years I have gathered and
heaped up scraps and fragments of
things:
  Crush them and dance upon them,
and scatter them all to the winds.
  For I know 'tis the height of wisdom
to be drunken and go the dogs.
  Let all crooked scruples vanish,
let me hopelessly lose my way.
  Let a gust of wild giddiness come
and sweep me away from my anchors.
  The world is peopled with worthies,
and workers, useful and clever.
  There are men who are easily first,
and men who come decently after.
  Let them be happy and prosper,
and let me be foolishly futile.
  For I know 'tis the end of all works
to be drunken and go to the dogs.
  I swear to surrender this moment
all claims to the ranks of the decent.
  I let go my pride of learning and
judgment of right and of wrong.
  I'll shatter memory's vessel, scattering
the last drop of tears.
  With the foam of the berry-red
wine I will bathe and brighten my
laughter.
  The badge of the civil and staid
I'll tear into shreds for the nonce.
  I'll take the holy vow to be worthless,
to be drunken and go to the dogs.

~ Rabindranath Tagore, The Gardener XLII - O Mad, Superbly Drunk
,
613:Preparatory Meditations - Second Series: 12
(Ezekiel 37:24. David my Servant shall be their King)
Dull, dull indeed! What, shall it e'er be thus?
And why? Are not Thy promises, my Lord,
Rich, quick'ning things? How should my full cheeks blush
To find me thus? And those a lifeless word?
My heart is heedless: unconcerned hereat:
I find my spirits spiritless and flat.
Thou court'st mine eyes in sparkling colors bright,
Most bright indeed, and soul-enamouring,
With the most shining sun, whose beams did smite
Me with delightful smiles to make me spring.
Embellished knots of love assault my mind,
Which still is dull, as if this sun n'er shined.
David in all his gallantry now comes,
Bringing, to tend Thy shrine, his royal glory,
Rich prowess, prudence, victories, sweet songs,
And piety to pencil out Thy story;
To draw my heart to Thee in this brave shine
Of typic beams, most warm. But still I pine.
Shall not this lovely beauty, Lord, set out
In dazzling shining flashes 'fore mine eye,
Enchant my heart, love's golden mine, till 't spout
Out streams of love refin'd that on Thee lie?
Thy glory's great: Thou David's kingdom shalt
Enjoy for aye. I want and that's my fault.
Spare me, my Lord, spare me, I greatly pray,
Let me Thy gold pass through Thy fire until
Thy fire refine, and take my filth away.
That I may shine like gold, and have my fill
Of love for Thee; until my virginal
Chime out in changes sweet Thy praises shall.
Wipe off my rust, Lord, with Thy wisp me scour,
And make Thy beams perch on my strings their blaze.
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My tunes clothe with Thy shine, and quavers pour
My cursing strings on, loaded with Thy praise.
My fervant love with music in her hand,
Shall then attend Thyself, and Thy command.
~ Edward Taylor,
614:A Poem For The End Of The Century
When everything was fine
And the notion of sin had vanished
And the earth was ready
In universal peace
To consume and rejoice
Without creeds and utopias,
I, for unknown reasons,
Surrounded by the books
Of prophets and theologians,
Of philosophers, poets,
Searched for an answer,
Scowling, grimacing,
Waking up at night, muttering at dawn.
What oppressed me so much
Was a bit shameful.
Talking of it aloud
Would show neither tact nor prudence.
It might even seem an outrage
Against the health of mankind.
Alas, my memory
Does not want to leave me
And in it, live beings
Each with its own pain,
Each with its own dying,
Its own trepidation.
Why then innocence
On paradisal beaches,
An impeccable sky
Over the church of hygiene?
Is it because that
Was long ago?
To a saintly man
--So goes an Arab tale-God said somewhat maliciously:
"Had I revealed to people
How great a sinner you are,
They could not praise you."
"And I," answered the pious one,
"Had I unveiled to them
How merciful you are,
They would not care for you."
To whom should I turn
With that affair so dark
Of pain and also guilt
In the structure of the world,
If either here below
Or over there on high
No power can abolish
The cause and the effect?
Don't think, don't remember
The death on the cross,
Though everyday He dies,
The only one, all-loving,
Who without any need
Consented and allowed
To exist all that is,
Including nails of torture.
Totally enigmatic.
Impossibly intricate.
Better to stop speech here.
This language is not for people.
Blessed be jubilation.
Vintages and harvests.
Even if not everyone
Is granted serenity.
~ Czeslaw Milosz,
615:The more lofty philosophical man who is surrounded by loneliness, not because he wishes to be alone, but because he is what he is, and cannot find his equal: what a number of dangers and torments are reserved for him, precisely at the present time, when we have lost our belief in the order of rank, and consequently no longer know how to understand or honour this isolation! Formerly the sage almost sanctified himself in the consciences of the mob by going aside in this way; to-day the anchorite sees himself as though enveloped in a cloud of gloomy doubt and suspicions. And not alone by the envious and the wretched: in every well-meant act that he experiences he is bound to discover misunderstanding, neglect, and superficiality. He knows the crafty tricks of foolish pity which makes these people feel so good and holy when they attempt to save him from his own destiny, by giving him more comfortable situations and more decent and reliable society. Yes, he will even get to admire the unconscious lust of destruction with which all mediocre spirits stand up and oppose him, believing all the while that they have a holy right to do so! For men of such incomprehensible loneliness it is necessary to put a good stretch of country between them and the officiousness of their fellows: this is part of their prudence. For such a man to maintain himself uppermost to-day amid the dangerous maelstroms of the age which threaten to draw him under, even cunning and disguise will be necessary. Every attempt he makes to order his life in the present and with the present, every time he draws near to these men and their modern desires, he will have to expiate as if it were an actual sin: and withal he may look with wonder at the concealed wisdom of his nature, which after every one of these attempts immediately leads him back to himself by means of illnesses and painful accidents. ~ Friedrich Nietzsche,
616:The civilized man is distinguished from the savage mainly by prudence, or, to use a slightly wider term, forethought. He is willing to endure present pains for the sake of future pleasures, even if the future pleasures are rather distant. This habit began to be important with the rise of agriculture; no animal and no savage would work in the spring in order to have food next winter, except for a few purely instinctive forms of action, such as bees making honey or squirrels burying nuts. In these cases, there is no forethought; there is a direct impulse to an act which, to the human spectator, is obviously going to prove useful later on. True forethought only arises when a man does something towards which no impulse urges him, because his reason tells him that he will profit by it at some future date. Hunting requires no forethought, because it is pleasurable; but tilling the soil is labour, and cannot be done from spontaneous impulse. Civilization checks impulse not only through forethought, which is a self-administered check, but also through law, custom, and religion. This check it inherits from barbarism, but it makes it less instinctive and more systematic. Certain acts are labelled criminal, and are punished; certain others, though not punished by law, are labelled wicked, and expose those who are guilty of them to social disapproval. The institution of private property brings with it the subjection of women, and usually the creation of a slave class. On the one hand the purposes of the community are enforced upon the individual, and, on the other hand the individual, having acquired the habit of viewing his life as a whole, increasingly sacrifices his present to his future. It is evident that this process can be carried too far, as it is, for instance, by the miser. But without going to such extremes, prudence may easily involve the loss of some of the best things in life. ~ Bertrand Russell,
617:The Man Bitten By Fleas
A Peevish Fellow laid his Head
On Pillows, stuff'd with Down;
But was no sooner warm in Bed,
With hopes to rest his Crown,
But Animals of slender size,
That feast on humane Gore,
From secret Ambushes arise,
Nor suffer him to snore;
Who starts, and scrubs, and frets, and swears,
'Till, finding all in vain,
He for Relief employs his Pray'rs
In this old Heathen strain.
Great Jupiter! thy Thunder send
From out the pitchy Clouds,
And give these Foes a dreadful End,
That lurk in Midnight Shrouds:
Or Hercules might with a Blow,
If once together brought,
This Crew of Monsters overthrow,
By which such Harms are wrought.
The Strife, ye Gods! is worthy You,
Since it our Blood has cost;
And scorching Fevers must ensue,
When cooling Sleep is lost.
Strange Revolutions wou'd abound,
Did Men ne'er close their Eyes;
Whilst those, who wrought them wou'd be found
At length more Mad, than Wise.
Passive Obedience must be us'd,
If this cannot be Cur'd;
But whilst one Flea is slowly bruis'd,
Thousands must be endur'd.
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Confusion, Slav'ry, Death and Wreck
Will on the Nation seize,
If, whilst you keep your Thunders back,
We're massacr'd by Fleas.
Why, prithee, shatter-headed Fop,
The laughing Gods reply;
Hast thou forgot thy Broom, and Mop,
And Wormwood growing nigh?
Go sweep, and wash, and strew thy Floor,
As all good Housewives teach;
And do not thus for Thunders roar,
To make some fatal Breach:
Which You, nor your succeeding Heir,
Nor yet a long Descent
Shall find out Methods to repair,
Tho' Prudence may prevent.
For Club, and Bolts, a Nation call'd of late,
Nor wou'd be eas'd by Engines of less Weight:
But whether lighter had not done as well,
Let their Great-Grandsons, or their Grandsons tell.
~ Anne Kingsmill Finch,
618:Christopher walked back home with Albert padding calmly beside him. For some reason the dog seemed improved after meeting Beatrix Hathaway. As Christopher gave him a damning glance, Albert looked up at him with a toothy grin, his tongue lolling.
“Idiot,” Christopher muttered, although he wasn’t certain if the word was directed at his dog or himself.
He felt troubled and guilty. He knew he’d behaved like an ass to Beatrix Hathaway. She had tried to be friendly, and he had been cold and condescending.
He hadn’t meant to be offensive. It was just that he was nearly mad with longing for Prudence, for the sweet, artless voice that had saved his sanity. Every word of every letter she’d sent him still resonated through his soul.
“I’ve done a great deal of walking lately. I seem to think better outdoors…”
And when Christopher had set out to find Albert, and found himself walking through the forest, a mad idea had taken hold of him…that she was nearby, and fate would bring them together that quickly, that simply.
But instead of finding the woman he had dreamed of, craved, needed for so long, he had found Beatrix Hathaway.
It wasn’t that he disliked her. Beatrix was an odd creature, but fairly engaging, and far more attractive than he had remembered. In fact, she had become a beauty in his absence, her gangly coltish shape now curved and graceful…
Christopher shook his head impatiently, trying to redirect his thoughts. But the image of Beatrix Hathaway remained. A lovely oval face, a gently erotic mouth, and haunting blue eyes, a blue so rich and deep it seemed to contain hints of purple. And that silky dark hair, pinned up haphazardly, with teasing locks slipping free.
Christ, it had been too long since he’d had a woman. He was randy as the devil, and lonely, and filled with equal measures of grief and anger. He had so many unfulfilled needs, and he didn’t begin to know how to address any of them. But finding Prudence seemed like a good start. ~ Lisa Kleypas,
619:We ought to recognize the darkness of the culture of death when it shows up in our own voices. I am startled when I hear those who claim the name of Christ, and who loudly profess to be pro-life, speaking of immigrants with disdain as “those people” who are “draining our health care and welfare resources.” Can we not see the same dehumanizing strategies at work in the abortion-rights activism that speaks of the “product of conception” and the angry nativism that calls the child of an immigrant mother an “anchor baby”? At root, this is a failure to see who we are. We are united to a Christ who was himself a sojourner, fleeing political oppression (Matt. 2:13–23), and our ancestors in Israel were themselves a migrant people (Exod. 1:1–14; 1 Chron. 16:19; Acts. 7:6). Moreover, our God sees the plight of the fatherless and the blood of the innocent, but he also tells us that because he loves the sojourner and cares for him so should we, “for you were sojourners in the land of Egypt” (Deut. 10:18–19). We might disagree on the basis of prudence about what specific policies should be in place to balance border security with compassion for the immigrants among us, but a pro-life people have no option to respond with loathing or disgust at persons made in the image of God. We might or might not be natural-born Americans, but we are, all of us, immigrants to the kingdom of God (Eph. 2:12–14). Whatever our disagreements on immigration as policy, we must not disagree on whether immigrants are persons. No matter how important the United States of America is, there will come a day when the United States will no longer exist. But the sons and daughters of God will be revealed. Some of them are undocumented farm-workers and elementary-school janitors now. They will be kings and queens then. They are our brothers and sisters forever. We need to stand up against bigotry and harassment and exploitation, even when such could be politically profitable to those who stand with us on other issues. The image of God cannot be bartered away, at the abortion clinic counter or anywhere else. ~ Russell D Moore,
620:The Old Meeting House
Its quiet graves were made for peace till Gabriel blows his horn.
Those wise old elms could hear no cry
Of all that distant agony—
Only the red-winged blackbird, and the rustle of thick ripe corn.
The blue jay, perched upon that bronze, with bright unweeting eye
Could never read the names that signed
The noblest charter of mankind;
But all of them were names we knew beneath our English skies.
And on the low gray headstones, with their crumbling weather-stains,
—Though cardinal birds, like drops of blood,
Flickered across the haunted wood,—
The names you’d see were names that woke like flowers in English lanes
John Applegate was fast asleep; and Temperance Olden, too.
And David Worth had quite forgot
If Hannah’s lips were red or not;
And Prudence veiled her eyes at last, as Prudence ought to do.
And when, across that patch of heaven, that small blue leaf-edged space
At times, a droning airplane went,
No flicker of astonishment
Could lift the heavy eyelids on one gossip’s upturned face.
For William Speakman could not tell—so thick the grasses grow—
If that strange humming in the sky
Meant that the Judgment Day were nigh,
Or if ’twere but the summer bees that blundered to and fro.
And then, across the breathless wood, a Bell began to sound,
The only Bell that wakes the dead,
And Stockton Signer raised his head,
146
And called to all the deacons in the ancient burial-ground.
“The Bell, the Bell is ringing! Give me back my rusty sword.
Though I thought the wars were done,
Though I thought our peace was won,
Yet I signed the Declaration, and the dead must keep their word.
“There’s only one great ghost I know could make that ’larum ring.
It’s the captain that we knew
In the ancient buff and blue,
It’s our Englishman, George Washington, who fought the German king!”
So the sunset saw them mustering beneath their brooding boughs,
Ancient shadows of our sires,
Kindling with the ancient fires,
While the old cracked Bell to southward shook the shadowy meeting house.
~ Alfred Noyes,
621:The Jefferson political style, though, remained smooth rather than rough, polite rather than confrontational. He was a warrior for the causes in which he believed, but he conducted his battles at a remove, tending to use friends and allies to write and publish and promulgate the messages he thought crucial to the public debate. Part of the reason for his largely genial mien lay in the Virginia culture of grace and hospitality; another factor was a calculated decision, based on his experience of men and of politics, that direct conflict was unproductive and ineffective. Jefferson articulated this understanding of politics and the management of conflicting interests in a long, thoughtful letter to a grandson. “A determination never to do what is wrong, prudence, and good humor, will go far towards securing to you the estimation of the world,” he wrote to Patsy’s son Thomas Jefferson Randolph.67 Good humor, Jefferson added, “is the practice of sacrificing to those whom we meet in society all the little conveniences and preferences which will gratify them, and deprive us of nothing worth a moment’s consideration; it is the giving a pleasing and flattering turn to our expressions which will conciliate others and make them pleased with us as well as themselves. How cheap a price for the good will of another!” Jefferson went on: When this is in return for a rude thing said by another, it brings him to his senses, it mortifies and corrects him in the most salutary way, and places him at the feet of your good nature in the eyes of the company.68 But in stating prudential rules for our government in society I must not omit the important one of never entering into dispute or argument with another. I never yet saw an instance of one of two disputants convincing the other by argument. I have seen many, on their getting warm, becoming rude, and shooting one another. Conviction is the effect of our own dispassionate reasoning, either in solitude, or weighing within ourselves dispassionately what we hear from others standing uncommitted in argument ourselves. It was one of the rules which above all others made Doctr. Franklin the most amiable of men in society, “never to contradict anybody. ~ Jon Meacham,
622:I am made to sow the thistle for wheat; the nettle for a nourishing dainty
I have planted a false oath in the earth, it has brought forth a poison tree
I have chosen the serpent for a councellor & the dog for a schoolmaster to my children
I have blotted out from light & living the dove & the nightingale
And I have caused the earthworm to beg from door to door
I have taught the thief a secret path into the house of the just
I have taught pale artifice to spread his nets upon the morning
My heavens are brass my earth is iron my moon a clod of clay
My sun a pestilence burning at noon & a vapor of death in night

What is the price of Experience do men buy it for a song
Or wisdom for a dance in the street? No it is bought with the price
Of all that a man hath his house his wife his children
Wisdom is sold in the desolate market where none come to buy
And in the withered field where the farmer plows for bread in vain

It is an easy thing to triumph in the summers sun
And in the vintage & to sing on the waggon loaded with corn
It is an easy thing to talk of patience to the afflicted
To speak the laws of prudence to the houseless wanderer
To listen to the hungry ravens cry in wintry season
When the red blood is filled with wine & with the marrow of lambs
It is an easy thing to laugh at wrathful elements
To hear a dog howl at the wintry door, the ox in the slaughter house moan
To see a god on every wind & a blessing on every blast
To hear the sounds of love in the thunder storm that destroys our enemies house
To rejoice in the blight that covers his field, & the sickness that cuts off his children

While our olive & vine sing & laugh round our door & our children bring fruits and flowers
Then the groans & the dolor are quite forgotten & the slave grinding at the mill
And the captive in chains & the poor in the prison, & the soldier in the field
When the shattered bone hath laid him groaning among the happier dead

It is an easy thing to rejoice in the tents of prosperity
Thus could I sing & thus rejoice, but it is not so with me! ~ William Blake,
623:Obviously you have no liking for Prudence,” he began, “but if you--”
“I’ve tried my best to like her. I thought if one peeled away the layers of artifice, one would find the real Prudence beneath. But there’s nothing beneath. And I doubt there ever will be.”
“And you find Beatrix Hathaway superior to her?”
“In every regard, except perhaps beauty.”
“There you have it wrong,” he informed her. “Miss Hathaway is a beauty.”
Audrey’s brows lifted. “Do you think so?” she asked idly, lifting the teacup to her lips.
“It’s obvious. Regardless of what I think of her character, Miss Hathaway is an exceptionally attractive woman.”
“Oh, I don’t know…” Audrey devoted careful attention to her tea, adding a tiny lump of sugar. “She’s rather tall.”
“She has the ideal height and form.”
“And brown hair is so common…”
“It’s not the usual shade of brown, it’s as dark as sable. And those eyes…”
“Blue,” Audrey said with a dismissive wave.
“The deepest, purest blue I’ve ever seen. No artist could capture--” Christopher broke off abruptly. “Never mind. I’m straying from the point.”
“What is your point?” Audrey asked sweetly.
“That it is of no significance to me whether Miss Hathaway is a beauty or not. She’s peculiar, and so is her family, and I have no interest in any of them. By the same token, I don’t give a damn if Prudence Mercer is beautiful--I’m interested in the workings of her mind. Her lovely, original, absolutely compelling mind.”
“I see. Beatrix’s mind is peculiar, and Prudence’s is original and compelling.”
“Just so.”
Audrey shook her head slowly. “There is something I want to tell you. But it’s going to become more obvious over time. And you wouldn’t believe it if I told you, or at least you wouldn’t want to believe it. This is one of those things that must be discovered for oneself.”
“Audrey, what the devil are you talking about?”
Folding her narrow arms across her chest, his sister-in-law contemplated him sternly. And yet a strange little smile kept tugging at the corners of her lips. “If you are at all a gentleman,” she finally said, “you will call on Beatrix tomorrow and apologize for hurting her feelings. Go during one of your walks with Albert--she’ll be glad to see him, if not you. ~ Lisa Kleypas,
624:There are six canons of conservative thought:

1) Belief in a transcendent order, or body of natural law, which rules society as well as conscience. Political problems, at bottom, are religious and moral problems. A narrow rationality, what Coleridge called the Understanding, cannot of itself satisfy human needs. "Every Tory is a realist," says Keith Feiling: "he knows that there are great forces in heaven and earth that man's philosophy cannot plumb or fathom." True politics is the art of apprehending and applying the Justice which ought to prevail in a community of souls.

2) Affection for the proliferating variety and mystery of human existence, as opposed to the narrowing uniformity, egalitarianism, and utilitarian aims of most radical systems; conservatives resist what Robert Graves calls "Logicalism" in society. This prejudice has been called "the conservatism of enjoyment"--a sense that life is worth living, according to Walter Bagehot "the proper source of an animated Conservatism."

3) Conviction that civilized society requires orders and classes, as against the notion of a "classless society." With reason, conservatives have been called "the party of order." If natural distinctions are effaced among men, oligarchs fill the vacuum. Ultimate equality in the judgment of God, and equality before courts of law, are recognized by conservatives; but equality of condition, they think, means equality in servitude and boredom.

4) Persuasion that freedom and property are closely linked: separate property from private possession, and Leviathan becomes master of all. Economic levelling, they maintain, is not economic progress.

5) Faith in prescription and distrust of "sophisters, calculators, and economists" who would reconstruct society upon abstract designs. Custom, convention, and old prescription are checks both upon man's anarchic impulse and upon the innovator's lust for power.

6) Recognition that change may not be salutary reform: hasty innovation may be a devouring conflagration, rather than a torch of progress. Society must alter, for prudent change is the means of social preservation; but a statesman must take Providence into his calculations, and a statesman's chief virtue, according to Plato and Burke, is prudence. ~ Russell Kirk,
625:How is Prudence?” she heard him ask. It hurt to hear the note of wary longing in his voice.
“Quite well, I believe. She’s in London for the season.” Beatrix hesitated before adding carefully, “We are still friends, but perhaps not as fond of each other as we once were.”
“Why?”
His gaze was alert now. Clearly any mention of Prudence earned his close attention.
Because of you, Beatrix thought, and managed a faint, wry smile. “It seems we have different interests.” I’m interested in you, and she’s interested in your inheritance.
“You’re hardly cut from the same cloth.”
Hearing the sardonic note in his voice, Beatrix tilted her head and regarded him curiously. “I don’t take your meaning.”
He hesitated. “I only meant that Miss Mercer is conventional. And you’re…not.” His tone was seasoned with the merest hint of condescension…but there was no mistaking it.
Abruptly all the feelings of compassion and tenderness disappeared as Beatrix realized that Christopher Phelan had not changed in one regard: he still didn’t like her.
“I would never want to be a conventional person,” she said. “They’re usually dull and superficial.”
It seemed he took that as a slight against Prudence.
“As compared to people who bring garden pests to picnics? No one could accuse you of being dull, Miss Hathaway.”
Beatrix felt the blood drain from her face. He had insulted her. The realization made her numb.
“You may insult me,” she said, half amazed that she could still speak. “But leave my hedgehog alone.”
Whirling around, she walked away from him in long, digging strides. Albert whimpered and began to follow, which forced Christopher to call him back.
Beatrix didn’t glance over her shoulder, only plowed forward. Bad enough to love a man who didn’t love her. But it was exceptionally worse to love a man who actively disliked her.
Ridiculously, she wished she could write to her Christopher about the stranger she had just met.
He was so contemptuous, she would write. He dismissed me as someone who didn’t deserve a modicum of respect. Clearly he thinks I’m wild and more than a little mad. And the worst part is that he’s probably right.
It crossed her mind that this was why she preferred the company of animals to people. Animals weren’t deceitful. They didn’t give one conflicting impressions of who they were. And one was never tempted to hope that an animal might change its nature. ~ Lisa Kleypas,
626:It seemed as if all the months and years and need had distilled to this one moment, this slender form tucked beneath his. He was actually afraid of what he might do to her. He knew he should roll away, put distance between them, but all he could do was gather in the sensations of her, the enticing rise and fall of her breasts, the feel of her legs splayed beneath the layers of her skirts. The stroke of her fingers on his nape raised chills of pleasure, and at the same time turned his flesh hot with need.
Desperately he groped for her hands and pinned them over her head.
Better.
And worse.
Her gaze provoked him, invited him closer. He could feel the force of will in her, radiant as heat, and everything in him responded to it. Fascinated, he watched a blush spread over her skin. He wanted to follow the spreading color with his fingers and mouth.
Instead he shook his head to clear it. “I’m sorry,” he said, and took a rough breath. “I’m sorry,” he repeated. A humorless laugh scraped in his throat. “I’m always apologizing to you.”
Her wrists relaxed in his hold. “This wasn’t your fault.”
Christopher wondered how the hell she could appear so composed. Aside from the stain of color in her cheeks, she showed no sign of unease. He had a quick, annoying sense of being managed. “I threw you to the floor.”
“Not intentionally.”
Her efforts to make him feel better were having the opposite effect. “Intentions don’t matter when you’ve been knocked over by someone twice your size.”
“Intentions always matter,” Beatrix said. “And I’m used to being knocked over.”
He let go of her hands. “This happens to you often?” he asked sardonically.
“Oh, yes. Dogs, children…everyone leaps on me.”
Christopher could well understand that. Leaping on her was the most pleasurable thing he’d done in years. “Being neither a dog nor a child,” he said, “I have no excuse.”
“The maid dropped a tray. Your reaction was perfectly understandable.”
“Was it?” Christopher asked bitterly, rolling off her. “I’ll be damned if I understand it.”
“Of course it was,” Beatrix said as he helped her up from the floor. “For a long time you’ve been conditioned to dive for cover every time a shell or canister exploded, or a bullet was fired. Just because you’ve come back home doesn’t mean that such reflexes can be easily discarded.”
Christopher couldn’t help wondering…Would Prudence have forgiven him so quickly, or reacted with such self-possession? ~ Lisa Kleypas,
627:By the time Beatrix had finished the letter, she was aware of a peculiar feeling, a sense of surprised compassion pressing against the walls of her heart.
It didn’t seem possible that such a letter could have come from the arrogant Christopher Phelan. It wasn’t at all what she had expected. There was a vulnerability, a quiet need, that had touched her.
“You must write to him, Pru,” she said, closing the letter with far more care than she had previously handled it.
“I’ll do no such thing. That would only encourage more complaining. I’ll be silent, and perhaps that will spur him to write something more cheerful next time.”
Beatrix frowned. “As you know, I have no great liking for Captain Phelan, but this letter…he deserves your sympathy, Pru. Just write him a few lines. A few words of comfort. It would take no time at all. And about the dog, I have some advice--”
“I am not writing anything about the dratted dog.” Prudence gave an impatient sigh. “You write to him.”
Me? He doesn’t want to hear from me. He thinks I’m peculiar.”
“I can’t imagine why. Just because you brought Medusa to the picnic…”
“She’s a very well behaved hedgehog,” Beatrix said defensively.
“The gentleman whose hand was pierced didn’t seem to think so.”
“That was only because he tried to handle her incorrectly. When you pick up a hedgehog--”
“No, there’s no use telling me, since I’m never going to handle one. As for Captain Phelan…if you feel that strongly about it, write a response and sign my name.”
“Won’t he recognize that the handwriting is different?”
“No, because I haven’t written to him yet.”
“But he’s not my suitor,” Beatrix protested. “I don’t know anything about him.”
“You know as much as I do, actually. You’re acquainted with his family, and you’re very close to his sister-in-law. And I wouldn’t say that Captain Phelan is my suitor, either. At least not my only one. I certainly won’t promise to marry him until he comes back from the war with all his limbs intact. I don’t want a husband I would have to push around in an invalid’s chair for the rest of my life.”
“Pru, you have the depth of a puddle.”
Prudence grinned. “At least I’m honest.”
Beatrix gave her a dubious glance. “You’re actually delegating the writing of a love letter to one of your friends?”
Prudence waved her hand in a dismissive gesture. “Not a love letter. There was nothing of love in his letter to me. Just write something cheerful and encouraging. ~ Lisa Kleypas,
628:Amy was mentally packing for a midnight flight to the mail coach to Dover (plan C), when Jane’s gentle voice cut through the listing of ovine pedigrees.
"Such a pity about the tapestries," was all she said. Her voice was pitched low but somehow it carried over both the shouting men.
Amy glanced sharply at Jane, and was rewarded by a swift kick to the ankle. Had that been a ‘say something now!’ kick, or a ‘be quiet and sit still’ kick? Amy kicked back in inquiry. Jane put her foot down hard over Amy’s. Amy decided that could be interpreted as either ‘be quiet and sit still’ or ‘please stop kicking me now!'
Aunt Prudence had snapped out of her reverie with what was nearly an audible click. "Tapestries?" she inquired eagerly.
"Why, yes, Mama," Jane replied demurely. "I had hoped that while Amy and I were in France we might be granted access to the tapestries at the Tuilleries."
Jane’s quiet words sent the table into a state of electric expectancy. Forks hovered over plates in mid-air; wineglasses tilted halfway to open mouths; little Ned paused in the act of slipping a pea down the back of Agnes’s dress. Even Miss Gwen stopped glaring long enough to eye Jane with what looked more like speculation than rancour.
"Not the Gobelins series of Daphne and Apollo!" cried Aunt Prudence.
"But, of course, Aunt Prudence," Amy plunged in. Amy just barely restrained herself from turning and flinging her arms around her cousin. Aunt Prudence had spent long hours lamenting that she had never taken the time before the war to copy the pattern of the tapestries that hung in the Tuilleries Palace. "Jane and I had hoped to sketch them for you, hadn’t we, Jane?"
"We had," Jane affirmed, her graceful neck dipping in assent. "Yet if Papa feels that France remains unsafe, we shall bow to his greater wisdom."
At the other end of the table, Aunt Prudence was wavering. Literally. Torn between her trust in her husband and her burning desire for needlepoint patterns, she swayed a bit in her chair, the feather in her small silk turban quivering with her agitation.
"It surely can’t be as unsafe as that, can it, Bertrand?" She leant across the table to peer at her husband through eyes gone nearsighted from long hours over her embroidery frame.
"After all, if dear Edouard is willing to take responsibility for the girls…"
"Edouard will take very good care of us, I’m sure, Aunt Prudence! If you’ll just read his letter, you’ll see – ouch!" Jane had kicked her again. ~ Lauren Willig,
629:Spiders
Is the spider a monster in miniature?
His web is a cruel stair, to be sure,
Designed artfully, cunningly placed,
A delicate trap, carefully spun
To bind the fly (innocent or unaware)
In a net as strong as a chain or a gun.
There are far more spiders than the man in the street
supposes
And the philosopher-king imagines, let alone knows!
There are six hundred kinds of spiders and each one
Differs in kind and in unkindness.
In variety of behavior spiders are unrivalled:
The fat garden spider sits motionless, amidst or at the heart
Of the orb of its web: other kinds run,
Scuttling across the floor, falling into bathtubs,
Trapped in the path of its own wrath, by overconfidence
drowned and undone.
Other kinds - more and more kinds under the stars and
the sun Are carnivores: all are relentless, ruthless
Enemies of insects. Their methods of getting food
Are unconventional, numerous, various and sometimes
hilarious:
Some spiders spin webs as beautiful
As Japanese drawings, intricate as clocks, strong as rocks:
Others construct traps which consist only
Of two sticky and tricky threads. Yet this ambush is enough
To bind and chain a crawling ant for long
enough:
The famished spider feels the vibration
Which transforms patience into sensation and satiation.
The handsome wolf spider moves suddenly freely and relies
Upon lightning suddenness, stealth and surprise,
Possessing accurate eyes, pouncing upon his victim with the
speed of surmise.
Courtship is dangerous: there are just as many elaborate
70
and endless techniques and varieties
As characterize the wooing of more analytic, more
introspective beings: Sometimes the male
Arrives with the gift of a freshly caught fly.
Sometimes he ties down the female, when she is frail,
With deft strokes and quick maneuvres and threads of silk:
But courtship and wooing, whatever their form, are
informed
By extreme caution, prudence, and calculation,
For the female spider, lazier and fiercer than the male
suitor,
May make a meal of him if she does not feel in the same
mood, or if her appetite
Consumes her far more than the revelation of love's
consummation.
Here among spiders, as in the higher forms of nature,
The male runs a terrifying risk when he goes seeking for
the bounty of beautiful Alma Magna Mater:
Yet clearly and truly he must seek and find his mate and
match like every other living creature!
~ Delmore Schwartz,
630:To My Lady Berkeley
Afflicted upon her Son, My Lord Berkeley's Early Engaging in the Sea-Service.
So the renowned Ithacensian Queen
In Tears for her Telemachus was seen,
When leaving Home, he did attempt the Ire
Of rageing Seas, to seek his absent Sire:
Such bitter Sighs her tender Breast did rend;
But had she known a God did him attend,
And would with Glory bring him safe again,
Bright Thoughts would then have dispossess't her Pain.
Ah Noblest Lady! You that her excel
In every Vertue, may in Prudence well
Suspend your Care; knowing what power befriends
Your Hopes, and what on Vertue still attends.
In bloody Conflicts he will Armour find,
In strongest Tempests he will rule the Wind,
He will through Thousand Dangers force a way,
And still Triumphant will his Charge convey.
And the All-ruling power that can act thus,
Will safe return your Dear Telemachus.
Alas, he was not born to live in Peace,
Souls of his Temper were not made for Ease,
Th' Ignoble only live secure from Harms,
The Generous tempt, and seek out fierce Alarms.
Huge Labours were for Hercules design'd,
Jason, to fetch the Golden Fleece, enjoyn'd,
The Minotaure by Noble Theseus dy'd,
In vain were Valour, if it were not try'd,
Should the admir'd and far-sought Diamond lye,
As in its Bed, unpolisht to the Eye,
It would be slighted like a common stone,
It's Value would be small, its Glory none.
But when't has pass'd the Wheel and Cutters hand,
Then it is meet in Monarchs Crowns to stand.
Upon the Noble Object of your Care
56
Heaven has bestow'd, of Worth, so large a share,
That unastonisht none can him behold,
Or credit all the Wonders of him told!
When others, at his Years were turning o're,
The Acts of Heroes that had liv'd before,
Their Valour to excite, when time should fit,
He then did Things, were Worthy to be writ!
Stayd not for Time, his Courage that out-ran
In Actions, far before in Years, a Man.
Two French Campagnes he boldly courted Fame,
While his Face more the Maid, than Youth became
Adde then to these a Soul so truly Mild,
Though more than Man, Obedient as a Child.
And (ah) should one Small Isle all these confine,
Vertues created through the World to shine?
Heaven that forbids, and Madam so should you;
Remember he but bravely does pursue
His Noble Fathers steps; with your own Hand
Then Gird his Armour on, like him he'll stand,
His Countries Champion, and Worthy be
Of your High Vertue, and his Memory.
~ Anne Killigrew,
631:Dearest Prudence,

I have the robin’s feather in my pocket. How did you know I needed token to carry into battle? For the past two weeks I’ve been in a rifle pit, sniping back and forth with the Russians. It’s no longer a cavalry war, it’s all engineers and artillery. Albert stayed in the trench with me, only going out to carry messages up and down the line.

During the lulls, I try to imagine being in some other place. I imagine you with your feet propped near the hearth, and your breath sweet with mint tea. I imagine walking through the Stony Cross forests with you. I would love to see some commonplace miracles, but I don’t think I could find them without you. I need your help, Pru. I think you might be my only chance of becoming part of the world again.

I feel as if I have more memories of you than I actually do. I was with you on only a handful of occasions. A dance. A conversation. A kiss. I wish I could relive those moments. I would appreciate them more. I would appreciate everything more. Last night I dreamed of you again. I couldn’t see your face, but I felt you near me. You were whispering to me.

The last time I held you, I didn’t know who you truly were. Or who I was, for that matter. We never looked beneath the surface. Perhaps it’s better we didn’t--I don’t think I could have left you, had I felt for you then what I do now.

I’ll tell you what I’m fighting for. Not for England, nor her allies, nor any patriotic cause. It’s all come down to the hope of being with you.


Dear Christopher,

You’ve made me realize that words are the most important things in the world. And never so much as now. The moment Audrey gave me your last letter, my heart started beating faster, and I had to run to my secret house to read it in private.

I haven’t yet told you…last spring on one of my rambles, I found the oddest structure in the forest, a lone tower of brick and stonework, all covered with ivy and moss. It was on a distant portion of the Stony Cross estate that belongs to Lord Westcliff. Later when I asked Lady Westcliff about it, she said that keeping a secret house was a local custom in medieval times. The lord of the manor might have used it as a place to keep his mistress. Once a Westcliff ancestor actually hid there from his own bloodthirsty retainers. Lady Westcliff said I could visit the secret house whenever I wanted, since it has long been abandoned. I go there often. It’s my hiding place, my sanctuary…and now that you know about it, it’s yours as well.

I’ve just lit a candle and set it in a window. A very tiny lodestar, for you to follow home.
~ Lisa Kleypas,
632:Poi", continuò Marguerite, "tu eri l'unica persona davanti alla quale avevo subito intuito che potevo pensare e parlare liberamente. Tutti coloro che stanno intorno alle donne come me analizzano tutto quello che diciamo, cercano di trarre delle conclusioni dalle nostre azioni più insignificanti. Per natura, non abbiamo amici. Abbiamo amanti egoisti, che dilapidano il patrimonio non certo per noi, come dicono, ma per la loro vanità.
Per questi amanti, dobbiamo essere gaie quando sono allegri, in buona salute quando vogliono cenare, scettiche come loro. Ci è proibito avere un cuore, per non essere beffate e perdere il nostro credito.
Noi non ci apparteniamo più. Non siamo più esseri umani, ma cose. Siamo le prime nel loro amor proprio, le ultime nella loro stima. Abbiamo amiche, ma sempre del genere di Prudence, ex mantenute, che hanno conservato il gusto dello scialo senza poterselo permettere, data l'età. Allora diventano le nostre amiche, o meglio, le nostre commensali. La loro amicizia arriva fino al servilismo, mai fino al disinteresse. Mai ci daranno un consiglio, se non venale. A loro poco importa se abbiamo dieci amanti, purché ci ricavino qualche vestito, o un braccialetto, e possano ogni tanto passeggiare nella nostra carrozza o andare al teatro nel nostro palco. Prendono i mazzi di fiori che abbiamo ricevuto il giorno prima, e si fanno prestare i nostri scialle di cachemire. Non ci fanno mai il minimo piacere senza farselo pagare il doppio di quello che vale. L'hai visto tu stesso, la sera in cui Prudence mi ha portato i seimila franchi che l'avevo pregata di chiedere da parte mia al duca: se n'è fatta prestare cinquecento che non mi restituirà mai, o che mi pagherà in cappelli che resteranno eternamente nelle loro scatole.
Noi non possiamo avere, o meglio io non potevo avere che una gioia, triste come sono talvolta, sofferente come sono sempre: trovare un uomo abbastanza superiore da non chiedermi conto della mia vita, ed essere l'amante dei miei sentimenti molto più che del mio corpo. Un uomo così l'avevo trovato nel duce, ma il duca è vecchio, e la vecchiaia non protegge né consola. Avevo creduto di poter accettare la vita che mi offriva, ma che vuoi? morivo di noia, e per finire con l'uccidersi è meglio gettarsi in un incendio che asfissiarsi col carbone.
Allora ho incontrato te, giovane, ardente, felice, e ho cercato di fare di te l'amante che avevo invocato nella mia rumorosa solitudine. Ciò che amavo in te non era l'uomo che eri, ma quello che dovevi essere. Tu non accetti questo ruolo, lo respingi come indegno di te, sei un amante volgare; fai come gli altri: pagami, e non ne parliamo più. ~ Alexandre Dumas fils,
633:Christopher Phelan was talking with Prudence Mercer. The scheme of formal black and white was becoming to any man. On someone like Christopher, it was literally breathtaking. He wore the clothes with natural ease, his posture relaxed but straight, his shoulders broad. The crisp white of his starched cravat provided a striking contrast to his tawny skin, while the light of chandeliers glittered over his golden-bronze hair.
Following her gaze, Amelia lifted her brows. “What an attractive man,” she said. Her attention returned to Beatrix. “You like him, don’t you?”
Before Beatrix could help herself, she sent her sister a pained glance. Letting her gaze drop to the floor, she said, “There have been a dozen times in the past when I should have liked a particular gentleman. When it would have been convenient, and appropriate, and easy. But no, I had to wait for someone special. Someone who would make my heart feel as if it’s been trampled by elephants, thrown into the Amazon, and eaten by piranhas.”
Amelia smiled at her compassionately. Her gloved hand slipped over Beatrix’s. “Darling Bea. Would it console you to hear that such feelings of infatuation are perfectly ordinary?”
Beatrix turned her palm upward, returning the clasp of her sister’s hand. Since their mother had died when Bea was twelve, Amelia had been a source of endless love and patience. “Is it infatuation?” she heard herself asking softly. “Because it feels much worse than that. Like a fatal disease.”
“I don’t know, dear. It’s difficult to tell the difference between love and infatuation. Time will reveal it, eventually.” Amelia paused. “He is attracted to you,” she said. “We all noticed the other night. Why don’t you encourage him, dear?”
Beatrix felt her throat tighten. “I can’t.”
“Why not?”
“I can’t explain,” Beatrix said miserably, “except to say that I’ve deceived him.”
Amelia glanced at her in surprise. “That doesn’t sound like you. You’re the least deceptive person I’ve ever known.”
“I didn’t mean to do it. And he doesn’t know that it was me. But I think he suspects.”
“Oh.” Amelia frowned as she absorbed the perplexing statement. “Well. This does seem to be a muddle. Perhaps you should confide in him. His reaction may surprise you. What is it that Mother used to say whenever we pushed her to the limits of her patience?...’Love forgives all things.’ Do you remember?”
“Of course,” Beatrix said. She had written that exact phrase to Christopher in one of her letters. Her throat went very tight. “Amelia, I can’t discuss this now. Or I’ll start weeping and throw myself to the floor.”
“Heavens, don’t do that. Someone might trip over you. ~ Lisa Kleypas,
634:Dear Prudence,

I’m sitting in this dusty tent, trying to think of something eloquent to write. I’m at wit’s end. You deserve beautiful words, but all I have left are these: I think of you constantly. I think of this letter in your hand and the scent of perfume on your wrist. I want silence and clear air, and a bed with a soft white pillow…

Beatrix felt her eyebrows lifting, and a quick rise of heat beneath the high collar of her dress. She paused and glanced at Prudence. “You find this boring?” she asked mildly, while her blush spread like spilled wine on linen.
“The beginning is the only good part,” Prudence said. “Go on.”

…Two days ago in our march down the coast to Sebastopol, we fought the Russians at the Alma River. I’m told it was a victory for our side. It doesn’t feel like one. We’ve lost at least two thirds of our regiment’s officers, and a quarter of the noncommissioned men. Yesterday we dug graves. They call the final tally of dead and wounded the “butcher’s bill.” Three hundred and sixty British dead so far, and more as soldiers succumb to their wounds.

One of the fallen, Captain Brighton, brought a rough terrier named Albert, who is undoubtedly the most badly behaved canine in existence. After Brighton was lowered into the ground, the dog sat by his grave and whined for hours, and tried to bite anyone who came near. I made the mistake of offering him a portion of a biscuit, and now the benighted creature follows me everywhere. At this moment he is sitting in my tent, staring at me with half-crazed eyes. The whining rarely stops. Whenever I get near, he tries to sink his teeth into my arm. I want to shoot him, but I’m too tired of killing. Families are grieving for the lives I’ve taken. Sons, brothers, fathers. I’ve earned a place in hell for the things I’ve done, and the war’s barely started. I’m changing, and not for the better. The man you knew is gone for good, and I fear you may not like his replacement nearly so well.

The smell of death, Pru…it’s everywhere.

The battlefield is strewn with pieces of bodies, clothes, soles of boots. Imagine an explosion that could tear the soles from your shoes. They say that after a battle, wildflowers are more abundant the next season--the ground is so churned and torn, it gives the new seeds room to take root. I want to grieve, but there is no place for it. No time. I have to put the feelings away somewhere.

Is there still some peaceful place in the world? Please write to me. Tell me about some bit of needlework you’re working on, or your favorite song. Is it raining in Stony Cross? Have the leaves begun to change color?

Yours,
Christopher Phelan ~ Lisa Kleypas,
635:Which one of you should I talk to?” Christopher asked.
They pointed to each other and replied at the same time.
“Him.”
Cam spoke to Leo. “You’re the viscount.”
“You’re the one who usually deals with that sort of thing,” Leo protested.
“Yes. But you won’t like my opinion on this one.”
“You’re not actually considering giving them your approval, are you?”
“Of all the Hathaway sisters,” Cam said equably, “Beatrix is the one most suited to choose her own husband. I trust her judgment.”
Beatrix gave him a brilliant smile. “Thank you, Cam.”
“What are you thinking?” Leo demanded of his brother-in-law. “You can’t trust Beatrix’s judgment.”
“Why not?”
“She’s too young,” Leo said.
“I’m twenty-three,” Beatrix protested. “In dog years I’d be dead.”
“And you’re female,” Leo persisted.
“I beg your pardon?” Catherine interrupted. “Are you implying that women have poor judgment?”
“In these matters, yes.” Leo gestured to Christopher. “Just look at the fellow, standing there like a bloody Greek god. Do you think she chose him because of his intellect?”
“I graduated from Cambridge,” Christopher said acidly. “Should I have brought my diploma?”
“In this family,” Cam interrupted, “there is no requirement of a university degree to prove one’s intelligence. Lord Ramsay is a perfect example of how one has nothing to do with the other.”
“Phelan,” Leo said, “I don’t intend to be offensive, however--”
“It’s something that comes naturally to him,” Catherine interrupted sweetly.
Leo sent his wife a scowl and returned his attention to Christopher. “You and Beatrix haven’t known each other long enough to consider matrimony. A matter of weeks, to my knowledge. And what about Prudence Mercer? You’re practically betrothed, aren’t you?”
“Those are valid points,” Christopher said. “And I will answer them. But you should know right away that I’m against the match.”
Leo blinked in bemusement. “You mean you’re against a match with Miss Mercer?”
“Well…yes. But I’m also against a match with Beatrix.”
Silence fell over the room.
“This is a trick of some sort,” Leo said.
“Unfortunately, it’s not,” Christopher replied.
Another silence.
“Captain Phelan,” Cam asked, choosing his words with care. “Have you come to ask for our consent to marry Beatrix?”
Christopher shook his head. “If I decide to marry Beatrix, I’ll do it with or without your consent.”
Leo looked at Cam. “Good God,” he said in disgust. “This one’s worse than Harry.”
Cam wore an expression of beleaguered patience. “Perhaps we should both talk to Captain Phelan in the library. With brandy.”
“I want my own bottle,” Leo said feelingly, leading the way. ~ Lisa Kleypas,
636:L’art D’aimer
FRAGMENT I
Ah! tremble que ton âme à la sienne livrée
Ne s'en puisse arracher sans être déchirée.
Même au sein du bonheur, toujours dans ton esprit
Garde ce qu'autrefois les sages ont écrit:
'Une femme est toujours inconstante et futile,
Et qui pense fixer leur caprice mobile,
Il pense, avec sa main, retenir l'aquilon,
Ou graver sur les flots un durable sillon.'
FRAGMENT II
Que sert des tours d'airain tout l'appareil horrible?
Que servit à Juno cet Argus si terrible,
Ce front, de jalousie armé de toutes parts,
Où veillaient à la fois cent farouches regards?
Mais quoi que l'on oppose et d'adresse et de force,
Quand nul don, nul appât, nulle mielleuse amorce
Ne pourraient au dragon ravir l'or de ses bois,
Et du Triple Cerbère assoupir les abois;
On t'aime, garde-toi d'abandonner la place.
Il faut oser. L'amour favorise l'audace.
Si l'envie à te nuire aiguise tous ses soins,
Toi, pour te rendre heureux, tenterais-tu donc moins?
Il faut savoir contre eux tourner leurs propres armes;
Attacher leurs soupçons à de fausses alarmes;
Semer toi-même un bruit d'attaque, de danger;
Leur montrer sur ta route un flambeau mensonger.
Et tandis que par toi leur prudence égarée
Rit, s'applaudit de voir ton attente frustrée,
Aveugles, auprès d'eux ils laissent échapper
Tes pas, qu'ils défiaient de les pouvoir tromper.
Tel, car ainsi que toi c'est l'amour qui le guide,
Un fleuve, à pas secrets, des campagnes d'Élide,
Seul, au milieu des mers, se fraye un sentier sûr,
Parmi les flots salés garde un flot doux et pur,
Invisible, d'Enna va chercher le rivage,
70
Et l'amer Téthys ignore son passage.
FRAGMENT III
Aux bords où l'on voit naître et l'Euphrate et le jour,
Plus d'obstacle et de crainte environne l'amour.
Aussi.................................................
......................................................
... Sans se pouvoir parler même des yeux,
On se parle, on se voit. Leur coeur ingénieux
Donne à tout une voix entendue et muette.
Tout de leurs doux pensers est le doux interprète.
Désirs, crainte, serments, caresse, injure, pleurs,
Leurs dons savent tout dire; ils s'écrivent des fleurs.
Par la tulipe ardente une flamme est jurée;
L'amarante immortelle atteste sa durée;
L'oeillet gronde une belle; un lis vient l'apaiser.
L'iris est un soupir; la rose est un baiser.
C'est ainsi chaque jour qu'une sultane heureuse
Lit en bouquet la lettre odorante, amoureuse.
Elle pare son sein de soupirs et de voeux;
Et des billets d'amour embaument ses cheveux.
~ Andre Marie de Chenier,
637:Read me a lesson, Muse, and speak it loud
Upon the top of Nevis, blind in mist!
I look into the chasms, and a shroud
Vapourous doth hide them, -- just so much I wist
Mankind do know of hell; I look o'erhead,
And there is sullen mist, -- even so much
Mankind can tell of heaven; mist is spread
Before the earth, beneath me, -- even such,
Even so vague is man's sight of himself!
Here are the craggy stones beneath my feet,--
Thus much I know that, a poor witless elf,
I tread on them, -- that all my eye doth meet
Is mist and crag, not only on this height,
But in the world of thought and mental might!
'At Oban, apparently on the 26th of July, the decision was taken by Keats and Brown to rest in their travels "a day or two" before pushing on to Fort William and Inverness. I find no precise record of the date of the ascent of Ben Nevis; but it was probably about the 1st of August 1818. Lord Houghton says in the Life, Letters &c., where this sonnet first appeared, --
"From Fort William Keats mounted Ben Nevis. When on the summit a cloud enveloped him, and sitting on the stones, as it slowly wafted away, showing a tremendous precipice into the valley below, he wrote these lines."
The late Dante Gabriel Rossetti wrote to me of this sonnet as "perhaps the most thoughtful of Keats, and greatly superior in execution to the draft on the Ailsa Crag." It was certainly by no means an unworthy finish to the tour, though I must confess to finding a little wand of spontaneity -- not to be wondered at when we consider that Keats, though writing so bravely to his friends, had undertaken a task far beyond his physical strength, and probably one which laid the foundations of his mortal illness. He speaks to Tom lightly enough of "a slight sore throat;" but in a letter which Brown wrote from Inverness on the 7th of August, he says,
"Mr. Keats will leave me, and I am full of sorrow about it;.... a violent cold and an ulcerated throat make it a matter of prudence that he should go to London in the Packet: he has been unwell for some time, and the Physician here is of opinion he will not recover if he journeys on foot thro' all weathers and under so many privations." So Brown went on to walk another 1200 miles alone, and Keats having accomplished 600 and odd, "went on board the smack from Cromarty," as he says in a hitherto unpublished letter to his sister dated "Hampstead, August 18th" and "after a nine days passage . . . landed at London Bridge" on the 17th of August 1818.'
~ Poetical Works of John Keats, ed. H. Buxton Forman, Crowell publ. 1895.
by owner. provided at no charge for educational purposes

~ John Keats, Sonnet. Written Upon The Top Of Ben Nevis
,
638:The stench of the pigpens made him take shallow breaths. Michael desperately wanted another drink to drown his sorrows…or, more aptly, his angers. He promised himself that once he found the source of the problem, he’d head to Rigsby’s and let alcohol smooth the edge off his ire. Maybe with a few drinks in him, he could better handle Prudence. Nothing else I’ve tried has worked.
“Michael!”
At the sound of his wife’s voice, he stiffened. Speak of the devil. Is there a word for female devil? He couldn’t think of one. He nodded good-bye to Hong and was stepping away when---
“Michael, I want to talk to you!” Her voice rose until the timbre was almost a shriek. She ploughed pell-mell for him, her face red with anger.
Hong ducked into his tent. Out of sight, maybe, but not out of earshot.
The Guans’ should stuff cotton in their ears to block out the worst of Prudence’s screeches.
“I need a drink,” he said, beginning to turn away.
“Oh, dear Lord. Don’t tell me you’re a drunkard like that Obadiah Kettering. Is that another thing you omitted to tell me about your character?”
He swung back.
She was inches away, arms flung wide.
“You omitted telling me I’d be marrying a shrew,” he said. “You should have written the word at the top of your fancy stationary in big block letters.” He sketched the word in the air and stated each letter. “S-H-R-E-W.”
“Why…why I never!” Her mouth opened and closed as if she sought just the right words to hurl at him.
“As for being a drunkard. Up until today, I only occasionally sought refuge in the bottle. But I think being married to you, my dear wife, will make me a frequent patron of Rigsbys Saloon. In fact, I might as well take up residence in the place.”
Stepping forward, she brought up her hand to slap him.
He leaped out of the way.
Prudence missed, and her hand sailed past, making her off balance.
Sure she was going to try again, Michael moved away, putting more space between them.
Prudence slipped on a slimy rock and lost her balance, rotating and stepping sideways only to catch her heel in the hem of her skirt. She teetered backward toward the pigpen. Her legs hit the low fence, catching her at knee-height.
Oh, no! Michael leaped to catch her.
With a horrified expression, Prudence windmilled her arms in an effort to right herself.
Michael missed, grabbing only a fold of her skirt. He yanked back, hoping to pull her upright, but instead, with a ripping sound, the fabric tore.
The momentum toppled Prudence backwards into the pigpen, where she landed on her rump in the mire. “Grrrrrr!” She scooped up two handfuls of mud and flung them at him.
Shocked, Michael didn’t dodge until the last minute, and the stinking mud went splat against his chest and face. ~ Debra Holland,
639:Dear Christopher,

You’ve made me realize that words are the most important things in the world. And never so much as now. The moment Audrey gave me your last letter, my heart started beating faster, and I had to run to my secret house to read it in private.

I haven’t yet told you…last spring on one of my rambles, I found the oddest structure in the forest, a lone tower of brick and stonework, all covered with ivy and moss. It was on a distant portion of the Stony Cross estate that belongs to Lord Westcliff. Later when I asked Lady Westcliff about it, she said that keeping a secret house was a local custom in medieval times. The lord of the manor might have used it as a place to keep his mistress. Once a Westcliff ancestor actually hid there from his own bloodthirsty retainers. Lady Westcliff said I could visit the secret house whenever I wanted, since it has long been abandoned. I go there often. It’s my hiding place, my sanctuary…and now that you know about it, it’s yours as well.

I’ve just lit a candle and set it in a window. A very tiny lodestar, for you to follow home.



Dearest Prudence,

Amid all the noise and men and madness, I try to think of you in your secret house…my princess in a tower. And my lodestar in the window.

The things one has to do in war…I thought it would all become easier as time went on. And I’m sorry to say I was right. I fear for my soul. The things I have done, Pru. The things I have yet to do. If I don’t expect God to forgive me, how can I ask you to?


Dear Christopher,

Love forgives all things. You don’t even need to ask.

Ever since you wrote to me about the Argos, I’ve been reading about stars. We’ve loads of books about them, as the subject was of particular interest to my father. Aristotle taught that stars are made of a different matter than the four earthly elements--a quintessence--that also happens to be what the human psyche is made of. Which is why man’s spirit corresponds to the stars. Perhaps that’s not a very scientific view, but I do like the idea that there’s a little starlight in each of us.

I carry thoughts of you like my own personal constellation. How far away you are, dearest friend, but no farther than those fixed stars in my soul.



Dear Pru,

We’re settling in for a long siege. It’s uncertain as to when I’ll have the chance to write again. This is not my last letter, only the last for a while. Do not doubt that I am coming back to you someday.

Until I can hold you in my arms, these worn and ramshackle words are the only way to reach you. What a poor translation of love they are. Words could never do justice to you, or capture what you mean to me.

Still…I love you. I swear by the starlight…I will not leave this earth until you hear those words from me. ~ Lisa Kleypas,
640:Miss Prudence Mercer
Stony Cross
Hampshire, England

7 November 1854

Dear Prudence,

Regardless of the reports that describe the British soldier as unflinching, I assure you that when riflemen are under fire, we most certainly duck, bob, and run for cover. Per your advice, I have added a sidestep and a dodge to my repertoire, with excellent results. To my mind, the old fable has been disproved: there are times in life when one definitely wants to be the hare, not the tortoise.

We fought at the southern port of Balaklava on the twenty-fourth of October. Light Brigade was ordered to charge directly into a battery of Russian guns for no comprehensible reason. Five cavalry regiments were mowed down without support. Two hundred men and nearly four hundred horses lost in twenty minutes. More fighting on the fifth of November, at Inkerman.

We went to rescue soldiers stranded on the field before the Russians could reach them. Albert went out with me under a storm of shot and shell, and helped to identify the wounded so we could carry them out of range of the guns. My closest friend in the regiment was killed.

Please thank your friend Prudence for her advice for Albert. His biting is less frequent, and he never goes for me, although he’s taken a few nips at visitors to the tent.

May and October, the best-smelling months? I’ll make a case for December: evergreen, frost, wood smoke, cinnamon. As for your favorite song…were you aware that “Over the Hills and Far Away” is the official music of the Rifle Brigade?

It seems nearly everyone here has fallen prey to some kind of illness except for me. I’ve had no symptoms of cholera nor any of the other diseases that have swept through both divisions. I feel I should at least feign some kind of digestive problem for the sake of decency.

Regarding the donkey feud: while I have sympathy for Caird and his mare of easy virtue, I feel compelled to point out that the birth of a mule is not at all a bad outcome. Mules are more surefooted than horses, generally healthier, and best of all, they have very expressive ears. And they’re not unduly stubborn, as long they’re managed well. If you wonder at my apparent fondness for mules, I should probably explain that as a boy, I had a pet mule named Hector, after the mule mentioned in the Iliad.

I wouldn’t presume to ask you to wait for me, Pru, but I will ask that you write to me again. I’ve read your last letter more times than I can count. Somehow you’re more real to me now, two thousand miles away, than you ever were before.

Ever yours,
Christopher

P.S. Sketch of Albert included

As Beatrix read, she was alternately concerned, moved, and charmed out of her stockings. “Let me reply to him and sign your name,” she begged. “One more letter. Please, Pru. I’ll show it to you before I send it.”
Prudence burst out laughing. “Honestly, this is the silliest things I’ve ever…Oh, very well, write to him again if it amuses you. ~ Lisa Kleypas,
641:Christopher entered the room, having to bend his head to pass through the small medieval doorway. Straightening, he surveyed their surroundings briefly before his piercing gaze found Beatrix. He stared at her with the barely suppressed wrath of a man to whom entirely too much had happened.
Beatrix wished she were a swooning sort of female. It seemed the only appropriate response to the situation.
Unfortunately, no matter how she tried to summon a swoon, her mind remained intractably conscious.
“I’m so sorry,” she croaked.
No reply.
Christopher approached her slowly, as if he thought she might try to bolt again. Reaching her, he took her upper arms in a hard grip that allowed no chance of escape. “Tell me why you did it,” he said, his voice low and vibrant with…hatred? Fury? “No, damn you, don’t cry. Was it a game? Was it only to help Prudence?”
Beatrix looked away with a wretched sob. “No, it wasn’t a game…Pru showed me your letter, and she said she wasn’t going to answer it. And I had to. I felt as if it had been written for me. It was only supposed to be once. But then you wrote back, and I let myself answer just once more…and then one more time, and another…”
“How much of it was the truth?”
“All of it,” Beatrix burst out. “Except for signing Pru’s name. The rest of it was real. If you believe nothing else, please believe that.”
Christopher was quiet for a long moment. He had begun to breathe heavily. “Why did you stop?”
She sensed how difficult it was for him to ask. But God help her, it was infinitely worse to have to answer.
“Because it hurt too much. The words meant too much.” She forced herself to go on, even though she was crying. “I fell in love with you, and I knew I could never have you. I couldn’t pretend to be Pru any longer. I loved you so much, and I couldn’t--”
Her words were abruptly smothered.
He was kissing her, she realized dazedly. What did it mean? What did he want? What…but her thoughts dissolved, and she stopped trying to make sense of anything.
His arms had closed around her, one hand gripping the back of her neck. Shaken to her soul, she molded against him. Taking her sobs into his mouth, he licked deep, his kiss strong and savage. It had to be a dream, and yet her senses insisted it was real, the scent and warmth and toughness of him engulfing her. He pulled her even more tightly against him, making it difficult to breathe. She didn’t care. The pleasure of the kiss suffused her, drugged her, and when he pulled his head back, she protested with a bewildered moan.
Christopher forced her to look back at him. “Loved?” he asked hoarsely. “Past tense?”
“Present tense,” she managed to say.
“You told me to find you.”
“I didn’t mean to send you that note.”
“But you did. You wanted me.”
“Yes.” More tears escaped her stinging eyes. He bent and pressed his mouth to them, tasting the salt of grief.
Those gray eyes looked into hers, no longer bright as hellfrost, but soft as smoke. “I love you, Beatrix.”
Maybe she was capable of swooning after all. ~ Lisa Kleypas,
642:
ON

ENJOYING

AND

SUFFERING

THE

PASSIONS

My brother, if you have a virtue and she is your
virtue, then you have her in common with nobody. To
be sure, you want to call her by name and pet her;
you want to pull her ear and have fun with her. And
behold, now you have her name in common with the
people and have become one of the people and herd
with your virtue.
You would do better to say, "Inexpressible and
nameless is that which gives my soul agony and sweetness and is even the hunger of my entrails."
May your virtue be too exalted for the familiarity of
names: and if you must speak of her, then do not be
ashamed to stammer of her. Then speak and stammer,
"This is my good; this I love; it pleases me wholly;
thus alone do I want the good. I do not want it as
divine law; I do not want it as human statute and
need: it shall not be a signpost for me to overearths
and paradises. It is an earthly virtue that I love: there
is little prudence in it, and least of all the reason of all
men. But this bird built its nest with me: therefore I
love and caress it; now it dwells with me, siting on its
golden eggs." Thus you shall stammer and praise your
virtue.
Once you suffered passions and called them evil. But
now you have only your virtues left: they grew out of
your passions. You commended your highest goal to
the heart of these passions: then they become your
virtues and passions you enjoyed.
And whether you came from the tribe of the choleric
or of the voluptuous or of the fanatic or of the vengeful, in the end all your passions became virtues and all
your devils, angels. Once you had wild dogs in your
37
cellar, but in the end they turned into birds and
lovely singers. Out of your poisons you brewed your
balsam. You milked your cow, melancholy; now you
drink the sweet milk of her udder.
And nothing evil grows out of you henceforth, unless
it be the evil that grows out of the fight among your
virtues. My brother, if you are fortunate you have only
one virtue and no more: then you will pass over the
bridge more easily. It is a distinction to have many
virtues, but a hard lot; and many have gone into the
desert and taken their lives because they had wearied
of being the battle and battlefield of virtues.
My brother, are. war and battle evil? But this evil is
necessary; necessary are the envy and mistrust and
calumny among your virtues. Behold how each of your
virtues covets what is highest: each wants your whole
spirit that it might become her herald; each wants your
whole strength in wrath, hatred, and love. Each virtue
is jealous of the others, and jealousy is a terrible thing.
Virtues too can perish of jealousy. Surrounded by the
flame of jealousy, one will in the end, like the scorpion,
turn one's poisonous sting against oneself. Alas, my
brother, have you never yet seen a virtue deny and
stab herself?
Man is something that must be overcome; and therefore you shall love your virtues, for you will perish of
them.
Thus spoke Zarathustra.
~ Friedrich Nietzsche, ON ENJOYING AND SUFFERING THE PASSIONS
,
643:But I had no need to suppose anything of the sort, she might well have disdained the use of her eyes to ascertain what her instinct must have adequately enough detected, for, throughout her service with me and my parents, fear, prudence, alertness and cunning had finally taught her that instinctive and almost divinatory knowledge of us that the sailor has of the sea, the quarry of the hunter, and if not the doctor then often the patient of the disease. All the knowledge she was in the habit of acquiring would have astounded anyone for as good a reason as the advanced state of certain areas of knowledge among the ancients, given the almost negligible means of information at their disposal (hers were no less so: a handful of chance remarks forming barely a twentieth part of our conversation at dinner, gleaned in passing by the butler and inaccurately transmitted to the staff quarters). Even her mistakes resulted, like theirs, like the fables in which Plato believed, from a false conception of the world and from preconceived ideas rather than from an inadequacy of material resources... But if the drawbacks of her position as a servant had not prevented her from acquiring the learning indispensable to the art which was its ultimate goal – the art of confounding us by communicating the results of her discoveries – the constraints on her time had been even more effective; here hindrance had not merely been content not to paralyse her enthusiasm, it had powerfully fired it. And of course Françoise neglected no auxiliary stimulant, like diction and attitude for instance. While she never believed anything we said to her when we wanted her to believe it, and since she accepted beyond a shadow of doubt the absurdest things anyone of her own status told her which might at the same time offend our views, in the same way that her manner of listening to our assertions pointed to her incredulity, so the tone she used to report (indirection enabling her to fling the most offensive insults at us with impunity) a cook’s account of threatening her employers and forcing any number of concessions out of them by treating them like dirt in public, indicated that she treated the story as gospel truth. Françoise even went so far as to add: ‘If I’d been the mistress, I’d have been very put out, I can tell you.’ However much, despite our initial dislike of the lady on the fourth floor, we might shrug our shoulders at this unedifying tale as if it were an unlikely fable, its teller knew just how to invest her tone with all the trenchant punch of the most unshakeable and infuriating confidence in what she was saying.
But above all, just as writers, when their hands are tied by the tyranny of a monarch or of poetic convention, by the strict rules of prosody or state religion, often achieve a power of concentration they would not have done under a system of political freedom or literary anarchy, so Françoise, by not being free to respond to us in an explicit manner, spoke like Tiresias and would have written like Tacitus.5 She knew how to contain everything she could not express directly in a sentence we could not denounce without casting aspersions on ourselves, in less than a sentence in fact, in a silence, in the way she placed an object. ~ Marcel Proust,
644:Ulysses
It little profits that an idle king,
By this still hearth, among these barren crags,
Match'd with an aged wife, I mete and dole
Unequal laws unto a savage race,
That hoard, and sleep, and feed, and know not me.
I cannot rest from travel; I will drink
Life to the lees. All times I have enjoy'd
Greatly, have suffer'd greatly, both with those
That loved me, and alone; on shore, and when
Thro' scudding drifts the rainy Hyades
Vext the dim sea. I am become a name;
For always roaming with a hungry heart
Much have I seen and known,-- cities of men
And manners, climates, councils, governments,
Myself not least, but honor'd of them all,-And drunk delight of battle with my peers,
Far on the ringing plains of windy Troy.
I am a part of all that I have met;
Yet all experience is an arch wherethro'
Gleams that untravell'd world whose margin fades
For ever and for ever when I move.
How dull it is to pause, to make an end,
To rust unburnish'd, not to shine in use!
As tho' to breathe were life! Life piled on life
Were all too little, and of one to me
Little remains; but every hour is saved
>From that eternal silence, something more,
A bringer of new things; and vile it were
For some three suns to store and hoard myself,
And this gray spirit yearning in desire
To follow knowledge like a sinking star,
Beyond the utmost bound of human thought.
This is my son, mine own Telemachus,
to whom I leave the sceptre and the isle,-Well-loved of me, discerning to fulfill
This labor, by slow prudence to make mild
A rugged people, and thro' soft degrees
Subdue them to the useful and the good.
Most blameless is he, centred in the sphere
872
Of common duties, decent not to fail
In offices of tenderness, and pay
Meet adoration to my household gods,
When I am gone. He works his work, I mine.
There lies the port; the vessel puffs her sail;
There gloom the dark, broad seas. My mariners,
Souls that have toil'd, and wrought, and thought with me,-That ever with a frolic welcome took
The thunder and the sunshine, and opposed
Free hearts, free foreheads,-- you and I are old;
Old age hath yet his honor and his toil.
Death closes all; but something ere the end,
Some work of noble note, may yet be done,
Not unbecoming men that strove with Gods.
The lights begin to twinkle from the rocks;
The long day wanes; the slow moon climbs; the deep
Moans round with many voices. Come, my friends.
'T is not too late to seek a newer world.
Push off, and sitting well in order smite
The sounding furrows; for my purpose holds
To sail beyond the sunset, and the baths
Of all the western stars, until I die.
It may be that the gulfs will wash us down;
It may be we shall touch the Happy Isles,
And see the great Achilles, whom we knew.
Tho' much is taken, much abides; and tho'
We are not now that strength which in old days
Moved earth and heaven, that which we are, we are,-One equal temper of heroic hearts,
Made weak by time and fate, but strong in will
To strive, to seek, to find, and not to yield.
~ Alfred Lord Tennyson,
645:It little profits that an idle king,
By this still hearth, among these barren crags,
Matched with an aged wife, I mete and dole
Unequal laws unto a savage race,
That hoard, and sleep, and feed, and know not me.
I cannot rest from travel; I will drink
life to the lees. All times I have enjoyed
Greatly, have suffered greatly, both with those
that loved me, and alone; on shore, and when
Through scudding drifts the rainy Hyades
Vexed the dim sea. I am become a name;
For always roaming with a hungry heart
Much have I seen and known---cities of men
And manners, climates, councils, governments,
Myself not least, but honored of them all---
And drunk delight of battle with my peers,
Far on the ringing plains of windy Troy.
I am part of all that I have met;
Yet all experience is an arch wherethrough
Gleams that untraveled world whose margin fades
Forever and forever when I move.
How dull it is to pause, to make an end.
To rust unburnished, not to shine in use!
As though to breathe were life! Life piled on life
Were all too little, and of one to me
Little remains; but every hour is saved
From that eternal silence, something more,
A bringer of new things; and vile it were
For some three suns to store and hoard myself,
And this gray spirit yearning in desire
To follow knowledge like a sinking star,
Beyond the utmost bound of human thought.
This is my son, my own Telemachus,
To whom I leave the scepter and the isle---
Well-loved of me, discerning to fulfill
This labor, by slow prudence to make mild
A rugged people, and through soft degrees
Subdue them to the useful and the good.
Most blameless is he, centered in the sphere
Of common duties, decent not to fail
In offices of tenderness, and pay
Meet adoration to my household gods,
When I am gone. He works his work, I mine.
There lies the port; the vessel puffs her sail;
There gloom the dark, broad seas. My mariners,
Souls that have toiled, and wrought, and thought with me---
That ever with a frolic welcome took
The thunder and the sunshine, and opposed
Free hearts, free foreheads---you and I are old;
Old age hath yet his honor and his toil.
Death closes all; but something ere the end,
Some work of noble note, may yet be done,
Not unbecoming men that strove with gods.
The lights begin to twinkle from the rocks;
The long day wanes; the slow moon climbs; the deep
Moans round with many voices. Come, my friends.
'Tis not too late to seek a newer world.
Push off, and sitting well in order smite
the sounding furrows; for my purpose holds
To sail beyond the sunset, and the baths
Of all the western stars, until I die.
It may be that the gulfs will wash us down;
It may be that we shall touch the Happy Isles,
And see the great Achilles, whom we knew.
Though much is taken, much abides; and though
We are not now that strength which in old days
Moved earth and heaven, that which we are, we are---
One equal temper of heroic hearts,
Made weak by time and fate, but strong in will
To strive, to seek, to find, and not to yield. ~ Alfred Tennyson,
646:Dear Christopher,

This is the perfume of March: rain, loam, feathers, mint. Every morning and afternoon I drink fresh mint tea sweetened with honey. I’ve done a great deal of walking lately. I seem to think better outdoors.

Last night was remarkably clear. I looked up at the sky to find the Argo. I’m terrible at constellations. I can never make out any of them except for Orion and his belt. But the longer I stared, the more the sky seemed like an ocean, and then I saw an entire fleet of ships made of stars. A flotilla was anchored at the moon, while others were casting off. I imagined we were on one of those ships, sailing on moonlight.

In truth, I find the ocean unnerving. Too vast. I must prefer the forests around Stony Cross. They’re always fascinating, and full of commonplace miracles…spiderwebs glittering with rain, new trees growing from the trunks of fallen oaks. I wish you could see them with me. And together we would listen to the wind rushing through the leaves overhead, a lovely swooshy melody…tree music!

As I sit here writing to you, I have propped my stocking feet much too close to the hearth. I’ve actually singed my stockings on occasion, and once I had to stomp out my feet when they started smoking. Even after that, I still can’t seem to rid myself of the habit. There, now you could pick me out of a crowd blindfolded. Simply follow the scent of scorched stockings.

Enclosed is a robin’s feather that I found during my walk this morning. It’s for luck. Keep it in your pocket.

Just now I had the oddest feeling while writing this letter, as if you were standing in the room with me. As if my pen had become a magic wand, and I had conjured you right here. If I wish hard enough…



Dearest Prudence,

I have the robin’s feather in my pocket. How did you know I needed token to carry into battle? For the past two weeks I’ve been in a rifle pit, sniping back and forth with the Russians. It’s no longer a cavalry war, it’s all engineers and artillery. Albert stayed in the trench with me, only going out to carry messages up and down the line.

During the lulls, I try to imagine being in some other place. I imagine you with your feet propped near the hearth, and your breath sweet with mint tea. I imagine walking through the Stony Cross forests with you. I would love to see some commonplace miracles, but I don’t think I could find them without you. I need your help, Pru. I think you might be my only chance of becoming part of the world again.

I feel as if I have more memories of you than I actually do. I was with you on only a handful of occasions. A dance. A conversation. A kiss. I wish I could relive those moments. I would appreciate them more. I would appreciate everything more. Last night I dreamed of you again. I couldn’t see your face, but I felt you near me. You were whispering to me.

The last time I held you, I didn’t know who you truly were. Or who I was, for that matter. We never looked beneath the surface. Perhaps it’s better we didn’t--I don’t think I could have left you, had I felt for you then what I do now.

I’ll tell you what I’m fighting for. Not for England, nor her allies, nor any patriotic cause. It’s all come down to the hope of being with you. ~ Lisa Kleypas,
647:If marriage is the great mystery of the City, the image of the Coinherence - if we do indeed become members one of another in it - then there is obviously going to be a fundamental need in marriage for two people to be able to get along with each other and with themselves. And that is precisely what the rules of human behavior are about. They are concerned with the mortaring of the joints of the City, with the strengthening of the ligatures of the Body. The moral laws are not just a collection of arbitrary parking regulations invented by God to make life complicated; they are the only way for human nature to be natural.

For example, I am told not to lie because in the long run lying destroys my own, and my neighbor's nature. And the same goes for murder and envy, obviously; for gluttony and sloth, not quite so obviously; and for lust and pride not very obviously at all, but just as truly. Marriage is natural, and it demands the fullness of nature if it is to be itself. But human nature. And human nature in one piece, not in twenty-three self-frustrating fragments. A man and a woman schooled in pride cannot simply sit down together and start caring. It takes humility to look wide-eyed at somebody else, to praise, to cherish, to honor. They will have to acquire some before they can succeed. For as long as it lasts, of course, the first throes of romantic love will usually exhort it from them, but when the initial wonder fades and familiarity begins to hobble biology, it's going to take virtue to bring it off.

Again, a husband and a wife cannot long exist as one flesh, if they are habitually unkind, rude, or untruthful. Every sin breaks down the body of the Mystery, puts asunder what God and nature have joined. The marriage rite is aware of this; it binds us to loving, to honoring, to cherishing, for just that reason. This is all obvious in the extreme, but it needs saying loudly and often. The only available candidates for matrimony are, every last one of them, sinners. As sinners, they are in a fair way to wreck themselves and anyone else who gets within arm's length of them. Without virtue, therefore, no marriage will make it. The first of all vocations, the ground line of the walls of the New Jerusalem is made of stuff like truthfulness, patience, love and liberality; of prudence, justice, temperance and courage; and of all their adjuncts and circumstances: manners, consideration, fair speech and the ability to keep one's mouth shut and one's heart open, as needed.

And since this is all so utterly necessary and so highly likely to be in short supply at the crucial moments, it isn't going to be enough to deliver earnest exhortations to uprightness and stalwartness. The parties to matrimony should be prepared for its being, on numerous occasions, no party at all; they should be instructed that they will need both forgiveness and forgivingness if they are to survive the festivities. Neither virtue, nor the ability to forgive the absence of virtue are about to force their presence on us, and therefore we ought to be loudly and frequently forewarned that only the grace of God is sufficient to keep nature from coming unstuck. Fallen man does not rise by his own efforts; there is no balm in Gilead. Our domestic ills demand an imported remedy. ~ Robert Farrar Capon,
648:Christopher reached out to pet Hector, who nuzzled against his hand. His gentleness with the animal was reassuring. Perhaps, Beatrix thought hopefully, he wasn’t as angry as she had feared
Taking a deep breath, she said, “The reason that I named him Hector--”
“No,” Christopher moved with startling swiftness, trapping her against the post of the stall. His voice was low and rough. “Let’s start with this: did you help Prudence to write those letters?”
Beatrix’s eyes widened as she looked into his shadowed face. Her blood surged, a flush rising to the surface of her skin. “No,” she managed to say, “I didn’t help her.”
“Then who did?”
“No one helped her.”
It was the truth. It just wasn’t the entire truth.
“You know something,” he insisted. “And you’re going to tell me what it is.”
She could feel his fury. The air was charged with it. Her heart thrummed like a bird’s. And she struggled to contain a swell of emotion that was almost more than she could bear.
“Let me go,” she said with exceptional calm. “You’re doing neither of us any good with this behavior.”
His eyes narrowed dangerously. “Don’t use your bloody dog-training voice on me.”
“That wasn’t my dog-training voice. And if you’re so intent on getting at the truth, why aren’t you asking Prudence?”
“I have asked her. She lied. As you are lying now.”
“You’ve always wanted Prudence,” Beatrix burst out. “Now you can have her. Why should a handful of letters matter?”
“Because I was deceived. And I want to know how and why.”
“Pride,” Beatrix said bitterly. “That’s all this is to you…your pride was hurt.”
One of hands sank into her hair, gripping in a gentle but inexorable hold. A gasp slipped from her throat as he pulled her head back.
“Don’t try to diver the conversation. You know something you’re not telling me.” His free hand came to the exposed line of her throat. For a heart-stopping moment she thought he might choke her. Instead he caressed her gently, his thumb moving in a subtle swirl in the hollow at the base. The intensity of her own reaction astonished her.
Beatrix’s eyes half closed. “Stop,” she said faintly.
Taking her responsive shiver as a sign of distaste or fear, Christopher lowered his head
until his breath fanned her cheek. “Not until I have the truth.”
Never. If she told him, he would hate her for the way she had deceived and abandoned him. Some mistakes could not be forgiven.
“Go to hell,” Beatrix said unsteadily. She had never used such a phrase in her life.
“I am in hell.” His body corralled hers, his legs intruding amid the folds of her skirts.
Drowning in guilt and fear and desire, she tried to push his caressing hand away from her throat. His fingers delved into her hair with a grip just short of painful. His mouth was close to hers. He was surrounding her, all the strength and force and maleness of him, and she closed her eyes as her senses went quiet and dark in helpless waiting. “I’ll make you tell me,” she heard him mutter.
And then he was kissing her.
Somehow, Beatrix thought hazily, Christopher seemed to be under the impression she would find his kisses so objectionable that she would confess anything to make him desist. She couldn’t think how he had come by such a notion. In fact, she couldn’t really think at all. ~ Lisa Kleypas,
649:Why have your passions cooled?”
“I expected--hoped--that you would be more like you were in the letters.” Christopher paused, staring at her closely. “I’ve often wondered…did someone help you to write them?”
Although Prudence had the face of an angel, the fury in her eye was the exact opposite of heavenly serenity. “Oh! Why are you always asking me about those stupid letters! They were only words. Words mean nothing!”
“You’ve made me realize that words are the most important things in the world…”
“Nothing,” Christopher repeated, staring at her.
“Yes.” Prudence looked slightly mollified as she saw that she had gained his entire attention. “I’m here, Christopher. I’m real. You don’t need silly old letters now. You have me.
“What about when you wrote to me about the quintessence?” he asked. “Did that mean nothing?”
“The--” Prudence stared at him, flushing. “I can’t recall what I meant by that.”
“The fifth element, according to Aristotle,” he prompted gently.
Her color drained, leaving her bone-white. She looked like a guilty child caught in an act of mischief. “What has that to do with anything?” she cried, taking refuge in anger. “I want to talk about something real. Who cares about Aristotle?”
“I do like the idea that there’s a little starlight in each of us…”
She had never written those words.
For a moment Christopher couldn’t react. One thought followed another, each connecting briefly like the hands of men in a torch race. Some entirely different woman had written to him…with Prudence’s consent…he had been deceived…Audrey must have known…he had been made to care…and then the letters had stopped. Why?
“I’m not who you think I am…”
Christopher felt his throat and chest tightening, heard a rasp of something that sounded like a wondering laugh.
Prudence laughed as well, the sound edged with relief. She had no idea in hell what had caused his bitter amusement.
Had they wanted to make a fool of him? Had it been intended as revenge for some past slight? By God, he would find who had done it, and why.
He had loved and been betrayed by someone whose name he didn’t know. He loved her still--that was the unforgivable part. And she would pay, whoever she was.
It felt good to have a purpose again, to hunt someone for the purpose of inflicting damage. It felt familiar. It was who he was.
His smile, thin as a knife edge, cut through the cold fury.
Prudence gazed at him uncertainly. “Christopher?” she faltered. “What are you thinking?”
He went to her and took her shoulders in his hands, thinking briefly of how easy it would be to slide his hands up to her neck and throttle her. He shaped his mouth into a charming smile. “Only that you’re right,” he said. “Words aren’t important. This is what’s important.” He kissed her slowly, expertly, until he felt her slender body relax against his. Prudence made a little sound of pleasure, her arms linking around his neck. “Before I leave for Hampshire,” Christopher murmured against her blushing cheek, “I’ll ask your father for formal permission to court you. Does that please you?”
“Oh, yes,” Prudence cried, her face radiant. “Oh, Christopher…do I have your heart?”
“You have my heart,” Christopher said tonelessly, holding her close, while his cold gaze fastened on a distant point outside the window.
Except that he had no heart left to give. ~ Lisa Kleypas,
650:The Levellers . . . only change and pervert the natural order of things: they load the edifice of society by setting up in the air what the solidity of the structure requires to be on the ground. . . .

Far am I from denying in theory, full as far is my heart from withholding in practice (if I were of power to give or to withhold), the real rights of men. In denying their false claims of right, I do not mean to injure those which are real, and are such as their pretended rights would totally destroy. . . . In this partnership all men have equal rights; but not to equal things. . . .

Government is a contrivance of human wisdom to provide for human wants. Men have a right that these wants should be provided for by this wisdom. Among these wants is to be reckoned the want, out of civil society, of a sufficient restraint upon their passions. Society requires not only that the passions of individuals should be subjected, but that even in the mass and body, as well as in the individuals, the inclinations of men should frequently be thwarted, their will controlled, and their passions brought into subjection. This can only be done by a power out of themselves, and not, in the exercise of its function, subject to that will and to those passions which it is its office to bridle and subdue. In this sense the restraints on men, as well as their liberties, are to be reckoned among their rights. . . .

Society is, indeed, a contract. Subordinate contracts for objects of mere occasional interest may be dissolved at pleasure; but the state ought not to be considered as nothing better than a partnership agreement in a trade of pepper and coffee, calico or tobacco, or some other such low concern, to be taken up for a little temporary interest, and to be dissolved by the fancy of the parties. It is to looked on with other reverence; because it is not a partnership in things subservient only to the gross animal existence of a temporary and perishable nature. It is a partnership in all science, a partnership in all art, a partnership in every virtue and in all perfection. As the ends of such a partnership cannot be obtained in many generations, it becomes a partnership not only between those who are living, but between those who are living, those who are dead, and those who are to be born. . . .

You would not cure the evil by resolving that there should be no more monarchs, nor ministers of state, nor of the Gospel— no interpreters of law, no general officers, no public councils. You might change the names: the things in some shape must remain. A certain quantum of power must always exist in the community, in some hands, and under some appellation. Wise men will apply their remedies to vices, not to names— to the causes of evil, which are permanent, not to the occasional organs by which they act, and the transitory modes in which they appear. Otherwise you will be wise historically, a fool in practice. . . .

The effects of the incapacity shown by the popular leaders in all the great members of the commonwealth are to be covered with the 'all-atoning name' of Liberty. . . . But what is liberty without wisdom and without virtue? It is the greatest of all possible evils; for it is folly, vice, and madness, without tuition or restraint. Those who know what virtuous liberty is cannot bear to see it disgraced by incapable heads, on account of their having high-sounding words in their mouths. . . . To make a government requires no great prudence. Settle the seat of power, teach obedience, and the work is done. To give freedom is still more easy. It is not necessary to guide; it only requires to let go the rein. But to form a free government, that is to temper together these opposite elements of liberty and restraint in one consistent work, requires much thought, deep reflection, a sagacious, powerful, and combining mind. ~ Edmund Burke,
651:I’ve just been to see Audrey,” Beatrix said breathlessly, entering the private upstairs parlor and closing the door. “Poor Mr. Phelan isn’t well, and--well, I’ll tell you about that in a minute, but--here’s a letter from Captain Phelan!”
Prudence smiled and took the letter. “Thank you, Bea. Now, about the officers I met last night…there was a dark-haired lieutenant who asked me to dance, and he--”
“Aren’t you going to open it?” Beatrix asked, watching in dismay as Prudence laid the letter on a side table.
Prudence gave her a quizzical smile. “My, you’re impatient today. You want me to open it this very moment?”
”Yes.” Beatrix promptly sat in a chair upholstered with flower-printed fabric.
“But I want to tell you about the lieutenant.”
“I don’t give a monkey about the lieutenant, I want to hear about Captain Phelan.”
Prudence gave a low chuckle. “I haven’t seen you this excited since you stole that fox that Lord Campdon imported from France last year.”
“I didn’t steal him, I rescued him. Importing a fox for a hunt…I call that very unsporting.” Beatrix gestured to the letter. “Open it!”
Prudence broke the seal, skimmed the letter, and shook her head in amused disbelief. “Now he’s writing about mules.” She rolled her eyes and gave Beatrix the letter.

Miss Prudence Mercer
Stony Cross
Hampshire, England

7 November 1854

Dear Prudence,

Regardless of the reports that describe the British soldier as unflinching, I assure you that when riflemen are under fire, we most certainly duck, bob, and run for cover. Per your advice, I have added a sidestep and a dodge to my repertoire, with excellent results. To my mind, the old fable has been disproved: there are times in life when one definitely wants to be the hare, not the tortoise.

We fought at the southern port of Balaklava on the twenty-fourth of October. Light Brigade was ordered to charge directly into a battery of Russian guns for no comprehensible reason. Five cavalry regiments were mowed down without support. Two hundred men and nearly four hundred horses lost in twenty minutes. More fighting on the fifth of November, at Inkerman.

We went to rescue soldiers stranded on the field before the Russians could reach them. Albert went out with me under a storm of shot and shell, and helped to identify the wounded so we could carry them out of range of the guns. My closest friend in the regiment was killed.

Please thank your friend Prudence for her advice for Albert. His biting is less frequent, and he never goes for me, although he’s taken a few nips at visitors to the tent.

May and October, the best-smelling months? I’ll make a case for December: evergreen, frost, wood smoke, cinnamon. As for your favorite song…were you aware that “Over the Hills and Far Away” is the official music of the Rifle Brigade?

It seems nearly everyone here has fallen prey to some kind of illness except for me. I’ve had no symptoms of cholera nor any of the other diseases that have swept through both divisions. I feel I should at least feign some kind of digestive problem for the sake of decency.

Regarding the donkey feud: while I have sympathy for Caird and his mare of easy virtue, I feel compelled to point out that the birth of a mule is not at all a bad outcome. Mules are more surefooted than horses, generally healthier, and best of all, they have very expressive ears. And they’re not unduly stubborn, as long they’re managed well. If you wonder at my apparent fondness for mules, I should probably explain that as a boy, I had a pet mule named Hector, after the mule mentioned in the Iliad.

I wouldn’t presume to ask you to wait for me, Pru, but I will ask that you write to me again. I’ve read your last letter more times than I can count. Somehow you’re more real to me now, two thousand miles away, than you ever were before.

Ever yours,
Christopher

P.S. Sketch of Albert included ~ Lisa Kleypas,
652:The Young Rat And His Dam, The Cock And The Cat
No Cautions of a Matron, Old and Sage,
Young Rattlehead to Prudence cou'd engage;
But forth the Offspring of her Bed wou'd go,
Nor reason gave, but that he wou'd do so.
Much Counsel was, at parting, thrown away,
Ev'n all, that Mother-Rat to Son cou'd say;
Who follow'd him with utmost reach of Sight,
Then, lost in Tears, and in abandon'd Plight,
Turn'd to her mournful Cell, and bid the World Good-Night.
But Fortune, kinder than her boding Thought,
In little time the Vagrant homewards brought,
Rais'd in his Mind, and mended in his Dress,
Who the Bel-air did every way confess,
Had learnt to flow'r his Wigg, nor brusht away
The falling Meal, that on his Shoulders lay;
And from a Nutshell, wimbl'd by a Worm,
Took Snuff, and cou'd the Government reform.
The Mother, weeping from Maternal Love,
To see him thus prodigiously improve,
Expected mighty Changes too, within,
And Wisdom to avoid the Cat, and Gin.
Whom did you chiefly note, Sweetheart, quoth she,
Of all the Strangers you abroad did see?
Who grac'd you most, or did your Fancy take?
The younger Rat than curs'd a noisy Rake,
That barr'd the best Acquaintance he cou'd make;
And fear'd him so, he trembl'd ev'ry Part;
Nor to describe him, scarce cou'd have the Heart.
High on his Feet (quoth he) himself he bore,
And terribly, in his own Language, swore;
A feather'd Arm came out from either Side,
Which loud he clapp'd, and Combatants defy'd,
And to each Leg a Bayonette was ty'd:
And certainly his Head with Wounds was sore;
For That, and both his Cheeks a Sanguine Colour wore.
188
Near Him there lay the Creature I admir'd,
And for a Friend by Sympathy desir'd:
His Make, like Ours, as far as Tail and Feet,
With Coat of Furr in parallel do meet;
Yet seeming of a more exalted Race,
Tho' humble Meekness beautify'd his Face:
A purring Sound compos'd his gentle Mind,
Whilst frequent Slumbers did his Eye-lids bind;
Whose soft, contracted Paw lay calmly still,
As if unus'd to prejudice, or kill.
I paus'd a while, to meditate a Speech,
And now was stepping just within his reach;
When that rude Clown began his hect'ring Cry,
And made me for my Life, and from th' Attempt to fly.
Indeed 'twas Time, the shiv'ring Beldam said,
To scour the Plain, and be of Life afraid.
Thou base, degen'rate Seed of injur'd Rats,
Thou veriest Fool (she cry'd) of all my Brats;
Would'st thou have shaken Hands with hostile Cats,
And dost not yet thine Own, and Country's Foe,
At this expence of Time, and Travel know?
Alas! that swearing, staring, bullying Thing,
That tore his Throat, and blustered with his Wing,
Was but some paltry, Dunghill, Craven Cock,
Who serves the early Household for a Clock.
And We his Oats, and Barley often steal,
Nor fear, he shou'd revenge the pilfer'd Meal:
Whilst that demure, and seeming harmless Puss
Herself, and mewing Chits regales with Us.
If then, of useful Sense thou'st gain'd no more,
Than ere thou'dst past the Threshold of my Door;
Be here, my Son, content to Dress and Dine,
Steeping the List of Beauties in thy Wine,
And neighb'ring Vermin with false Gloss outshine.
Amongst Mankind a Thousand Fops we see,
Who in their Rambles learn no more than Thee;
189
Cross o'er the Alpes, and make the Tour of France,
To learn a paltry Song, or antick Dance;
Bringing their Noddles, and Valizes pack'd
With Mysteries, from Shops and Taylors wreck'd:
But what may prejudice their Native Land;
Whose Troops are raising, or whose Fleet is mann'd,
Ne'er moves their Thoughts, nor do they understand.
Thou, my dear Rattlehead, and such as These
Might keep at home, and brood on Sloth and Ease:
Whilst Others, more adapted to the Age,
May vig'rously in Warlike Feats engage,
And live on foreign Spoils, or dying thin the Stage.
~ Anne Kingsmill Finch,
653:The Wood-Spring To The Poet
Dawn-cool, dew-cool
Gleams the surface of my pool
Bird haunted, fern enchanted,
Where but tempered spirits rule;
Stars do not trace their mystic lines
In my confines;
I take a double night within my breast
A night of darkened heavens, a night of leaves,
And in the two-fold dark I hear the owl
Puff at his velvet horn
And the wolves howl.
Even daylight comes with a touch of gold
Not overbold,
And shows dwarf-cornel and the twin-flowers,
Below the balsam bowers,
Their tints enamelled in my dew-drop shield.
Too small even for a thirsty fawn
To quench upon,
I hold my crystal at one level
There where you see the liquid bevel
Break in silver and go free
Singing to its destiny.
Give, Poet, give!
Thus only shalt thou live.
Give! for 'tis thy joyous doom
To charm, to comfort, to illume.
Speak to the maiden and the child
With accents deep and mild,
Tell them of the world so wide
In words of wonder and pure pride,
Touched with the rapture of surprise
That dwells in a child angel's eyes,
Awed with the strangeness of new-birth,
When the flaming seraph sent
To lead him into Paradise,
Calls his name with the mother's voice
He has just ceased to hear on earth.
134
Give to the youth his heart's content,
But power with prudence blent,
Thicken his sinews with love,
With courage his heart prove,
Till over his spirit shall roll
The vast wave of control.
In the cages and dens of strife,
Where men draw breath
Thick with a curse at the dear thing called life,
Give them courage to bear,
Strength to aspire and dare;
Give them hopes rooted in stone,
That the loveliest flowers take on,
Bind on their brows with a gesture free
The palm green bays of liberty.
Give to the mothers of men
The knowledge of joy in pain,
Give them the sense of reward
That grew in the breast of the Lord
On the dawn of the seventh morn;
For 'tis they who re-create the world
Whenever a child is born.
Give, Poet, give!
Give them songs that charm and fill
The soul with an alluring pleasure,
Prelusive to a deeper thrill,
A richer tone, a fuller measure;
Like voices, veiled with hidden treasure,
Of angels on a windy morning,
That first far off, then all together,
Come with a glorious clarion calling;
And when they swoon beneath the spell
Recapture them to hear the echoes
Falling--falling--falling.
To those stoned for the truth
Give ruth;
Give manna for the mourner's mouth
Sovereign as air;
135
For his heart's drouth
A prayer.
Give to dead souls that mock at life
Aweary of their cankered hearts,
Weary of sleep and weary of strife,
Weary of markets and of arts,-Helve them a song of life,
Two-edged with joyous life,
Tempered trusty with life,
Proud pointed with wild life,
Plunge it as lightning plunges,
Stab them to life!
Give to those who grieve in secret,
Those who bear the sorrows of earth,
The deep unappeasable longings
Which beset them with throngings and throngings,
(As, on a windless night,
Through the fold of a dark mantle furled,
Gleams on our world, world after unknown world)
Give them peace,
Wide as the veil that hides God's face,
The pure plenitude of space,
In which our universe is but a glittering crease,-Give them such peace.
Give, Poet, give!
Thus only shalt thou live:
Give as we give who are hidden
In myriad dimples of rock and fern;
Give as we give unbidden
To tarn and rillet and burn,
Where the lake dreams,
Where the fall is hurled,
Striving to sweeten
The oceans of the world.
Should my song for a moment cease,
Silence fall in the woodland peace;
Should I wilfully check the flow
Bubbling and dancing up from below;
136
Say to my heart be still--be still,
Let the murmur die with the rill;
Then should the glittering, grey sea-things
Sigh as they wallow the under springs;
Where the deep brine-pools used to lie
Deserts vast would stare at the sky,
And even thy rich heart
(O Poet, Poet!)
Even thy rich heart run dry.
~ Duncan Campbell Scott,
654:ON HUMAN

PRUDENCE

Not the height but the precipice is terrible. That
precipice where the glance plunges down and the hand
reaches up. There the heart becomes giddy confronted
with its double will. Alas, friends, can you guess what is
my heart's double will?
This, this is my precipice and my danger, that my
glance plunges into the height and that my hand would
grasp and hold on to the depth. My will clings to man;
with fetters I bind myself to man because I am swept
up toward the overman; for that way my other will
wants to go. And therefore I live blind among men as
if I did not know them, that my hand might not wholly
lose its faith in what is firm.
I do not know you men: this darkness and consolation
are often spread around me. I sit at the gateway, exposed to every rogue, and I ask: who wants to deceive
me? That is the first instance of my human prudence,
that I let myself be deceived in order not to be on guard
against deceivers. Alas, if I were on guard against men,
how could man then be an anchor for my ball? I should
be swept up and away too easily. This providence lies
over my destiny, that I must be without caution.
And whoever does not want to die of thirst among
men must learn to drink out of all cups; and whoever
would stay clean among men must know how to wash
even with dirty water. And thus I often comforted myself, "Well then, old heart! One misfortune failed you;
enjoy this as your good fortune."
143
This, however, is the second instance of my human
prudence: I spare the vain more than the proud. Is not
hurt vanity the mother of all tragedies? But where pride
is hurt, there something better than pride is likely to
grow.
That life may be good to look at, its play must be
well acted; but for that good actors are needed. All the
vain are good actors: they act and they want people
to enjoy looking at them; all their spirit is behind
this will. They enact themselves, they invent themselves; near them I love to look at life: that cures my
melancholy. Therefore I spare the vain, for they are the
physicians of my melancholy and keep me attached to
life as to a play.
And then: who could fathom the full depth of the
modesty of the vain man? I am well disposed to him
and I pity his modesty. It is from you that he wants to
acquire his faith in himself; he nourishes himself on
your glances, he eats your praise out of your hands. He
even believes your lies if you lie well about him; for, at
bottom, his heart sighs: what am l? And if the true
virtue is the one that is unaware of itself-well, the
vain man is unaware of his modesty.
This, however, is the third instance of my human
prudence: that I do not permit the sight of the evil to
be spoiled for me by your timidity. I am delighted to
see the wonders hatched by a hot sun: tigers and palms
and rattlesnakes. Among men too a hot sun hatches a
beautiful breed. And there are many wonderful things
in those who are evil.
To be sure, even as your wisest men did not strike
me as so very wise, I found men's evil too smaller than
its reputation. And often I asked myself, shaking my
head: why go on rattling, you rattlesnakes?
144
Verily, there is yet a future for evil too. And the
hottest south has not yet been discovered for man. How
many things are now called grossest wickedness and
are yet only twelve shoes wide and three months long
One day, however, bigger dragons will come into this
world. For in order that the overman should not lack
his dragon, the overdragon that is worthy of him, much
hot sunshine must yet glow upon damp jungles. Your
wildcats must first turn into tigers, and your poisonous
toads into crocodiles; for the good hunter shall have
good hunting.
Verily, you who are good and just, there is much
about you that is laughable, and especially your fear
of that which has hitherto been called devil. What is
great is so alien to your souls that the overman would
be awesome to you in his kindness. And you who are
wise and knowing, you would flee from the burning
sun of that wisdom in which the overman joyously
bathes his nakedness. You highest men whom my eyes
have seen, this is my doubt concerning you and my
secret laughter: I guess that you would call my overman-devil.
Alas, I have wearied of these highest and best men:
from their "height" I longed to get up, out, and away
to the overman. A shudder came over me when I saw
these best ones naked; then I grew wings to soar off
into distant futures. Into more distant futures, into more
southern souths than any artist ever dreamed of-where
gods are ashamed of all clothes. But I want to see you
disguised, my neighbors and fellow men, and well
decked out, and vain, and dignified, as "the good and
the just." And I myself want to sit among you disguised-mis/udging you and myself: for that is the
final instance of my human prudence.
Thus spoke Zarathustra.
145
~ Friedrich Nietzsche, ON HUMAN PRUDENCE
,
655:The Twilight Of Disquietude
Scant majesty of stars prevails
across the uncreated night,
and fate is in the wind that wails
or clamours on the lonely height.
The years that go to make me man
this day are told a score and six
that should have set me magian
o'er my half-souls that struggle and mix.
But wisdom still remains a star
just hung within my aching ken,
and common prudence dwells afar
among contented homes of men.
In wide revolt and ruin tost
against whatever is or seems
my futile heart still wanders lost
in the same vast and impotent dreams.
On either hand life hurries by
its common joy, its common mirth;
I reach vague hands of sympathy,
a ghost upon this common earth.
I said, And let horizons tempt
and windy gates of eastern flame,
henceforth my place is close and kempt
who know their mockery the same.
Tho' nearer to my humble garth
no star may win its law's release,
patience shall tend my modest hearth
and trim a golden flame of peace,
wherein, perchance, from near and far
shall mingle boons right glad to wed,
the mild ray of the distant star
and the mild oil earth's patience bred.
— No roof-tree join'd the unfinish'd walls;
no lamp might shine, nor hearth-fire burn:
only the wind — the wind that calls —
may sing me welcome..who return.
66
The pangs that guard the gates of joy
the naked sword that will be kist,
how distant seem'd they to the boy,
white flashes in the rosy mist!
Ah, not where tender play was screen'd
in the light heart of leafy mirth
of that obdurate might we ween'd
that shakes the sure repose of earth.
And sudden, 'twixt a sun and sun,
the veil of dreaming is withdrawn:
lo, our disrupt dominion
and mountains solemn in the dawn;
hard paths that chase the dayspring's white,
and glooms that hold the nether heat:
oh, strange the world upheaved from night,
oh, dread the life before our feet!
My heart was wandering in the sands,
a restless thing, a scorn apart;
Love set his fire in my hands,
I clasped the flame unto my heart.
Surely, I said, my heart shall turn
one fierce delight of pointed flame;
and in that holocaust shall burn
its old unrest and scorn and shame:
surely my heart the heavens at last
shall storm with fiery orisons,
and know, enthroned in the vast,
the fervid peace of molten suns.
The flame that feeds upon my heart
fades or flares, by wild winds controll'd:
my heart still walks a thing apart,
my heart is restless as of old.
The banners of the king unfold
to tend me on my evening way:
my trumpets flood the air with gold;
my pride uplifts the vanquish'd day.
The riches of my heart are bled
to feed the passion of the west:
the limpid springs of life are shed,
and Beauty bares her secret breast.
67
Hasten, O night with nuptial breath!
O hour remote from any face!
vain-glories fade to sweetest death
heart-whelm'd in her divine embrace.
What of the battles I would win?
alas! their glory is unheard:
the wind of song wakes not their din
wandering in shadowy glens unstirr'd.
— And the great sorrows that I dream'd?
not all unscathed I thought to rise
high in the dateless dawn, redeem'd,
and bare before eternal eyes.
— And is it then the end of dream?
O heart, that long'd for splendid woe,
our shame to endure this dire extreme
of joy we scorned so long ago!
Disaster drives the shatter'd night
before its coming thro' the deep:
the soul is swept with monstrous flight
of fears upstartled from their sleep.
Its silent heaven is rolled away,
and shaken stars flit to and fro:
the mother-face is livid grey
with dumb apocalypse of woe.
The heart that knows its naked doom
awaits the unspoken shock of fate:
perchance, beyond these powers that loom
its hidden god shall rise more great.
The mother-deep, wise, yearning, bound,
I feel it press beneath my heart,
the deep where I were free and crown'd
o'er mine own realm, alone, apart.
It haunts, a grey unlit abysm,
thro' solitary eyelet-slits
pierced in the mean inflicted schism
where day deludes my purblind wits.
But mighty hands have lock'd the keep
and flung the key, long ages past:
there lies no way into the deep
68
that is myself, alone, aghast.
What do I know? myself alone,
a gulf of uncreated night,
wherein no star may e'er be shown
save I create it in my might.
What have I done? Oh foolish word,
and foolish deed your question craves!
think ye the sleeping depths are stirr'd
tho' tempest hound the madden'd waves?
What do I seek? I seek the word
that shall become the deed of might
whereby the sullen gulfs are stirr'd
and stars begotten on their night.
This is the sea where good and evil merge.
The night is black: we sail towards what sun
or lurid star may flare below the verge.
This is the night where good or bad is none.
O wandering soul upon this darkling surge,
does it not pain thee for the days now done,
the narrow days ere some dark god did urge
to seek some isle where life is whole and one!
~ Christopher John Brennan,
656:Shakespeare
Standing alone, a study in itself,
How Shakespeare’s volume glorifies my shelf!
For thence his spirit forth on mine has shined,
Like a great morning on the hills of mind.
Sphered in the light of his creative powers,
A wonder-world, inorbing this of ours,
Gathers around us, like the peopled haze
That wraps some roamer in a dream’s wild ways.
Lean fatal hags ride in the troubled air,
And wing’d immortals meet us everywhere;
These of a silken loveliness that shows
Like the dim beauty of a moonlit rose;
Lined rigidly as sculptured iron those.
Lo! Now futurity uplifts her veil,
And pours her phantom kings before the tyrant pale.
Now in the moon’s quick glimpses gleaming cold,
A mail-clad monarch’s spectral form behold;
Whilst, like to echoes from oblivion’s coast,
Comes the dread speech of the unquiet ghost!
Turn we a page—oh! For some charm to save
That meek mad maiden from her early grave!
“Sweets to the sweet,” with the sad queen we groan;
As o’er her shroud the votive flowers are thrown,
We see how wild a death the best may die,
And dash the sacred teardrops from our eye.
But seek we surer matter,—knowledge hard
With ethics such as time-schooled minds regard;
Or such as, breathing the soul’s fervour, primes
Our piety, or our moral faith sublimes;
How many a noble page is shared between
Wit, fancy, prudence in her sagest mien,
And that high wisdom which informs us still
Heaven “shapes our ends, rough-hew them how we will;”
And shows, though vain and erring, human nature
Is yet a pile of half-angelic stature:
Material, yet ethereal, both, though each;—
Soul quickening matter as thought quickens speech—
129
A body built of clay—a mind of godlike reach!
And constantly some vital moral shines,
Like sunlight, in the current of his lines.
Ambition’s worshipper, in Casear’s death,
May see how mortal is mere glory’s breath,
And learn from Richard’s spectre-haunted hour
To loathe the ghastliness of godless power.
The princely spendthrift, seeing Timon’s end,
May grow to doubt the too too flattering friend;
And if he hate, when he with anger starts,
The heartlessness of fashionable hearts,
Hence let him learn to be, though rich, the sure
And generous helper of the struggling poor.
Even Shylock’s bond must show how, soon or late,
Contempt imperils, in begetting hate;
The sire may learn to curb that rival scorn,
Whose blasting rage let Juliet die forlorn:
The child be chastened by the filial tear
Shed for the wrongs that maddened royal Lear,
When in the scenic agony we find
Distempered matter and distempered mind,
Nature’s wild roar, and the yet wilder speech
Of mightiest human woe, each storming into each.
But if, to loftier teaching disinclined,
We would (as sometimes) mirth in all things find,
Let Falstaff then be our companion fit,
And wrap us in the mad delight of wit;
Or let Malvolio, cross-gartered, show
To what strange lengths man’s vanity may go;
Or learn we once for all in Touchstone’s school,
How shrewd that knave is who can play the fool.
Or does our mirth was scornful? Pistol then
Shall prove what scarecrows often rank as men,
By dint of a big martialness of tone,
Loud, like a drum s, from hollowness alone!
Is our mood fierce? Another leaf shall yield
Meet matter, storying some old battle-field;
With all its wrack of passion let at large,
The gathering huddle, the close thundering charge,
The death-shrieks drowning in the exultant shout
130
Of victory, flooding like a deluge out!
But, hating scenes of violence and crime,
Would we to Innocence devote the time?
Behold how spotless from this world of guile
Is she who waves us to yon magic isle,—
Miranda, lovely e’en to Caliban,
That hag-born, lump-faced, mockery of man!
With injured virtue would we mingle tears?
Lo! Katherine, or Hermione, appears.
Would we condole with lonely Love? O then,
Behold that mortal angel, Imogen!
With joyous goodness thirst we to rejoice?
Belmont is vocal with its Portia’s voice!
Would we be spiced with lady-wit? One kiss,
In fancy, from the bee-like Beatrice,
Stingingly sweet, have we the grace to snatch it,
Shall make us Benedicts, and lo! We catch it.
In woody Arden let us wander wild,
With buoyant Rosalind and Celia mild;
Or, with the melancholy Jaques, ’plain
How blind is fortune, yet how worthless gain,—
Gain or of gold or glory, both a jest,
Merely a solemn mockery at best.
Then roam we on, in thought to join afar
Those princely revellers in green Navarre;
Taking, for joy’s completeness, in our round
The shepherd-feast that glads Bohemian ground,
To talk with Perdita of flowers,—from whose
Soft-dropping words, as from a shower of dews,
They borrow fresher scents, and still diviner hues!
Would we be solaced with a song? Sweet lays
That breathe the innocence of olden days,
Like drops of liquid gold, all through and through
the glorious volume sparkle into view!
How oft, in Austral woods, the parting day
Has gone through western golden gates away
While “sweetest Shakespeare, fancy’s darling child,
Warbled for me his native woodnotes wild.”
131
~ Charles Harpur,
657:The Basset-Table : An Eclogue
Cardelia. Smilinda.
Cardelia.
The Basset-Table spread, the Tallier come;
Why stays Smilinda in the Dressing-Room?
Rise, pensive Nymph, the Tallier waits for you:
Smilinda.
Ah, Madam, since my Sharper is untrue,
I joyless make my once ador'd
Alpeu
I saw him stand behind Ombrelia's Chair,
And whisper with that soft, deluding air,
And those feign'd sighs which cheat the list'ning Fair.
Cardelia.
Is this the cause of your Romantic strains?
A mightier grief my heavy heart sustains.
As You by Love, so I by Fortune cross'd;
One, one bad
Deal
, Three
Septleva's
have lost.
Smilinda.
Is that the grief, which you compare with mine?
With ease, the smiles of Fortune I resign:
Would all my gold in one bad Deal were gone,
Were lovely Sharper mine, and mine alone.
Cardelia.
A Lover is lost, is but a common care;
And prudent Nymphs against that change prepare:
The Knave of Clubs thrice lost: Oh! who could guess
This fatal stroke, this unforeseen Distress?
Smilinda.
163
See Betty Lovet! very
a propos
She all the cares of
Love
and
Play
does know:
Dear Betty shall th' important point decide;
Betty, who oft the pain of each has try'd;
Impartial, she shall say who suffers most,
By
Cards' Ill Usage
, or by
Lover's lost
Lovet.
Tell, tell your griefs; attentive will I stay,
Tho' Time is precious, and I want some Tea.
Cardelia.
Behold this Equipage, by Mathers wrought,
With Fifty Guineas (a great Pen'worth) bought.
See, on the Tooth-pick, Mars and Cupid strive;
And both the struggling figures seem alive.
Upon the bottom shines the Queen's bright Face;
A Myrtle Foliage round the Thimble-Case.
Jove, Jove himself, does on the Scissors shine;
The Metal, and the Workmanship, divine!
Smilinda.
This Snuff-Box, - once the pledge of Sharper's love,
When rival beauties for the Present strove;
At Corticelli's he the Raffle won;
Then first his Passion was in public shown:
Hazardia blush'd, and turn'd her Head aside,
A Rival's envy (all in vain) to hide.
This Snuff-Box,- on the Hinge see Brilliants shine:
This Snuff-Box will I stake; the Prize is mine.
Cardelia.
164
Alas! far lesser losses than I bear,
Have made a Soldier sigh, a Lover swear.
And Oh! what makes the disappointment hard,
'Twas my own Lord that drew the fatal Card.
In complaisance, I took the Queen he gave;
Tho' my own secret wish was for the Knave.
The Knave won Sonica, which I had chose;
And, the next Pull, my Septleva I lose.
Smilinda.
But ah! what aggravates the killing smart,
The cruel thought, that stabs me to the heart;
This curs'd Ombrelia, this undoing Fair,
By whose vile arts this heavy grief I bear;
She, at whose name I shed these spiteful tears,
She owes to me the very charms she wears.
An awkward Thing, when first she came to Town;
Her Shape unfashion'd, and her Face unknown:
She was my friend; I taught her first to spread
Upon her sallow cheeks enliv'ning red:
I introduc'd her to the Park and Plays;
And, by my int'rest, Cozens made her Stays.
Ungrateful wretch, with mimic airs grown pert,
She dares to steal my Fav'rite Lover's heart.
Cardelia.
Wretch that I was, how often have I swore,
When Winnall tally'd, I would punt no more?
I know the Bite, yet to my Ruin run;
And see the Folly, which I cannot shun.
Smilinda.
How many Maids have Sharper's vows deceiv'd?
How many curs'd the moment they believ'd?
Yet his known Falsehoods could no Warning prove:
Ah! what is warning to a Maid in Love?
Cardelia.
But of what marble must that breast be form'd,
To gaze on Basset, and remain unwarm'd?
When Kings, Queens, Knaves, are set in decent rank;
Expos'd in glorious heaps the tempting Bank,
165
Guineas, Half-Guineas, all the shining train;
The Winner's pleasure, and the Loser's pain:
In bright Confusion open Rouleaux lie,
They strike the Soul, and glitter in the Eye.
Fir'd by the sight, all Reason I disdain;
My Passions rise, and will not bear the rein.
Look upon Basset, you who Reason boast;
And see if Reason must not there be lost.
Smilinda.
What more than marble must that heart compose,
Can hearken coldly to my Sharper's Vows?
Then, when he trembles! when his Blushes rise!
When awful Love seems melting in his Eyes!
With eager beats his Mechlin Cravat moves:
'He Loves,'
- I whisper to myself,
'He Loves!'
Such unfeign'd Passion in his Looks appears,
I lose all Mem'ry of my former Fears;
My panting heart confesses all his charms,
I yield at once, and sink into his arms:
Think of that moment, you who Prudence boast;
For such a moment, Prudence well were lost.
Cardelia.
At the Groom-Porter's, batter'd Bullies play,
Some Dukes at Mary-Bone bowl Time away.
But who the Bowl, or ratt'ling Dice compares
To Basset's heav'nly Joys, and pleasing Cares?
Smilinda.
Soft Simplicetta doats upon a Beau;
Prudina likes a Man, and laughs at Show.
Their several graces in my Sharper meet;
Strong as the Footman, as the Master sweet.
Lovet.
Cease your contention, which has been too long;
I grow impatient, and the Tea's too strong.
166
Attend, and yield to what I now decide;
The Equipage shall grace Smilinda's Side:
The Snuff-Box to Cardelia I decree,
Now leave complaining, and begin your Tea.
~ Alexander Pope,
658:The Kalevala - Rune V
WAINAVOINEN'S LAMENTATION.
Far and wide the tidings travelled,
Far away men heard the story
Of the flight and death of Aino,
Sister dear of Youkahainen,
Fairest daughter of creation.
Wainamoinen, brave and truthful,
Straightway fell to bitter weeping,
Wept at morning, wept at evening,
Sleepless, wept the dreary night long,
That his Aino had departed,
That the maiden thus had vanished,
Thus had sunk upon the bottom
Of the blue-sea, deep and boundless.
Filled with grief, the ancient singer,
Wainamoinen of the Northland,
Heavy-hearted, sorely weeping,
Hastened to the restless waters,
This the suitor's prayer and question:
'Tell, Untamo, tell me, dreamer,
Tell me, Indolence, thy visions,
Where the water-gods may linger,
Where may rest Wellamo's maidens?'
Then Untamo, thus made answer,
Lazily he told his dreamings:
'Over there, the mermaid-dwellings,
Yonder live Wellamo's maidens,
On the headland robed in verdure,
On the forest-covered island,
In the deep, pellucid waters,
On the purple-colored sea-shore;
Yonder is the home or sea-maids,
There the maidens of Wellamo,
Live there in their sea-side chambers,
Rest within their water-caverns,
On the rocks of rainbow colors,
On the juttings of the sea-cliffs.'
83
Straightway hastens Wainamoinen
To a boat-house on the sea-shore,
Looks with care upon the fish-hooks,
And the lines he well considers;
Lines, and hooks, and poles, arid fish-nets,
Places in a boat of copper,
Then begins he swiftly rowing
To the forest-covered island,
To the point enrobed In verdure,
To the purple-colored headland,
Where the sea-nymphs live and linger.
Hardly does he reach the island
Ere the minstrel starts to angle;
Far away he throws his fish-hook,
Trolls it quickly through the waters,
Turning on a copper swivel
Dangling from a silver fish-line,
Golden is the hook he uses.
Now he tries his silken fish-net,
Angles long, and angles longer,
Angles one day, then a second,
In the morning, in the evening,
Angles at the hour of noontide,
Many days and nights he angles,
Till at last, one sunny morning,
Strikes a fish of magic powers,
Plays like salmon on his fish-line,
Lashing waves across the waters,
Till at length the fish exhausted
Falls a victim to the angler,
Safely landed in the bottom
Of the hero's boat of copper.
Wainamoinen, proudly viewing,
Speaks these words in wonder guessing:
'This the fairest of all sea-fish,
Never have I seen its equal,
Smoother surely than the salmon,
Brighter-spotted than the trout is,
Grayer than the pike of Suomi,
Has less fins than any female,
Not the fins of any male fish,
Not the stripes of sea-born maidens,
84
Not the belt of any mermaid,
Not the ears of any song-bird,
Somewhat like our Northland salmon
From the blue-sea's deepest caverns.'
In his belt the ancient hero
Wore a knife insheathed with silver;
From its case he drew the fish-knife,
Thus to carve the fish in pieces,
Dress the nameless fish for roasting,
Make of it a dainty breakfast,
Make of it a meal at noon-day,
Make for him a toothsome supper,
Make the later meal at evening.
Straightway as the fish he touches,
Touches with his knife of silver,
Quick it leaps upon the waters,
Dives beneath the sea's smooth surface,
From the boat with copper bottom,
From the skiff of Wainamoinen.
In the waves at goodly distance,
Quickly from the sea it rises
On the sixth and seventh billows,
Lifts its head above the waters,
Out of reach of fishing-tackle,
Then addresses Wainamoinen,
Chiding thus the ancient hero:
'Wainamoinen, ancient minstrel,
Do not think that I came hither
To be fished for as a salmon,
Only to be chopped in pieces,
Dressed and eaten like a whiting
Make for thee a dainty breakfast,
Make for thee a meal at midday,
Make for thee a toothsome supper,
Make the fourth meal of the Northland.'
Spake the ancient Wainamoinen:
'Wherefore didst thou then come hither,
If it be not for my dinner?'
Thus the nameless fish made answer:
'Hither have I come, O minstrel,
In thine arms to rest and linger,
And thyself to love and cherish,
85
At thy side a life-companion,
And thy wife to be forever;
Deck thy couch with snowy linen,
Smooth thy head upon the pillow,
Sweep thy rooms and make them cheery,
Keep thy dwelling-place in order,
Build a fire for thee when needed,
Bake for thee the honey-biscuit,
Fill thy cup with barley-water,
Do for thee whatever pleases.
'I am not a scaly sea-fish,
Not a trout of Northland rivers,
Not a whiting from the waters,
Not a salmon of the North-seas,
I, a young and merry maiden,
Friend and sister of the fishes,
Youkahainen's youngest sister,
I, the one that thou dost fish for,
I am Aino whom thou lovest.
'Once thou wert the wise-tongued hero,
Now the foolish Wainamoinen,
Scant of insight, scant of judgment,
Didst not know enough to keep me,
Cruel-hearted, bloody-handed,
Tried to kill me with thy fish-knife,
So to roast me for thy dinner;
I, a mermaid of Wellamo,
Once the fair and lovely Aino,
Sister dear of Youkahainen.'
Spake the ancient Wainamoinen,
Filled with sorrow, much regretting:
'Since thou'rt Youkahainen's sister,
Beauteous Aino of Pohyola,
Come to me again I pray thee!'
Thus the mermaid wisely answered;
Nevermore will Aino's spirit
Fly to thee and be ill-treated.'
Quickly dived the water-maiden
From the surface of the billow
To the many-colored pebbles,
To the rainbow-tinted grottoes
Where the mermaids live and linger.
86
Wainamoinen, not discouraged,
Thought afresh and well reflected,
How to live, and work, and win her;
Drew with care his silken fish-net,
To and fro through foam and billow,
Through the bays and winding channels,
Drew it through the placid waters,
Drew it through the salmon-dwellings,
Through the homes of water-maidens,
Through the waters of Wainola,
Through the blue-back of the ocean,
Through the lakes of distant Lapland,
Through the rivers of Youkola,
Through the seas of Kalevala,
Hoping thus to find his Aino.
Many were the fish be landed,
Every form of fish-like creatures,
But be did not catch the sea-maid,
Not Wellamo's water-maiden,
Fairest daughter of the Northland.
Finally the ancient minstrel,
Mind depressed, and heart discouraged,
Spake these words, immersed in sorrow:
'Fool am I, and great my folly,
Having neither wit nor judgment;
Surely once I had some knowledge,
Had some insight into wisdom,
Had at least a bit of instinct;
But my virtues all have left me
In these mournful days of evil,
Vanished with my youth and vigor,
Insight gone, and sense departed,
All my prudence gone to others!
Aino, whom I love and cherish,
All these years have sought to honor,
Aino, now Wellamo's maiden,
Promised friend of mine when needed,
Promised bride of mine forever,
Once I had within my power,
Caught her in Wellamo's grottoes,
Led her to my boat of copper,
With my fish-line made of silver;
87
But alas! I could not keep her,
Did not know that I had caught her
Till too late to woo and win her;
Let her slip between my fingers
To the home of water-maidens,
To the kingdom of Wellamo.'
Wainamoinen then departed,
Empty-handed, heavy-hearted,
Straightway hastened to his country,
To his home in Kalevala,
Spake these words upon his journey:
'What has happened to the cuckoo,
Once the cuckoo bringing gladness,
In the morning, in the evening,
Often bringing joy at noontide?
What has stilled the cuckoo's singing,
What has changed the cuckoo's calling?
Sorrow must have stilled his singing,
And compassion changed his calling,
As I hear him sing no longer,
For my pleasure in the morning,
For my happiness at evening.
Never shall I learn the secret,
How to live and how to prosper,
How upon the earth to rest me,
How upon the seas to wander!
Only were my ancient mother
Living on the face of Northland,
Surely she would well advise me,
What my thought and what my action,
That this cup of grief might pass me,
That this sorrow might escape me,
And this darkened cloud pass over.'
In the deep awoke his mother,
From her tomb she spake as follows:
'Only sleeping was thy mother,
Now awakes to give thee answer,
What thy thought and what thine action,
That this cup of grief may pass thee,
That this sorrow may escape thee,
And this darkened cloud pass over.
Hie thee straightway to the Northland,
88
Visit thou the Suomi daughters;
Thou wilt find them wise and lovely,
Far more beautiful than Aino,
Far more worthy of a husband,
Not such silly chatter-boxes,
As the fickle Lapland maidens.
Take for thee a life-companion,
From the honest homes of Suomi,
One of Northland's honest daughters;
She will charm thee with her sweetness,
Make thee happy through her goodness,
Form perfection, manners easy,
Every step and movement graceful,
Full of wit and good behavior,
Honor to thy home and kindred.'
~ Elias Lönnrot,
659:The Enchanted Ring
A Tale of Halloween
You ask me for a tale of Halloween?
'Tis well. I lately read a treasure tome
Within whose legend-haunted lone demesne
The free, wild Fancy finds herself at home.
Now, while the night wind wings the starlit dome,
And while the dead leaves eerie converse hold,
Through the rich Conjurer's Kingdom with me roam;
And, wandering there, the story shall be told
Of what befell in Leinster in the days of old.
II
In Leinster in the days of old, I wis,
There was no maiden of the countryside
But on All Hallows (such a night as this!)
In Love's dim chancery her fortune tried.
The bursting nut upon the hearth she plied;
Or, while a lighted candle she would bear,
Gazed in her glass with eyes intent and wide;
Or, with weird mutterings, like a witch's prayer,
She sowed three rows of nothing on the empty air!
III
All rites had little Barbara performed,
Yet nothing did she see, and nothing hear;
Her busy thoughts soon into dreamland swarmed.
The rosy apple lay, untasted, near
For him who, ere another rounded year,
Should taste Love's feast with her. And now the wind
(As on this very night) with sighings drear,
Spake close beneath her latticed window-blind
Such dreamwise things as it hath spoke time out of mind.
IV
16
Why moans our little sister? 'Rest thee, rest!
Fear naught.' Soon careful arms have clasp'd her round,
And a soft cheek against her own is pressed.
For thus, since childhood, Barbara hath found
In mother-love with sister's love upbound,
Swift respite from the terrors of the night.
But now, what sleep so restless, yet so sound,
That not for touch or tone will take its flight,
Or aught at all except the broadcast morning light!
'My precious one, such troubled dreams were thine;
Yet, though I strove, I could not waken thee.'
'Dear mother-sister- dearest sister mineMethought an unknown guide did beckon me
Far, far from here. My will I could not free;
I needs must follow through weald and waste.
Outworn I reached a manor fair to see;
Outworn, alone, through a long hall I paced,
That was with many a speaking, stately portrait graced.
VI
'Then, stilly as a spirit loosed from earth,
I climbed a stair, and to a chamber came,
Rich hung with broidered cloths. Upon the hearth
Dull embers held a little fitful flame.
A sudden trembling ran through all my frame,
When, from amidst those silken hangings rare,
A voice pronounced: 'Reveal thy face and name,
I conjure thee! At least, some token spare
That I may trace thee when thou goest I know not where!'
VII
'It was a grievous and a sinful thingBut over me was sovereign, stern command
I must obey. Thy gift, the birthday ring,
With my own name engraved within the bandThe ring, alas! I drew it from my hand,
17
And laid it on the marble mantel high.
Then died the flame from out the falling brand,
Then were the four walls darkling earth and sky;
And, once again, till dawn a wanderer was I.
VIII
'But, Agatha, thou art not vexed at me?
Thou dost not mourn the ring? 'Twas mine last eve,
This morning it is gone, as thou canst see!'
'Nay, darling, thou no reason hast to grieve:
I may not tell thee why, but I believe
That ere another wingèd year is flown
Some brightest threads for thee will Fortune weave.'
So spake her sister, sage of look and tone,
And held the little, fevered hand within her own.
IX
The Winter long is over in the land,
And mellow is the furrowed soil, and quick
With hopeful promise to the toiler's hand.
He, too, that toils not, leaning on his stick,
Is cheered to see the bean-flowers set so thick,
And thick the blossoms on the orchard bough.
How sweet the air! Hath any soul been sick?
Oh, let that soul drink health from beauty now;
Stand forth beneath the sky; unknit the careworn brow!
'Say, children, if ye guess, what aileth himThe stranger who oft leans beyond the hedge
To see our budding roses? Yet so dim
His eye, he knows them not from ragged sedge!
The black ox's hoof hath trod on him, I pledge
My hopes beyond the grave, he seeketh aye
For that which flees him to the world's far edge!
Come, children, tell me what the gossips say:
Your grandsire nothing hears- the old at home must stay!'
XI
18
Good Agatha replies with playful look:
'Let Barbara speak. And if she be the rose
(To us the sweetest flower in any nookOr tame or wild- that in our Leinster grows)
Hath drawn the stranger to our garden-close,
With what true eye hath he the best discerned.'
(A blush-rose, on the moment, springs and blows!)
'Ay, sister, grandsire, all that I have learned,
I freely tell you; since deceit I always spurned.
XII
'But twice have I had speech with him- no more,
First time he asked a rose, and spake me fair,
I gave it him, so sad a look he wore;
And on he passed, as one who doth not care.
Again, as I was searching everywhere
My bracelet that had fallen to the ground,
He leaped the hedge-row ere I was aware;
And he it was that, searching, quickly found
My bracelet. Surely, I to courtesy was bound.'
XIII
'Ay, surely, child. Your grandsire taught you that,
What said you then?' 'I bade him stay and rest;
And down upon the old oak bench we sat.
He spake of losses- how another's quest
'Twas ever his to aid, for he was blest
With wizard sight, save for the thing he soughtA thing not lost, since never yet possessed;
He had but dreamed of it! I answered naught;
But much, in truth, since then of what he said have thought.'
XIV
By this time closed are the ears of age,
And lid-fast are the eyes. And now, alone,
Spake carelessly good Agatha the sage:
'Great prudence, little Barbe, thou hast shown;
But I have heard the stranger well is known,
19
That gentle is his birth, and the estate
Is broad and fair, which singly he doth own.
'Tis said his health hath suffered much of late;
Wholesome this air; so he prolongs his visit's date.'
XV
Then subtly did fond Agatha contrive:
'Thou dost but a charitable deed,
If from his soul this withering gloom thou drive.
Lightly along the self-same channel lead
Thy talk. Say that thou gav'st his words good heed;
Since back to thee thy bracelet he could bring,
Thou would'st, once more, consult his wizard rede,
For thou hast lost a yet more precious thingThy sister's gift to thee- the name, too, on the ring!'
XVI
'That dare I not- !' broke in the little maid;
'For well thou knowest how the ring was lost,
And all the tricks at Halloween I played.
Alas, those charms were wrought at heavy cost,
To be, as I have been, a homeless ghostA shadow of myself- of self bereft!'
'Then, child, tell only what importeth mostA ring of thine was somewhere lost, or left;
And thou, once more, art fain to seek his counsel deft.'
XVII
The Rose sends challenge to the flower-world all:
What bloom like mint- at once both proud and sweet?
Unstored to the Rose's burning accents fall
Upon the twain within the garden-seat.
Yet, what can make the Rose's color fleet
From a young maiden's cheek- what sudden stress?
What words are these a young man may repeat,
While light springs up in eyes long lustreless?
But come, let us o'erhear- 'twere idle, still to guess?
XVIII
20
It thus had chanced: when came the moment fit,
Full simply little Barbara broached the theme
Directed by her sister's subtler wit:
Since he had found her bracelet, it would seem
A yet mor precious loss he might redeem:
A ring of hers had vanished- left no trace.
So great a wizard might some potent scheme
Devise, to bring it from its hiding-place.'
She lightly spake. Intent, her comrade scanned her face.
XIX
'Speak thou the truth, no word from me withhold;
Lift up thine eyes, and they the truth shall speak,
For it must be that slender ring of gold
Bounds the whole world of happiness I seek.
Tell me when thou this ring didst lose, and eke
All circumstance that did the time attend.'
'Twas then the Rose's color fled her cheek;
But since her tongue to guile she could not lend,
She told straightforwardly her story to the end.
XX
'As thou hast spoken truth, and naught beside'
He said, 'I'll speak the living truth to thee.
That night some charms of Halloween I tried,
Dared thus to do by a blithe company
In mine old hall, far in the West Country.
The charms performed, I thought of them no more;
Yet deemed it strange that sleep came not to me;
And as the rising wind shook blind and door,
I watched with half-shut eyes the firelight on the floor.
XXI
'Then glidingly, and noiseless as a dream,
A figure stoled in white, with floating hair,
Touched faintly by the embers' fitful gleam,
Approached the fireplace and stood wavering thereStood piteously, with tender feet all bare,
21
And tender palms reached out above the coals
(As they had borne too long the frosty air).
Then, I remembered me the time- All Souls,
When visions vanish as the hour of midnight tolls!
XXII
'Already was the clock upon the stroke,
Already had the vision turned to go
When, in a voice I scarcely knew, I spoke,
Desiring that the presence should bestow
Some sign, or constant pledge of truth, to show
When daylight should to disbelief incline.
The vision faded. On the mantel, lo!
This ring I found. And surely, it is thine,
And surely, maiden, both the ring and thou art mine!'
XXIII
Needs not to say what afterwards befellHow smiled the mother-sister sage and dear,
When came the fine confession, guessed full well;
Or how, before the rounding of the year,
She saw- through many a rainbow-lighted tearHer darling pace the aisle, a happy bride!
Nay!- rather must I counsel all who hear
Leave juggling wiles of Halloween untried,
Lest no such powers benign your doubtful venture guide!
~ Edith Matilda Thomas,
660:Hermes
FRAGMENT I.--PROLOGUE.
Dans nos vastes cités, par le sort partagés,
Sous deux injustes lois les hommes sont rangés:
Les uns, princes et grands, d'une avide opulence
Étalent sans pudeur la barbare insolence;
Les autres, sans pudeur, vils clients de ces grands,
Vont ramper sous les murs qui cachent leurs tyrans.
Admirer ces palais aux colonnes hautaines
Dont eux-mêmes ont payé les splendeurs inhumaines,
Qu'eux-mêmes ont arrachés aux entrailles des monts,
Et tout trempés encor des sueurs de leurs fronts.
Moi, je me plus toujours, client de la nature,
A voir son opulence et bienfaisante et pure,
Cherchant loin de nos murs les temples, les palais
Où la Divinité me révèle ses traits,
Ces monts, vainqueurs sacrés des fureurs du tonnerre,
Ces chênes, ces sapins, premiers-nés de la terre.
Les pleurs des malheureux n'ont point teint ces lambris.
D'un feu religieux le saint poète épris
Cherche leur pur éther et plane sur leur cime.
Mer bruyante, la voix du poète sublime
Lutte contre les vents; et tes flots agités
Sont moins forts, moins puissants que ses vers indomptés.
A l'aspect du volcan, aux astres élancée,
Luit, vole avec l'Etna, la bouillante pensée.
Heureux qui sait aimer ce trouble auguste et grand!
Seul, il rêve en silence à la voix du torrent
Qui le long des rochers se précipite et tonne;
Son esprit en torrent et s'élance et bouillonne.
Là, je vais dans mon sein méditant à loisir
Des chants à faire entendre aux siècles à venir;
Là, dans la nuit des coeurs qu'osa sonder Homère,
Cet aveugle divin et me guide et m'éclaire.
Souvent mon vol, armé des ailes de Buffon,
Franchit avec Lucrèce, au flambeau de Newton,
La ceinture d'azur sur le globe étendue.
Je vois l'être et la vie et leur source inconnue,
50
Dans les fleuves d'éther tous les mondes roulants.
Je poursuis la comète aux crins étincelants,
Les astres et leurs poids, leurs formes, leurs distances;
Je voyage avec eux dans leurs cercles immenses.
Comme eux, astre, soudain je m'entoure de feux;
Dans l'éternel concert je me place avec eux:
En moi leurs doubles lois agissent et respirent:
Je sens tendre vers eux mon globe qu'ils attirent;
Sur moi qui les attire ils pèsent à leur tour.
Les éléments divers, leur haine, leur amour,
Les causes, l'infini s'ouvre à mon oeil avide.
Bientôt redescendu sur notre fange humide,
J'y rapporte des vers de nature enflammés,
Aux purs rayons des dieux dans ma course allumés.
Écoutez donc ces chants d'Hermès dépositaires,
Où l'homme antique, errant dans ses routes premières,
Fait revivre à vos yeux l'empreinte de ses pas.
Mais dans peu, m'élançant aux armes, aux combats,
Je dirai l'Amérique à l'Europe montrée;
J'irai dans cette riche et sauvage contrée
Soumettre au Mançanar le vaste Maragnon.
Plus loin dans l'avenir je porterai mon nom,
Celui de cette Europe en grands exploits féconde,
Que nos jours ne sont loin des premiers jours du monde.
FRAGMENT II
Chassez de vos autels, juges vains et frivoles,
Ces héros conquérants, meurtrières idoles;
Tous ces grands noms, enfants des crimes, des malheurs,
De massacres fumants, teints de sang et de pleurs.
Venez tomber aux pieds de plus nobles images:
Voyez ces hommes saints, ces sublimes courages,
Héros dont les vertus, les travaux bienfaisants,
Ont éclairé la terre et mérité l'encens;
Qui, dépouillés d'eux-mêmes et vivant pour leurs frères,
Les ont soumis au frein des règles salutaires,
Au joug de leur bonheur; les ont faits citoyens;
En leur donnant des lois leur ont donné des biens,
Des forces, des parents, la liberté, la vie;
Enfin qui d'un pays ont fait une patrie.
Et que de fois pourtant leurs frères envieux
51
Ont d'affronts insensés, de mépris odieux,
Accueilli les bienfaits de ces illustres guides,
Comme dans leurs maisons ces animaux stupides
Dont la dent méfiante ose outrager la main
Qui se tendait vers eux pour apaiser leur faim!
Mais n'importe; un grand homme au milieu des supplices
Goûte de la vertu les augustes délices.
Il le sait: les humains sont injustes, ingrats.
Que leurs yeux un moment ne le connaissent pas;
Qu'un jour entre eux et lui s'élève avec murmure
D'insectes ennemis une nuée obscure;
N'importe, il les instruit, il les aime pour eux.
Même ingrats, il est doux d'avoir fait des heureux.
Il sait que leur vertu, leur bonté, leur prudence,
Doit être son ouvrage et non sa récompense,
Et que leur repentir, pleurant sur son tombeau,
De ses soins, de sa vie, est un prix assez beau,
An loin dans l'avenir sa grande âme contemple
Les sages opprimés que soutient son exemple;
Des méchants dans soi-même il brave la noirceur:
C'est là qu'il sait les fuir; son asile est son coeur.
De ce faîte serein, son Olympe sublime,
Il voit, juge, connaît. Un démon magnanime
Agite ses pensers, vit dans son coeur brûlant,
Travaille son sommeil actif et vigilant,
Arrache au long repos sa nuit laborieuse,
Allume avant le jour sa lampe studieuse,
Lui montre un peuple entier, par ses nobles bienfaits,
Indompté dans la guerre, opulent dans la paix,
Son beau nom remplissant leur coeur et leur histoire,
Les siècles prosternés au pied de sa mémoire.
Par ses sueurs bientôt l'édifice s'accroît.
En vain l'esprit du peuple est rampant, est étroit,
En vain le seul présent les frappe et les entraîne,
En vain leur raison faible et leur vue incertaine
Ne peut de ses regards suivre les profondeurs,
De sa raison céleste atteindre les hauteurs;
Il appelle les dieux à son conseil suprême.
Ses décrets, confiés à la voix des dieux même,
Entraînent sans convaincre, et le monde ébloui
Pense adorer les dieux en n'adorant que lui.
52
Il fait honneur aux dieux de son divin ouvrage.
C'est alors qu'il a vu tantôt à son passage
Un buisson enflammé recéler l'Éternel;
C'est alors qu'il rapporte, en un jour solennel,
De la montagne ardente et du sein du tonnerre,
La voix de Dieu lui-même écrite sur la pierre;
Ou c'est alors qu'au fond de ses augustes bois
Une nymphe l'appelle et lui trace des lois,
Et qu'un oiseau divin, messager de miracles,
A son oreille vient lui dicter des oracles.
Tout agit pour lui seul, et la tempête et l'air,
Et le cri des forêts, et la foudre et l'éclair;
Tout. Il prend à témoin le monde et la nature.
Mensonge grand et saint! glorieuse imposture,
Quand au peuple trompé ce piège généreux
Lui rend sacré le joug qui doit le rendre heureux!
FRAGMENT III
Du temps et du besoin l'inévitable empire
Dut avoir aux humains enseigné l'art d'écrire.
D'autres arts l'ont poli; mais aux arts, le premier,
Lui seul des vrais succès put ouvrir le sentier,
Sur la feuille d'Égypte ou sur la peau ductile,
Même un jour sur le dos d'un albâtre docile,
Au fond des eaux formé des dépouilles du lin,
Une main éloquente, avec cet art divin,
Tient, fait voir l'invisible et rapide pensée,
L'abstraite intelligence et palpable et tracée;
Peint des sons à nos yeux, et transmet à la fois
Une voix aux couleurs, des couleurs à la voix.
Quand des premiers traités la fraternelle chaîne
Commença d'approcher, d'unir la race humaine,
La terre et de hauts monts, des fleuves, des forêts,
Des contrats attestés garants sûrs et muets,
Furent le livre auguste et les lettres sacrées
Qui faisaient lire aux yeux les promesses jurées.
Dans la suite peut-être ils voulurent sur soi
L'un de l'autre emporter la parole et la foi;
Ils surent donc, broyant de liquides matières,
53
L'un sur l'autre imprimer leurs images grossières,
Ou celle du témoin, homme, plante ou rocher,
Qui vit jurer leur bouche et leurs mains se toucher.
De là dans l'Orient ces colonnes savantes,
Rois, prêtres, animaux peints en scènes vivantes,
De la religion ténébreux monuments,
Pour les sages futurs laborieux tourments,
Archives de l'État, où les mains politiques
Traçaient en longs tableaux les annales publiques.
De là, dans un amas d'emblèmes captieux,
Pour le peuple ignorant monstre religieux,
Des membres ennemis vont composer ensemble
Un seul tout, étonné du noeud qui les rassemble:
Un corps de femme au front d'un aigle enfant des airs
Joint l'écaille et les flancs d'un habitant des mers.
Cet art simple et grossier nous a suffi peut-être
Tant que tous nos discours n'ont su voir ni connaître
Que les objets présents dans la nature épars,
Et que tout notre esprit était dans nos regards.
Mais on vit, quand vers l'homme on apprit à descendre,
Quand il fallut fixer, nommer, écrire, entendre,
Du coeur, des passions les plus secrets détours,
Les espaces du temps ou plus longs ou plus courts,
Quel cercle étroit bornait cette antique écriture.
Plus on y mit de soins, plus incertaine, obscure,
Du sens confus et vague elle épaissit la nuit.
Quelque peuple à la fin, par le travail instruit,
Compte combien de mots l'héréditaire usage
A transmis jusqu'à lui pour former un langage.
Pour chacun de ces mots un signe est inventé,
Et la main qui l'entend des lèvres répété
Se souvient d'en tracer cette image fidèle;
Et sitôt qu'une idée inconnue et nouvelle
Grossit d'un mot nouveau ces mots déjà nombreux,
Un nouveau signe accourt s'enrôler avec eux.
C'est alors, sur des pas si faciles à suivre,
Que l'esprit des humains est assuré de vivre.
C'est alors que le fer à la pierre, aux métaux,
Livre, en dépôt sacré pour les âges nouveaux,
Nos âmes et nos moeurs fidèlement gardées;
Et l'oeil sait reconnaître une forme aux idées.
54
Dès lors des grands aïeux les travaux, les vertus
Ne sont point pour leurs fils des exemples perdus.
Le passé du présent est l'arbitre et le père,
Le conduit par la main, l'encourage, l'éclaire.
Les aïeux, les enfants, les arrière-neveux,
Tous sont du même temps, ils ont les mêmes voeux,
La patrie, au milieu des embûches, des traîtres,
Remonte en sa mémoire, a recours aux ancêtres,
Cherche ce qu'ils feraient en un danger pareil,
Et des siècles vieillis assemble le conseil.
~ Andre Marie de Chenier,
661:Rahel To Varnhagen
NOTE.—Rahel Robert and Varnhagen von Ense were married, after many
protestations on her part, in 1814. The marriage—so far as he was concerned at
any rate—appears to have been satisfactory.

Now you have read them all; or if not all,
As many as in all conscience I should fancy
To be enough. There are no more of them—
Or none to burn your sleep, or to bring dreams
Of devils. If these are not sufficient, surely
You are a strange young man. I might live on
Alone, and for another forty years,
Or not quite forty,—are you happier now?—
Always to ask if there prevailed elsewhere
Another like yourself that would have held
These aged hands as long as you have held them,
Not once observing, for all I can see,
How they are like your mother’s. Well, you have read
His letters now, and you have heard me say
That in them are the cinders of a passion
That was my life; and you have not yet broken
Your way out of my house, out of my sight,—
Into the street. You are a strange young man.
I know as much as that of you, for certain;
And I’m already praying, for your sake,
That you be not too strange. Too much of that
May lead you bye and bye through gloomy lanes
To a sad wilderness, where one may grope
Alone, and always, or until he feels
Ferocious and invisible animals
That wait for men and eat them in the dark.
Why do you sit there on the floor so long,
Smiling at me while I try to be solemn?
Do you not hear it said for your salvation,
When I say truth? Are you, at four and twenty,
So little deceived in us that you interpret
The humor of a woman to be noticed
As her choice between you and Acheron?
Are you so unscathed yet as to infer
233
That if a woman worries when a man,
Or a man-child, has wet shoes on his feet
She may as well commemorate with ashes
The last eclipse of her tranquillity?
If you look up at me and blink again,
I shall not have to make you tell me lies
To know the letters you have not been reading
I see now that I may have had for nothing
A most unpleasant shivering in my conscience
When I laid open for your contemplation
The wealth of my worn casket. If I did,
The fault was not yours wholly. Search again
This wreckage we may call for sport a face,
And you may chance upon the price of havoc
That I have paid for a few sorry stones
That shine and have no light—yet once were stars,
And sparkled on a crown. Little and weak
They seem; and they are cold, I fear, for you.
But they that once were fire for me may not
Be cold again for me until I die;
And only God knows if they may be then.
There is a love that ceases to be love
In being ourselves. How, then, are we to lose it?
You that are sure that you know everything
There is to know of love, answer me that.
Well?… You are not even interested.
Once on a far off time when I was young,
I felt with your assurance, and all through me,
That I had undergone the last and worst
Of love’s inventions. There was a boy who brought
The sun with him and woke me up with it,
And that was every morning; every night
I tried to dream of him, but never could,
More than I might have seen in Adam’s eyes
Their fond uncertainty when Eve began
The play that all her tireless progeny
Are not yet weary of. One scene of it
Was brief, but was eternal while it lasted;
And that was while I was the happiest
Of an imaginary six or seven,
Somewhere in history but not on earth,
234
For whom the sky had shaken and let stars
Rain down like diamonds. Then there were clouds,
And a sad end of diamonds; whereupon
Despair came, like a blast that would have brought
Tears to the eyes of all the bears in Finland,
And love was done. That was how much I knew.
Poor little wretch! I wonder where he is
This afternoon. Out of this rain, I hope.
At last, when I had seen so many days
Dressed all alike, and in their marching order,
Go by me that I would not always count them,
One stopped—shattering the whole file of Time,
Or so it seemed; and when I looked again,
There was a man. He struck once with his eyes,
And then there was a woman. I, who had come
To wisdom, or to vision, or what you like,
By the old hidden road that has no name,—
I, who was used to seeing without flying
So much that others fly from without seeing,
Still looked, and was afraid, and looked again.
And after that, when I had read the story
Told in his eyes, and felt within my heart
The bleeding wound of their necessity,
I knew the fear was his. If I had failed him
And flown away from him, I should have lost
Ingloriously my wings in scrambling back,
And found them arms again. If he had struck me
Not only with his eyes but with his hands,
I might have pitied him and hated love,
And then gone mad. I, who have been so strong—
Why don’t you laugh?—might even have done all that.
I, who have learned so much, and said so much,
And had the commendations of the great
For one who rules herself—why don’t you cry?—
And own a certain small authority
Among the blind, who see no more than ever,
But like my voice,—I would have tossed it all
To Tophet for one man; and he was jealous.
I would have wound a snake around my neck
And then have let it bite me till I died,
If my so doing would have made me sure
235
That one man might have lived; and he was jealous.
I would have driven these hands into a cage
That held a thousand scorpions, and crushed them,
If only by so poisonous a trial
I could have crushed his doubt. I would have wrung
My living blood with mediaeval engines
Out of my screaming flesh, if only that
Would have made one man sure. I would have paid
For him the tiresome price of body and soul,
And let the lash of a tongue-weary town
Fall as it might upon my blistered name;
And while it fell I could have laughed at it,
Knowing that he had found out finally
Where the wrong was. But there was evil in him
That would have made no more of his possession
Than confirmation of another fault;
And there was honor—if you call it honor
That hoods itself with doubt and wears a crown
Of lead that might as well be gold and fire.
Give it as heavy or as light a name
As any there is that fits. I see myself
Without the power to swear to this or that
That I might be if he had been without it.
Whatever I might have been that I was not,
It only happened that it wasn’t so.
Meanwhile, you might seem to be listening:
If you forget yourself and go to sleep,
My treasure, I shall not say this again.
Look up once more into my poor old face,
Where you see beauty, or the Lord knows what,
And say to me aloud what else there is
Than ruins in it that you most admire.
No, there was never anything like that;
Nature has never fastened such a mask
Of radiant and impenetrable merit
On any woman as you say there is
On this one. Not a mask? I thank you, sir,
But you see more with your determination,
I fear, than with your prudence or your conscience;
And you have never met me with my eyes
In all the mirrors I’ve made faces at.
236
No, I shall never call you strange again:
You are the young and inconvincible
Epitome of all blind men since Adam.
May the blind lead the blind, if that be so?
And we shall need no mirrors? You are saying
What most I feared you might. But if the blind,
Or one of them, be not so fortunate
As to put out the eyes of recollection,
She might at last, without her meaning it,
Lead on the other, without his knowing it,
Until the two of them should lose themselves
Among dead craters in a lava-field
As empty as a desert on the moon.
I am not speaking in a theatre,
But in a room so real and so familiar
That sometimes I would wreck it. Then I pause,
Remembering there is a King in Weimar—
A monarch, and a poet, and a shepherd
Of all who are astray and are outside
The realm where they should rule. I think of him,
And save the furniture; I think of you,
And am forlorn, finding in you the one
To lavish aspirations and illusions
Upon a faded and forsaken house
Where love, being locked alone, was nigh to burning
House and himself together. Yes, you are strange,
To see in such an injured architecture
Room for new love to live in. Are you laughing?
No? Well, you are not crying, as you should be.
Tears, even if they told only gratitude
For your escape, and had no other story,
Were surely more becoming than a smile
For my unwomanly straightforwardness
In seeing for you, through my close gate of years
Your forty ways to freedom. Why do you smile?
And while I’m trembling at my faith in you
In giving you to read this book of danger
That only one man living might have written—
These letters, which have been a part of me
So long that you may read them all again
As often as you look into my face,
And hear them when I speak to you, and feel them
237
Whenever you have to touch me with your hand,—
Why are you so unwilling to be spared?
Why do you still believe in me? But no,
I’ll find another way to ask you that.
I wonder if there is another way
That says it better, and means anything.
There is no other way that could be worse?
I was not asking you; it was myself
Alone that I was asking. Why do I dip
For lies, when there is nothing in my well
But shining truth, you say? How do you know?
Truth has a lonely life down where she lives;
And many a time, when she comes up to breathe,
She sinks before we seize her, and makes ripples.
Possibly you may know no more of me
Than a few ripples; and they may soon be gone,
Leaving you then with all my shining truth
Drowned in a shining water; and when you look
You may not see me there, but something else
That never was a woman—being yourself.
You say to me my truth is past all drowning,
And safe with you for ever? You know all that?
How do you know all that, and who has told you?
You know so much that I’m an atom frightened
Because you know so little. And what is this?
You know the luxury there is in haunting
The blasted thoroughfares of disillusion—
If that’s your name for them—with only ghosts
For company? You know that when a woman
Is blessed, or cursed, with a divine impatience
(Another name of yours for a bad temper)
She must have one at hand on whom to wreak it
(That’s what you mean, whatever the turn you give it),
Sure of a kindred sympathy, and thereby
Effect a mutual calm? You know that wisdom,
Given in vain to make a food for those
Who are without it, will be seen at last,
And even at last only by those who gave it,
As one or more of the forgotten crumbs
That others leave? You know that men’s applause
And women’s envy savor so much of dust
That I go hungry, having at home no fare
238
But the same changeless bread that I may swallow
Only with tears and prayers? Who told you that?
You know that if I read, and read alone,
Too many books that no men yet have written,
I may go blind, or worse? You know yourself,
Of all insistent and insidious creatures,
To be the one to save me, and to guard
For me their flaming language? And you know
That if I give much headway to the whim
That’s in me never to be quite sure that even
Through all those years of storm and fire I waited
For this one rainy day, I may go on,
And on, and on alone, through smoke and ashes,
To a cold end? You know so dismal much
As that about me?… Well, I believe you do.
~ Edwin Arlington Robinson,
662:'Thus do the generations of the earth
Go to the grave and issue from the womb,
Surviving still the imperishable change
That renovates the world; even as the leaves
Which the keen frost-wind of the waning year
Has scattered on the forest-soil and heaped
For many seasons therethough long they choke,
Loading with loathsome rottenness the land,
All germs of promise, yet when the tall trees
From which they fell, shorn of their lovely shapes,
Lie level with the earth to moulder there,
They fertilize the land they long deformed;
Till from the breathing lawn a forest springs
Of youth, integrity and loveliness,
Like that which gave it life, to spring and die.
Thus suicidal selfishness, that blights
The fairest feelings of the opening heart,
Is destined to decay, whilst from the soil
Shall spring all virtue, all delight, all love,
And judgment cease to wage unnatural war
With passion's unsubduable array.
Twin-sister of Religion, Selfishness!
Rival in crime and falsehood, aping all
The wanton horrors of her bloody play;
Yet frozen, unimpassioned, spiritless,
Shunning the light, and owning not its name,
Compelled by its deformity to screen
With flimsy veil of justice and of right
Its unattractive lineaments that scare
All save the brood of ignorance; at once
The cause and the effect of tyranny;
Unblushing, hardened, sensual and vile;
Dead to all love but of its abjectness;
With heart impassive by more noble powers
Than unshared pleasure, sordid gain, or fame;
Despising its own miserable being,
Which still it longs, yet fears, to disenthrall.

'Hence commerce springs, the venal interchange
Of all that human art or Nature yield;
Which wealth should purchase not, but want demand,
And natural kindness hasten to supply
From the full fountain of its boundless love,
Forever stifled, drained and tainted now.
Commerce! beneath whose poison-breathing shade
No solitary virtue dares to spring,
But poverty and wealth with equal hand
Scatter their withering curses, and unfold
The doors of premature and violent death
To pining famine and full-fed disease,
To all that shares the lot of human life,
Which, poisoned body and soul, scarce drags the chain
That lengthens as it goes and clanks behind.

'Commerce has set the mark of selfishness,
The signet of its all-enslaving power,
Upon a shining ore, and called it gold;
Before whose image bow the vulgar great,
The vainly rich, the miserable proud,
The mob of peasants, nobles, priests and kings,
And with blind feelings reverence the power
That grinds them to the dust of misery.
But in the temple of their hireling hearts
Gold is a living god and rules in scorn
All earthly things but virtue.

'Since tyrants by the sale of human life
Heap luxuries to their sensualism, and fame
To their wide-wasting and insatiate pride,
Success has sanctioned to a credulous world
The ruin, the disgrace, the woe of war.
His hosts of blind and unresisting dupes
The despot numbers; from his cabinet
These puppets of his schemes he moves at will,
Even as the slaves by force or famine driven,
Beneath a vulgar master, to perform
A task of cold and brutal drudgery;
Hardened to hope, insensible to fear,
Scarce living pulleys of a dead machine,
Mere wheels of work and articles of trade,
That grace the proud and noisy pomp of wealth!

'The harmony and happiness of man
Yields to the wealth of nations; that which lifts
His nature to the heaven of its pride,
Is bartered for the poison of his soul;
The weight that drags to earth his towering hopes,
Blighting all prospect but of selfish gain,
Withering all passion but of slavish fear,
Extinguishing all free and generous love
Of enterprise and daring, even the pulse
That fancy kindles in the beating heart
To mingle with sensation, it destroys,
Leaves nothing but the sordid lust of self,
The grovelling hope of interest and gold,
Unqualified, unmingled, unredeemed
Even by hypocrisy.

           And statesmen boast
Of wealth! The wordy eloquence that lives
After the ruin of their hearts, can gild
The bitter poison of a nation's woe;
Can turn the worship of the servile mob
To their corrupt and glaring idol, fame,
From virtue, trampled by its iron tread,
Although its dazzling pedestal be raised
Amid the horrors of a limb-strewn field,
With desolated dwellings smoking round.
The man of ease, who, by his warm fireside,
To deeds of charitable intercourse
And bare fulfilment of the common laws
Of decency and prejudice confines
The struggling nature of his human heart,
Is duped by their cold sophistry; he sheds
A passing tear perchance upon the wreck
Of earthly peace, when near his dwelling's door
The frightful waves are driven,when his son
Is murdered by the tyrant, or religion
Drives his wife raving mad. But the poor man
Whose life is misery, and fear and care;
Whom the morn wakens but to fruitless toil;
Who ever hears his famished offspring's scream;
Whom their pale mother's uncomplaining gaze
Forever meets, and the proud rich man's eye
Flashing command, and the heart-breaking scene
Of thousands like himself;he little heeds
The rhetoric of tyranny; his hate
Is quenchless as his wrongs; he laughs to scorn
The vain and bitter mockery of words,
Feeling the horror of the tyrant's deeds,
And unrestrained but by the arm of power,
That knows and dreads his enmity.

'The iron rod of penury still compels
Her wretched slave to bow the knee to wealth,
And poison, with unprofitable toil,
A life too void of solace to confirm
The very chains that bind him to his doom.
Nature, impartial in munificence,
Has gifted man with all-subduing will.
Matter, with all its transitory shapes,
Lies subjected and plastic at his feet,
That, weak from bondage, tremble as they tread.
How many a rustic Milton has passed by,
Stifling the speechless longings of his heart,
In unremitting drudgery and care!
How many a vulgar Cato has compelled
His energies, no longer tameless then,
To mould a pin or fabricate a nail!
How many a Newton, to whose passive ken
Those mighty spheres that gem infinity
Were only specks of tinsel fixed in heaven
To light the midnights of his native town!

'Yet every heart contains perfection's germ.
The wisest of the sages of the earth,
That ever from the stores of reason drew
Science and truth, and virtue's dreadless tone,
Were but a weak and inexperienced boy,
Proud, sensual, unimpassioned, unimbued
With pure desire and universal love,
Compared to that high being, of cloudless brain,
Untainted passion, elevated will,
Which death (who even would linger long in awe
Within his noble presence and beneath
His changeless eye-beam) might alone subdue.
Him, every slave now dragging through the filth
Of some corrupted city his sad life,
Pining with famine, swoln with luxury,
Blunting the keenness of his spiritual sense
With narrow schemings and unworthy cares,
Or madly rushing through all violent crime
To move the deep stagnation of his soul,
Might imitate and equal.

              But mean lust
Has bound its chains so tight about the earth
That all within it but the virtuous man
Is venal; gold or fame will surely reach
The price prefixed by Selfishness to all
But him of resolute and unchanging will;
Whom nor the plaudits of a servile crowd,
Nor the vile joys of tainting luxury,
Can bribe to yield his elevated soul
To Tyranny or Falsehood, though they wield
With blood-red hand the sceptre of the world.

'All things are sold: the very light of heaven
Is venal; earth's unsparing gifts of love,
The smallest and most despicable things
That lurk in the abysses of the deep,
All objects of our life, even life itself,
And the poor pittance which the laws allow
Of liberty, the fellowship of man,
Those duties which his heart of human love
Should urge him to perform instinctively,
Are bought and sold as in a public mart
Of undisguising Selfishness, that sets
On each its price, the stamp-mark of her reign.
Even love is sold; the solace of all woe
Is turned to deadliest agony, old age
Shivers in selfish beauty's loathing arms,
And youth's corrupted impulses prepare
A life of horror from the blighting bane
Of commerce; whilst the pestilence that springs
From unenjoying sensualism, has filled
All human life with hydra-headed woes.

'Falsehood demands but gold to pay the pangs
Of outraged conscience; for the slavish priest
Sets no great value on his hireling faith;
A little passing pomp, some servile souls,
Whom cowardice itself might safely chain
Or the spare mite of avarice could bribe
To deck the triumph of their languid zeal,
Can make him minister to tyranny.
More daring crime requires a loftier meed.
Without a shudder the slave-soldier lends
His arm to murderous deeds, and steels his heart,
When the dread eloquence of dying men,
Low mingling on the lonely field of fame,
Assails that nature whose applause he sells
For the gross blessings of the patriot mob,
For the vile gratitude of heartless kings,
And for a cold world's good word,viler still!

'There is a nobler glory which survives
Until our being fades, and, solacing
All human care, accompanies its change;
Deserts not virtue in the dungeon's gloom,
And in the precincts of the palace guides
Its footsteps through that labyrinth of crime;
Imbues his lineaments with dauntlessness,
Even when from power's avenging hand he takes
Its sweetest, last and noblest titledeath;
The consciousness of good, which neither gold,
Nor sordid fame, nor hope of heavenly bliss,
Can purchase; but a life of resolute good,
Unalterable will, quenchless desire
Of universal happiness, the heart
That beats with it in unison, the brain
Whose ever-wakeful wisdom toils to change
Reason's rich stores for its eternal weal.
'This commerce of sincerest virtue needs
No meditative signs of selfishness,
No jealous intercourse of wretched gain,
No balancings of prudence, cold and long;
In just and equal measure all is weighed,
One scale contains the sum of human weal,
And one, the good man's heart.

                 How vainly seek
The selfish for that happiness denied
To aught but virtue! Blind and hardened, they,
Who hope for peace amid the storms of care,
Who covet power they know not how to use,
And sigh for pleasure they refuse to give,
Madly they frustrate still their own designs;
And, where they hope that quiet to enjoy
Which virtue pictures, bitterness of soul,
Pining regrets, and vain repentances,
Disease, disgust and lassitude pervade
Their valueless and miserable lives.

'But hoary-headed selfishness has felt
Its death-blow and is tottering to the grave;
A brighter morn awaits the human day,
When every transfer of earth's natural gifts
Shall be a commerce of good words and works;
When poverty and wealth, the thirst of fame,
The fear of infamy, disease and woe,
War with its million horrors, and fierce hell,
Shall live but in the memory of time,
Who, like a penitent libertine, shall start,
Look back, and shudder at his younger years.'



~ Percy Bysshe Shelley, Queen Mab - Part V.
,
663:Self Communion
'The mist is resting on the hill;
The smoke is hanging in the air;
The very clouds are standing still:
A breathless calm broods everywhere.
Thou pilgrim through this vale of tears,
Thou, too, a little moment cease
Thy anxious toil and fluttering fears,
And rest thee, for a while, in peace.'
'I would, but Time keeps working still
And moving on for good or ill:
He will not rest or stay.
In pain or ease, in smiles or tears,
He still keeps adding to my years
And stealing life away.
His footsteps in the ceaseless sound
Of yonder clock I seem to hear,
That through this stillness so profound
Distinctly strikes the vacant ear.
For ever striding on and on,
He pauses not by night or day;
And all my life will soon be gone
As these past years have slipped away.
He took my childhood long ago,
And then my early youth; and lo,
He steals away my prime!
I cannot see how fast it goes,
But well my inward spirit knows
The wasting power of time.'
'Time steals thy moments, drinks thy breath,
Changes and wastes thy mortal frame;
But though he gives the clay to death,
He cannot touch the inward flame.
Nay, though he steals thy years away,
Their memory is left thee still,
And every month and every day
Leaves some effect of good or ill.
The wise will find in Memory's store
82
A help for that which lies before
To guide their course aright;
Then, hush thy plaints and calm thy fears;
Look back on these departed years,
And, say, what meets thy sight?'
'I see, far back, a helpless child,
Feeble and full of causeless fears,
Simple and easily beguiled
To credit all it hears.
More timid than the wild wood-dove,
Yet trusting to another's care,
And finding in protecting love
Its only refuge from despair, -­
Its only balm for every woe,
The only bliss its soul can know; -­
Still hiding in its breast.
A tender heart too prone to weep,
A love so earnest, strong, and deep
It could not be expressed.
Poor helpless thing! what can it do
Life's stormy cares and toils among; -­
How tread this weary desert through
That awes the brave and tires the strong?
Where shall it centre so much trust
Where truth maintains so little sway,
Where seeming fruit is bitter dust,
And kisses oft to death betray?
How oft must sin and falsehood grieve
A heart so ready to believe,
And willing to admire!
With strength so feeble, fears so strong,
Amid this selfish bustling throng,
How will it faint and tire!
That tender love so warm and deep,
How can it flourish here below?
What bitter floods of tears must steep
The stony soil where it would grow!
O earth! a rocky breast is thine ­
A hard soil and a cruel clime,
83
Where tender plants must droop and pine,
Or alter with transforming time.
That soul, that clings to sympathy,
As ivy clasps the forest tree,
How can it stand alone?
That heart so prone to overflow
E'en at the thought of others' woe,
How will it bear its own?
How, if a sparrow's death can wring
Such bitter tear-floods from the eye,
Will it behold the suffering
Of struggling, lost humanity?
The torturing pain, the pining grief,
The sin-degraded misery,
The anguish that defies relief?'
'Look back again ­- What dost thou see?'
'I see one kneeling on the sod,
With infant hands upraised to Heaven,
A young heart feeling after God,
Oft baffled, never backward driven.
Mistaken oft, and oft astray,
It strives to find the narrow way,
But gropes and toils alone:
That inner life of strife and tears,
Of kindling hopes and lowering fears
To none but God is known.
'Tis better thus; for man would scorn
Those childish prayers, those artless cries,
That darkling spirit tossed and torn,
But God will not despise!
We may regret such waste of tears
Such darkly toiling misery,
Such 'wildering doubts and harrowing fears,
Where joy and thankfulness should be;
But wait, and Heaven will send relief.
Let patience have her perfect work:
Lo, strength and wisdom spring from grief,
And joys behind afflictions lurk!
84
It asked for light, and it is heard;
God grants that struggling soul repose
And, guided by His holy word,
It wiser than its teachers grows.
It gains the upward path at length,
And passes on from strength to strength,
Leaning on Heaven the while:
Night's shades departing one by one,
It sees at last the rising sun,
And feels his cheering smile.
In all its darkness and distress
For light it sought, to God it cried;
And through the pathless wilderness,
He was its comfort and its guide.'
'So was it, and so will it be:
Thy God will guide and strengthen thee;
His goodness cannot fail.
The sun that on thy morning rose
Will light thee to the evening's close,
Whatever storms assail.'
'God alters not; but Time on me
A wide and wondrous change has wrought:
And in these parted years I see
Cause for grave care and saddening thought.
I see that time, and toil, and truth,
An inward hardness can impart, -­
Can freeze the generous blood of youth,
And steel full fast the tender heart.'
'Bless God for that divine decree! -­
That hardness comes with misery,
And suffering deadens pain;
That at the frequent sight of woe
E'en Pity's tears forget to flow,
If reason still remain!
Reason, with conscience by her side,
But gathers strength from toil and truth;
And she will prove a surer guide
Than those sweet instincts of our youth.
Thou that hast known such anguish sore
85
In weeping where thou couldst not bless,
Canst thou that softness so deplore -­
That suffering, shrinking tenderness?
Thou that hast felt what cankering care
A loving heart is doomed to bear,
Say, how canst thou regret
That fires unfed must fall away,
Long droughts can dry the softest clay,
And cold will cold beget?'
'Nay, but 'tis hard to feel that chill
Come creeping o'er the shuddering heart.
Love may be full of pain, but still,
'Tis sad to see it so depart, -­
To watch that fire whose genial glow
Was formed to comfort and to cheer,
For want of fuel, fading so,
Sinking to embers dull and drear, -­
To see the soft soil turned to stone
For lack of kindly showers, -­
To see those yearnings of the breast,
Pining to bless and to be blessed,
Drop withered, frozen one by one,
Till, centred in itself alone,
It wastes its blighted powers.
Oh, I have known a wondrous joy
In early friendship's pure delight, -­
A genial bliss that could not cloy -­
My sun by day, my moon by night.
Absence, indeed, was sore distress,
And thought of death was anguish keen,
And there was cruel bitterness
When jarring discords rose between;
And sometimes it was grief to know
My fondness was but half returned.
But this was nothing to the woe
With which another truth was learned: -­
That I must check, or nurse apart,
Full many an impulse of the heart
And many a darling thought:
What my soul worshipped, sought, and prized,
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Were slighted, questioned, or despised; -­
This pained me more than aught.
And as my love the warmer glowed
The deeper would that anguish sink,
That this dark stream between us flowed,
Though both stood bending o'er its brink;
Until, as last, I learned to bear
A colder heart within my breast;
To share such thoughts as I could share,
And calmly keep the rest.
I saw that they were sundered now,
The trees that at the root were one:
They yet might mingle leaf and bough,
But still the stems must stand alone.
O love is sweet of every kind!
'Tis sweet the helpless to befriend,
To watch the young unfolding mind,
To guide, to shelter, and defend:
To lavish tender toil and care,
And ask for nothing back again,
But that our smiles a blessing bear
And all our toil be not in vain.
And sweeter far than words can tell
Their love whose ardent bosoms swell
With thoughts they need not hide;
Where fortune frowns not on their joy,
And Prudence seeks not to destroy,
Nor Reason to deride.
Whose love may freely gush and flow,
Unchecked, unchilled by doubt or fear,
For in their inmost hearts they know
It is not vainly nourished there.
They know that in a kindred breast
Their long desires have found a home,
Where heart and soul may kindly rest,
Weary and lorn no more to roam.
Their dreams of bliss were not in vain,
As they love they are loved again,
And they can bless as they are blessed.
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O vainly might I seek to show
The joys from happy love that flow!
The warmest words are all too cold
The secret transports to unfold
Of simplest word or softest sigh,
Or from the glancing of an eye
To say what rapture beams;
One look that bids our fears depart,
And well assures the trusting heart.
It beats not in the world alone -­
Such speechless rapture I have known,
But only in my dreams.
My life has been a morning sky
Where Hope her rainbow glories cast
O'er kindling vapours far and nigh:
And, if the colours faded fast,
Ere one bright hue had died away
Another o'er its ashes gleamed;
And if the lower clouds were grey,
The mists above more brightly beamed.
But not for long; ­- at length behold,
Those tints less warm, less radiant grew;
Till but one streak of paly gold
Glimmered through clouds of saddening hue.
And I am calmly waiting, now,
To see that also pass away,
And leave, above the dark hill's brow,
A rayless arch of sombre grey.'
'So must it fare with all thy race
Who seek in earthly things their joy:
So fading hopes lost hopes shall chase
Till Disappointment all destroy.
But they that fix their hopes on high
Shall, in the blue-refulgent sky,
The sun's transcendent light,
Behold a purer, deeper glow
Than these uncertain gleams can show,
However fair or bright.
O weak of heart! why thus deplore
That Truth will Fancy's dreams destroy?
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Did I not tell thee, years before,
Life was for labour, not for joy?
Cease, selfish spirit, to repine;
O'er thine own ills no longer grieve;
Lo, there are sufferings worse than thine,
Which thou mayst labour to relieve.
If Time indeed too swiftly flies,
Gird on thine armour, haste, arise,
For thou hast much to do; ­To lighten woe, to trample sin,
And foes without and foes within
To combat and subdue.
Earth hath too much of sin and pain:
The bitter cup -­ the binding chain
Dost thou indeed lament?
Let not thy weary spirit sink;
But strive -­ not by one drop or link
The evil to augment.
Strive rather thou, by peace and joy,
The bitter poison to destroy,
The cruel chain to break.
O strive! and if thy strength be small,
Strive yet the more, and spend it all
For Love and Wisdom's sake!'
'O I have striven both hard and long
But many are my foes and strong.
My gains are light -­ my progress slow;
For hard's the way I have to go,
And my worst enemies, I know,
Are these within my breast;
And it is hard to toil for aye, -­
Through sultry noon and twilight grey
To toil and never rest.'
'There is a rest beyond the grave,
A lasting rest from pain and sin,
Where dwell the faithful and the brave;
But they must strive who seek to win.'
"Show me that rest -­ I ask no more.
Oh, drive these misty doubts away;
And let me see that sunny shore,
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However far away!
However wide this rolling sea,
However wild my passage be,
Howe'er my bark be tempest tossed,
May it but reach that haven fair,
May I but land and wander there,
With those that I have loved and lost:
With such a glorious hope in view,
I'll gladly toil and suffer too.
Rest without toil I would not ask;
I would not shun the hardest task:
Toil is my glory -­ Grief my gain,
If God's approval they obtain.
Could I but hear my Saviour say, -­
"I know thy patience and thy love;
How thou hast held the narrow way,
For my sake laboured night and day,
And watched, and striven with them that strove;
And still hast borne, and didst not faint," -­
Oh, this would be reward indeed!'
'Press forward, then, without complaint;
Labour and love -­ and such shall be thy meed.'
~ Anne Brontë,
664:Epistle Ii: To A Lady (Of The Characters Of Women )
NOTHING so true as what you once let fall,
"Most Women have no Characters at all."
Matter too soft a lasting mark to bear,
And best distinguish'd by black, brown, or fair.
How many pictures of one Nymph we view,
All how unlike each other, all how true!
Arcadia's Countess, here, in ermin'd pride,
Is, there, Pastora by a fountain side.
Here Fannia, leering on her own good man,
And there, a naked Leda with a Swan.
Let then the Fair one beautifully cry,
In Magdalen's loose hair and lifted eye,
Or drest in smiles of sweet Cecilia shine,
With simpering Angels, Palms, and Harps divine;
Whether the Charmer sinner it, or saint it,
If Folly grow romantic, I must paint it.
Come then, the colours and the ground prepare!
Dip in the Rainbow, trick her off in Air;
Choose a firm Cloud, before it fall, and in it
Catch, ere she change, the Cynthia of this minute.
Rufa, whose eye quick-glancing o'er the Park,
Attracts each light gay meteor of a Spark,
Agrees as ill with Rufa studying Locke,
As Sappho's diamonds with her dirty smock;
Or Sappho at her toilet's greasy task,
With Sappho fragrant at an evening Masque:
So morning Insects that in muck begun,
Shine, buzz, and flyblow in the setting sun.
How soft is Silia! fearful to offend;
The Frail one's advocate, the Weak one's friend:
To her, Calista prov'd her conduct nice;
And good Simplicius asks of her advice.
Sudden, she storms! she raves! You tip the wink,
But spare your censure; Silia does not drink.
All eyes may see from what the change arose,
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All eyes may see--a Pimple on her nose.
Papillia, wedded to her amorous spark,
Sighs for the shades--"How charming is a Park!"
A Park is purchas'd, but the Fair he sees
All bath'd in tears--"Oh odious, odious Trees!"
Ladies, like variegated Tulips, show;
'Tis to their Changes half their charms we owe;
Fine by defect, and delicately weak,
Their happy Spots the nice admirer take,
'Twas thus Calypso once each heart alarm'd,
Aw'd without Virtue, without Beauty charmed;
Her tongue bewitch'd as oddly as her Eyes,
Less Wit than Mimic, more a Wit than wise;
Strange graces still, and stranger flights she had,
Was just not ugly, and was just not mad;
Yet ne'er so sure our passion to create,
As when she touch'd the brink of all we hate.
Narcissa's nature, tolerably mild,
To make a wash, would hardly stew a child;
Has ev'n been prov'd to grant a Lover's pray'r,
And paid a Tradesman once to make him stare;
Gave alms at Easter, in a Christian trim,
And made a Widow happy, for a whim.
Why then declare Good-nature is her scorn,
When 'tis by that alone she can be borne?
Why pique all mortals, yet affect a name?
A fool to Pleasure, yet a slave to Fame:
Now deep in Taylor and the Book of Martyrs,
Now drinking citron with his Grace and Chartres:
Now Conscience chills her, and now Passion burns;
And Atheism and Religion take their turns;
A very Heathen in the carnal part,
Yet still a sad, good Christian at her heart.
See Sin in State, majestically drunk;
Proud as a Peeress, prouder as a Punk;
Chaste to her Husband, frank to all beside,
A teeming Mistress, but a barren Bride.
What then? let Blood and Body bear the fault,
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Her Head's untouch'd, that noble Seat of Thought:
Such this day's doctrine--in another fit
She sins with Poets thro' pure Love of Wit.
What has not fir'd her bosom or her brain?
Caesar and Tallboy, Charles and Charlemagne.
As Helluo, late Dictator of the Feast,
The Nose of Hautgout, and the Tip of Taste,
Critick'd your wine, and analyz'd your meat,
Yet on plain Pudding deign'd at home to eat;
So Philomede, lecturing all mankind
On the soft Passion, and the Taste refin'd,
Th' Address, the Delicacy--stoops at once,
And makes her hearty meal upon a Dunce.
Flavia's a Wit, has too much sense to Pray;
To Toast our wants and wishes, is her way;
Nor asks of God, but of her Stars, to give
The mighty blessing, "while we live, to live."
Then all for Death, that Opiate of the soul!
Lucretia's dagger, Rosamonda's bowl.
Say, what can cause such impotence of mind?
A spark too fickle, or a Spouse too kind.
Wise Wretch! with Pleasures too refin'd to please;
With too much Spirit to be e'er at ease;
With too much Quickness ever to be taught;
With too much Thinking to have common Thought:
You purchase Pain with all that Joy can give,
And die of nothing but a Rage to live.
Turn then from Wits; and look on Simo's Mate,
No Ass so meek, no Ass so obstinate.
Or her, that owns her Faults, but never mends,
Because she's honest, and the best of Friends.
Or her, whose life the Church and Scandal share,
For ever in a Passion, or a Pray'r.
Or her, who laughs at Hell, but (like her Grace)
Cries, "Ah! how charming, if there's no such place!"
Or who in sweet vicissitude appears
Of Mirth and Opium, Ratafie and Tears,
The daily Anodyne, and nightly Draught,
To kill those foes to Fair ones, Time and Thought.
Woman and Fool are two hard things to hit;
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For true No-meaning puzzles more than Wit.
But what are these to great Atossa's mind?
Scarce once herself, by turns all Womankind!
Who, with herself, or others, from her birth
Finds all her life one warfare upon earth:
Shines, in exposing Knaves, and painting Fools,
Yet is, whate'er she hates and ridicules.
No Thought advances, but her Eddy Brain
Whisks it about, and down it goes again.
Full sixty years the World has been her Trade,
The wisest Fool much Time has ever made.
From loveless youth to unrespected age,
No passion gratify'd except her Rage.
So much the Fury still outran the Wit,
The Pleasure miss'd her, and the Scandal hit.
Who breaks with her, provokes Revenge from Hell,
But he's a bolder man who dares be well.
Her ev'ry turn with Violence pursu'd,
Nor more a storm her Hate than Gratitude:
To that each Passion turns, or soon or late;
Love, if it makes her yield, must make her hate:
Superiors? death! and Equals? what a curse!
But an Inferior not dependant? worse.
Offend her, and she knows not to forgive;
Oblige her, and she'll hate you while you live:
But die, and she'll adore you--Then the Bust
And Temple rise--then fall again to dust.
Last night, her Lord was all that's good and great;
A Knave this morning, and his Will a Cheat.
Strange! by the Means defeated of the Ends,
By Spirit robb'd of Pow'r, by Warmth of Friends,
By Wealth of Followers! without one distress
Sick of herself thro' very selfishness!
Atossa, curs'd with ev'ry granted pray'r,
Childless with all her Children, wants an Heir.
To Heirs unknown descends th' unguarded store,
Or wanders, Heav'n-directed, to the Poor.
Pictures like these, dear Madam, to design,
Asks no firm hand, and no unerring line;
Some wandering touches, some reflected light,
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Some flying stroke alone can hit 'em right:
For how should equal Colours do the knack?
Chameleons who can paint in white and black?
"Yet Chloe sure was form'd without a spot--"
Nature in her then err'd not, but forgot.
"With ev'ry pleasing, ev'ry prudent part,
Say, what can Chloe want?"--She wants a Heart.
She speaks, behaves, and acts just as she ought;
But never, never, reach'd one gen'rous Thought.
Virtue she finds too painful an endeavour,
Content to dwell in Decencies for ever.
So very reasonable, so unmov'd,
As never yet to love, or to be lov'd.
She, while her Lover pants upon her breast,
Can mark the figures on an Indian chest;
And when she sees her Friend in deep despair,
Observes how much a Chintz exceeds Mohair.
Forbid it Heav'n, a Favour or a Debt
She e'er should cancel--but she may forget.
Safe is your Secret still in Chloe's ear;
But none of Chloe's shall you ever hear.
Of all her Dears she never slander'd one,
But cares not if a thousand are undone.
Would Chloe know if you're alive or dead?
She bids her Footman put it in her head.
Chloe is prudent--Would you too be wise?
Then never break your heart when Chloe dies.
One certain Portrait may (I grant) be seen,
Which Heav'n has varnish'd out, and made a Queen:
The same for ever! and describ'd by all
With Truth and Goodness, as with Crown and Ball.
Poets heap Virtues, Painters Gems at will,
And show their zeal, and hide their want of skill.
'Tis well--but, Artists! who can paint or write,
To draw the Naked is your true delight.
That robe of Quality so struts and swells,
None see what Parts of Nature it conceals:
Th' exactest traits of Body or of Mind,
We owe to models of an humble kind.
If QUEENSBURY to strip there's no compelling,
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'Tis from a Handmaid we must take a Helen.
From Peer or Bishop 'tis no easy thing
To draw the man who loves his God, or King:
Alas! I copy (or my draught would fail)
From honest Mah'met, or plain Parson Hale.
But grant, in Public Men sometimes are shown,
A Woman's seen in Private life alone:
Our bolder Talents in full light displayed;
Your Virtues open fairest in the shade.
Bred to disguise, in Public 'tis you hide;
There, none distinguish twixt your Shame or Pride,
Weakness or Delicacy; all so nice,
That each may seem a Virtue, or a Vice.
In Men, we various Ruling Passions find;
In Women, two almost divide the kind;
Those, only fix'd, they first or last obey,
The Love of Pleasure, and the Love of Sway.
That, Nature gives; and where the lesson taught
Is but to please, can Pleasure seem a fault?
Experience, this; by Man's oppression curst,
They seek the second not to lose the first.
Men, some to Business, some to pleasure take;
But ev'ry Woman is at heart a Rake:
Men, some to Quiet, some to public Strife;
But ev'ry Lady would be Queen for life.
Yet mark the fate of a whole Sex of Queens!
Pow'r all their end, but Beauty all the means:
In Youth they conquer, with so wild a rage,
As leaves them scarce a subject in their Age:
For foreign glory, foreign joy, they roam;
No thought of peace or happiness at home.
But Wisdom's triumph is a well-tim'd Retreat,
As hard a science to the Fair as Great!
Beauties, like Tyrants, old and friendless grown,
Yet hate repose, and dread to be alone,
Worn out in public, weary ev'ry eye,
Nor leave one sigh behind them when they die.
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Pleasures the sex, as children Birds, pursue,
Still out of reach, yet never out of view;
Sure, if they catch, to spoil the Toy at most,
To covet flying, and regret when lost:
At last, to follies Youth could scarce defend,
It grows their Age's prudence to pretend;
Asham'd to own they gave delight before,
Reduc'd to feign it, when they give no more:
As Hags hold Sabbaths, less for joy than spite,
So these their merry, miserable Night;
Still round and round the Ghosts of Beauty glide,
And haunt the places where their Honour died.
See how the World its Veterans rewards!
A Youth of Frolics, an old Age of Cards;
Fair to no purpose, artful to no end,
Young without Lovers, old without a Friend;
A Fop their Passion, but their Prize a Sot;
Alive, ridiculous, and dead, forgot!
Ah Friend! to dazzle let the Vain design;
To raise the Thought, and touch the Heart be thine!
That Charm shall grow, while what fatigues the Ring,
Flaunts and goes down, an unregarded thing:
So when the Sun's broad beam has tir'd the sight,
All mild ascends the Moon's more sober light,
Serene in Virgin Modesty she shines,
And unobserv'd the glaring Orb declines.
Oh! blest with Temper, whose unclouded ray
Can make tomorrow cheerful as today;
She, who can love a Sister's charms, or hear
Sighs for a Daughter with unwounded ear;
She, who ne'er answers till a Husband cools,
Or, if she rules him, never shows she rules;
Charms by accepting, by submitting sways,
Yet has her humour most, when she obeys;
Let Fops or Fortune fly which way they will;
Disdains all loss of Tickets, or Codille;
Spleen, Vapours, or Smallpox, above them all,
And Mistress of herself, though China fall.
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And yet, believe me, good as well as ill,
Woman's at best a Contradiction still.
Heav'n, when it strives to polish all it can
Its last best work, but forms a softer Man;
Picks from each sex, to make the Favorite blest,
Your love of Pleasure, our desire of Rest:
Blends, in exception to all general rules,
Your Taste of Follies, with our Scorn of Fools:
Reserve with Frankness, Art with Truth ally'd,
Courage with Softness, Modesty with Pride;
Fix'd Principles, with Fancy ever new;
Shakes all together, and produces--You.
Be this a Woman's Fame: with this unblest,
Toasts live a scorn, and Queens may die a jest.
This Phoebus promis'd (I forget the year)
When those blue eyes first open'd on the sphere;
Ascendant Phoebus watch'd that hour with care,
Averted half your Parents' simple Pray'r;
And gave you Beauty, but deny'd the Pelf
That buys your sex a Tyrant o'er itself.
The generous God, who Wit and Gold refines,
And ripens Spirits as he ripens Mines,
Kept Dross for Duchesses, the world shall know it,
To you gave Sense, Good Humour, and a Poet.
~ Alexander Pope,
665:An Essay On Man: Epistle Ii
I.
Know then thyself, presume not God to scan;
The proper study of mankind is man.
Plac'd on this isthmus of a middle state,
A being darkly wise, and rudely great:
With too much knowledge for the sceptic side,
With too much weakness for the stoic's pride,
He hangs between; in doubt to act, or rest;
In doubt to deem himself a god, or beast;
In doubt his mind or body to prefer;
Born but to die, and reas'ning but to err;
Alike in ignorance, his reason such,
Whether he thinks too little, or too much:
Chaos of thought and passion, all confus'd;
Still by himself abus'd, or disabus'd;
Created half to rise, and half to fall;
Great lord of all things, yet a prey to all;
Sole judge of truth, in endless error hurl'd:
The glory, jest, and riddle of the world!
Go, wondrous creature! mount where science guides,
Go, measure earth, weigh air, and state the tides;
Instruct the planets in what orbs to run,
Correct old time, and regulate the sun;
Go, soar with Plato to th' empyreal sphere,
To the first good, first perfect, and first fair;
Or tread the mazy round his follow'rs trod,
And quitting sense call imitating God;
As Eastern priests in giddy circles run,
And turn their heads to imitate the sun.
Go, teach Eternal Wisdom how to rule—
Then drop into thyself, and be a fool!
Superior beings, when of late they saw
A mortal Man unfold all Nature's law,
Admir'd such wisdom in an earthly shape,
And showed a Newton as we shew an Ape.
Could he, whose rules the rapid comet bind,
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Describe or fix one movement of his mind?
Who saw its fires here rise, and there descend,
Explain his own beginning, or his end?
Alas what wonder! Man's superior part
Uncheck'd may rise, and climb from art to art;
But when his own great work is but begun,
What Reason weaves, by Passion is undone.
Trace science then, with modesty thy guide;
First strip off all her equipage of pride;
Deduct what is but vanity, or dress,
Or learning's luxury, or idleness;
Or tricks to show the stretch of human brain,
Mere curious pleasure, or ingenious pain;
Expunge the whole, or lop th' excrescent parts
Of all our Vices have created Arts;
Then see how little the remaining sum,
Which serv'd the past, and must the times to come!
II.
Two principles in human nature reign;
Self-love, to urge, and reason, to restrain;
Nor this a good, nor that a bad we call,
Each works its end, to move or govern all:
And to their proper operation still,
Ascribe all good; to their improper, ill.
Self-love, the spring of motion, acts the soul;
Reason's comparing balance rules the whole.
Man, but for that, no action could attend,
And but for this, were active to no end:
Fix'd like a plant on his peculiar spot,
To draw nutrition, propagate, and rot;
Or, meteor-like, flame lawless through the void,
Destroying others, by himself destroy'd.
Most strength the moving principle requires;
Active its task, it prompts, impels, inspires.
Sedate and quiet the comparing lies,
Form'd but to check, delib'rate, and advise.
Self-love still stronger, as its objects nigh;
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Reason's at distance, and in prospect lie:
That sees immediate good by present sense;
Reason, the future and the consequence.
Thicker than arguments, temptations throng,
At best more watchful this, but that more strong.
The action of the stronger to suspend,
Reason still use, to reason still attend.
Attention, habit and experience gains;
Each strengthens reason, and self-love restrains.
Let subtle schoolmen teach these friends to fight,
More studious to divide than to unite,
And grace and virtue, sense and reason split,
With all the rash dexterity of wit:
Wits, just like fools, at war about a name,
Have full as oft no meaning, or the same.
Self-love and reason to one end aspire,
Pain their aversion, pleasure their desire;
But greedy that its object would devour,
This taste the honey, and not wound the flow'r:
Pleasure, or wrong or rightly understood,
Our greatest evil, or our greatest good.
III.
Modes of self-love the passions we may call:
'Tis real good, or seeming, moves them all:
But since not every good we can divide,
And reason bids us for our own provide;
Passions, though selfish, if their means be fair,
List under reason, and deserve her care;
Those, that imparted, court a nobler aim,
Exalt their kind, and take some virtue's name.
In lazy apathy let Stoics boast
Their virtue fix'd, 'tis fix'd as in a frost;
Contracted all, retiring to the breast;
But strength of mind is exercise, not rest:
The rising tempest puts in act the soul,
Parts it may ravage, but preserves the whole.
On life's vast ocean diversely we sail,
Reason the card, but passion is the gale;
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Nor God alone in the still calm we find,
He mounts the storm, and walks upon the wind.
Passions, like elements, though born to fight,
Yet, mix'd and soften'd, in his work unite:
These 'tis enough to temper and employ;
But what composes man, can man destroy?
Suffice that reason keep to nature's road,
Subject, compound them, follow her and God.
Love, hope, and joy, fair pleasure's smiling train,
Hate, fear, and grief, the family of pain,
These mix'd with art, and to due bounds confin'd,
Make and maintain the balance of the mind:
The lights and shades, whose well accorded strife
Gives all the strength and colour of our life.
Pleasures are ever in our hands or eyes,
And when in act they cease, in prospect, rise:
Present to grasp, and future still to find,
The whole employ of body and of mind.
All spread their charms, but charm not all alike;
On diff'rent senses diff'rent objects strike;
Hence diff'rent passions more or less inflame,
As strong or weak, the organs of the frame;
And hence one master passion in the breast,
Like Aaron's serpent, swallows up the rest.
As man, perhaps, the moment of his breath,
Receives the lurking principle of death;
The young disease, that must subdue at length,
Grows with his growth, and strengthens with his strength:
So, cast and mingled with his very frame,
The mind's disease, its ruling passion came;
Each vital humour which should feed the whole,
Soon flows to this, in body and in soul.
Whatever warms the heart, or fills the head,
As the mind opens, and its functions spread,
Imagination plies her dang'rous art,
And pours it all upon the peccant part.
Nature its mother, habit is its nurse;
Wit, spirit, faculties, but make it worse;
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Reason itself but gives it edge and pow'r;
As Heav'n's blest beam turns vinegar more sour.
We, wretched subjects, though to lawful sway,
In this weak queen some fav'rite still obey:
Ah! if she lend not arms, as well as rules,
What can she more than tell us we are fools?
Teach us to mourn our nature, not to mend,
A sharp accuser, but a helpless friend!
Or from a judge turn pleader, to persuade
The choice we make, or justify it made;
Proud of an easy conquest all along,
She but removes weak passions for the strong:
So, when small humours gather to a gout,
The doctor fancies he has driv'n them out.
Yes, nature's road must ever be preferr'd;
Reason is here no guide, but still a guard:
'Tis hers to rectify, not overthrow,
And treat this passion more as friend than foe:
A mightier pow'r the strong direction sends,
And sev'ral men impels to sev'ral ends.
Like varying winds, by other passions toss'd,
This drives them constant to a certain coast.
Let pow'r or knowledge, gold or glory, please,
Or (oft more strong than all) the love of ease;
Through life 'tis followed, ev'n at life's expense;
The merchant's toil, the sage's indolence,
The monk's humility, the hero's pride,
All, all alike, find reason on their side.
Th' eternal art educing good from ill,
Grafts on this passion our best principle:
'Tis thus the mercury of man is fix'd,
Strong grows the virtue with his nature mix'd;
The dross cements what else were too refin'd,
And in one interest body acts with mind.
As fruits, ungrateful to the planter's care,
On savage stocks inserted, learn to bear;
The surest virtues thus from passions shoot,
Wild nature's vigor working at the root.
What crops of wit and honesty appear
39
From spleen, from obstinacy, hate, or fear!
See anger, zeal and fortitude supply;
Ev'n av'rice, prudence; sloth, philosophy;
Lust, through some certain strainers well refin'd,
Is gentle love, and charms all womankind;
Envy, to which th' ignoble mind's a slave,
Is emulation in the learn'd or brave;
Nor virtue, male or female, can we name,
But what will grow on pride, or grow on shame.
Thus nature gives us (let it check our pride)
The virtue nearest to our vice allied:
Reason the byass turns to good from ill,
And Nero reigns a Titus, if he will.
The fiery soul abhorr'd in Catiline,
In Decius charms, in Curtius is divine:
The same ambition can destroy or save,
And make a patriot as it makes a knave.
IV.
This light and darkness in our chaos join'd,
What shall divide? The God within the mind.
Extremes in nature equal ends produce,
In man they join to some mysterious use;
Though each by turns the other's bound invade,
As, in some well-wrought picture, light and shade,
And oft so mix, the diff'rence is too nice
Where ends the virtue, or begins the vice.
Fools! who from hence into the notion fall,
That vice or virtue there is none at all.
If white and black blend, soften, and unite
A thousand ways, is there no black or white?
Ask your own heart, and nothing is so plain;
'Tis to mistake them, costs the time and pain.
V.
Vice is a monster of so frightful mien,
As, to be hated, needs but to be seen;
40
Yet seen too oft, familiar with her face,
We first endure, then pity, then embrace.
But where th' extreme of vice, was ne'er agreed:
Ask where's the North? at York, 'tis on the Tweed;
In Scotland, at the Orcades; and there,
At Greenland, Zembla, or the Lord knows where:
No creature owns it in the first degree,
But thinks his neighbour farther gone than he!
Ev'n those who dwell beneath its very zone,
Or never feel the rage, or never own;
What happier natures shrink at with affright,
The hard inhabitant contends is right.
VI.
Virtuous and vicious ev'ry man must be,
Few in th' extreme, but all in the degree;
The rogue and fool by fits is fair and wise;
And ev'n the best, by fits, what they despise.
'Tis but by parts we follow good or ill,
For, vice or virtue, self directs it still;
Each individual seeks a sev'ral goal;
But heav'n's great view is one, and that the whole:
That counterworks each folly and caprice;
That disappoints th' effect of ev'ry vice;
That, happy frailties to all ranks applied,
Shame to the virgin, to the matron pride,
Fear to the statesman, rashness to the chief,
To kings presumption, and to crowds belief,
That, virtue's ends from vanity can raise,
Which seeks no int'rest, no reward but praise;
And build on wants, and on defects of mind,
The joy, the peace, the glory of mankind.
Heav'n forming each on other to depend,
A master, or a servant, or a friend,
Bids each on other for assistance call,
'Till one man's weakness grows the strength of all.
Wants, frailties, passions, closer still ally
The common int'rest, or endear the tie:
To these we owe true friendship, love sincere,
Each home-felt joy that life inherits here;
41
Yet from the same we learn, in its decline,
Those joys, those loves, those int'rests to resign;
Taught half by reason, half by mere decay,
To welcome death, and calmly pass away.
Whate'er the passion, knowledge, fame, or pelf,
Not one will change his neighbour with himself.
The learn'd is happy nature to explore,
The fool is happy that he knows no more;
The rich is happy in the plenty giv'n,
The poor contents him with the care of heav'n.
See the blind beggar dance, the cripple sing,
The sot a hero, lunatic a king;
The starving chemist in his golden views
Supremely blest, the poet in his Muse.
See some strange comfort ev'ry state attend,
And pride bestow'd on all, a common friend;
See some fit passion ev'ry age supply,
Hope travels through, nor quits us when we die.
Behold the child, by nature's kindly law,
Pleas'd with a rattle, tickl'd with a straw:
Some livelier plaything gives his youth delight,
A little louder, but as empty quite:
Scarfs, garters, gold, amuse his riper stage,
And beads and pray'r books are the toys of age:
Pleas'd with this bauble still, as that before;
'Till tir'd he sleeps, and life's poor play is o'er!
Meanwhile opinion gilds with varying rays
Those painted clouds that beautify our days;
Each want of happiness by hope supplied,
And each vacuity of sense by Pride:
These build as fast as knowledge can destroy;
In folly's cup still laughs the bubble, joy;
One prospect lost, another still we gain;
And not a vanity is giv'n in vain;
Ev'n mean self-love becomes, by force divine,
The scale to measure others' wants by thine.
See! and confess, one comfort still must rise,
'Tis this: Though man's a fool, yet God is wise.
42
~ Alexander Pope,
666:A Poem Upon The Death Of O.C.
That Providence which had so long the care
Of Cromwell's head, and numbred ev'ry hair,
Now in its self (the Glass where all appears)
Had seen the period of his golden Years:
And thenceforth onely did attend to trace,
What death might least so sair a Life deface.
The People, which what most they fear esteem,
Death when more horrid so more noble deem;
And blame the last Act, like Spectators vain,
Unless the Prince whom they applaud be slain.
Nor Fate indeed can well refuse that right
To those that liv'd in War, to dye in Fight.
But long his Valour none had left that could
Indanger him, or Clemency that would.
And he whom Nature all for Peace had made,
But angry Heaven unto War had sway'd,
And so less useful where he most desir'd,
For what he least affected was admir'd,
Deserved yet an End whose ev'ry part
Should speak the wondrous softness of his Heart.
To Love and Grief the fatal Writ was sign'd;
(Those nobler weaknesses of humane Mind,
From which those Powers that issu'd the Decree,
Although immortal, found they were not free.)
That they, to whom his Breast still open lyes,
In gentle Passions should his Death disguise:
And leave succeeding Ages cause to mourn,
As long as Grief shall weep, or Love shall burn.
Streight does a slow and languishing Disease
Eliza, Natures and his darling, seize.
Her when an infant, taken with her Charms,
He oft would flourish in his mighty Arms;
And, lest their force the tender burthen wrong,
Slacken the vigour of his Muscles strong;
Then to the Mothers brest her softly move,
Which while she drain'd of Milk she fill'd with Love:
But as with riper Years her Virtue grew,
And ev'ry minute adds a Lustre new;
When with meridian height her Beauty shin'd,
15
And thorough that sparkled her fairer Mind;
When She with Smiles serene and Words discreet
His hidden Soul at ev'ry turn could meet;
Then might y' ha' daily his Affection spy'd,
Doubling that knot which Destiny had ty'd:
While they by sence, not knowing, comprehend
How on each other both their Fates depend.
With her each day the pleasing Hours he shares,
And at her Aspect calms her growing Cares;
Or with a Grandsire's joy her Children sees
Hanging about her neck or at his knees.
Hold fast dear Infants, hold them both or none;
This will not stay when once the other's gone.
A silent fire now wasts those Limbs of Wax,
And him with his tortur'd Image racks.
So the Flowr with'ring which the Garden crown'd,
The sad Root pines in secret under ground.
Each Groan he doubled and each Sigh he sigh'd,
Repeated over to the restless Night.
No trembling String compos'd to numbers new,
Answers the touch in Notes more sad more true.
She lest He grieve hides what She can her pains,
And He to lessen hers his Sorrow feigns:
Yet both perceiv'd, yet both conceal'd their Skills,
And so diminishing increast their ills:
That whether by each others grief they fell,
Or on their own redoubled, none can tell.
And now Eliza's purple Locks were shorn,
Where she so long her Fathers fate had worn:
And frequent lightning to her Soul that flyes,
Devides the Air, and opens all the Skyes:
And now his Life, suspended by her breath,
Ran out impetuously to hasting Death.
Like polish'd Mirrours, so his steely Brest
Had ev'ry figure of her woes exprest;
And with the damp of her last Gasps obscur'd,
Had drawn such staines as were not to be cur'd.
Fate could not either reach with single stroke,
But the dear Image fled the Mirrour broke.
Who now shall tell us more of mournful Swans,
Of Halcyons kind, or bleeding Pelicans?
No downy breast did ere so gently beat,
16
Or fan with airy plumes so soft an heat.
For he no duty by his height excus'd,
Nor though a Prince to be a Man refus'd:
But rather then in his Eliza's pain
Not love, not grieve, would neither live nor reign.
And in himself so oft immortal try'd,
Yet in compassion of another dy'd.
So have I seen a Vine, whose lasting Age
Of many a Winter hath surviv'd the rage.
Under whose shady tent Men ev'ry year
At its rich bloods expence their Sorrows chear,
If some dear branch where it extends its life
Chance to be prun'd by an untimely knife,
The Parent-Tree unto the Grief succeeds,
And through the Wound its vital humour bleeds;
Trickling in watry drops, whose flowing shape
Weeps that it falls ere fix'd into a Grape.
So the dry Stock, no more that spreading Vine,
Frustrates the Autumn and the hopes of Wine.
A secret Cause does sure those Signs ordain
Fore boding Princes falls, and seldom vain.
Whether some Kinder Pow'rs, that wish us well,
What they above cannot prevent, foretell;
Or the great World do by consent presage,
As hollow Seas with future Tempests rage:
Or rather Heav'n, which us so long fore sees,
Their fun'rals celebrate while it decrees.
But never yet was any humane Fate
By nature solemniz'd with so much state.
He unconcern'd the dreadful passage crost;
But oh what pangs that Death did Nature cost!
First the great Thunder was shot off, and sent
The Signal from the starry Battlement.
The Winds receive it, and its force out-do,
As practising how they could thunder too:
Out of the Binders Hand the Sheaves they tore,
And thrash'd the Harvest in the airy floore;
Or of huge Trees, whose growth with his did rise,
The deep foundations open'd to the Skyes.
Then heavy Showres the winged Tempests dead,
And pour the Deluge ore the Chaos head.
The Race of warlike Horses at his Tomb
17
Offer themselves in many an Hecatomb;
With pensive head towards the ground they fall,
And helpless languish at the tainted Stall.
Numbers of Men decrease with pains unknown,
And hasten not to see his Death their own.
Such Tortures all the Elements unfix'd,
Troubled to part where so exactly mix'd.
And as through Air his wasting Spirits flow'd,
The Universe labour'd beneath their load.
Nature it seem'd with him would Nature vye;
He with Eliza, It with him would dye.
He without noise still travell'd to his End,
As silent Suns to meet the Night descend.
The Stars that for him fought had only pow'r
Left to determine now his fatal Hour,
Which, since they might not hinder, yet they cast
To chuse it worthy of his Glories past.
No part of time but bore his mark away
Of honour; all the Year was Cromwell's day
But this, of all the most auspicious found,
Twice had in open field him Victor crown'd
When up the armed Mountains of Dunbar
He march'd, and through deep Severn ending war.
What day should him eternize but the same
That had before immortaliz'd his Name?
That so who ere would at his Death have joy'd,
In their own Griefs might find themselves imploy'd;
But those that sadly his departure griev'd,
Yet joy'd remembring what he once atcheiv'd.
And the last minute his victorious Ghost
Gave chase to Ligny on the Belgick Coast.
Here ended all his mortal toyles: He lay'd
And slept in Peace under the Lawrel Shade.
O Cromwell, Heavens Favourite! To none
Have such high honours from above been shown:
For whom the Elements we Mourners see,
And Heav'n it self would the great Herald be;
Which with more Care set forth his Obsequies
Then those of Moses hid from humane Eyes;
As jealous only here lest all be less,
That we could to his Memory express.
Then let us to our course of Mourning keep:
18
Where Heaven leads, 'tis Piety to weep.
Stand back ye Seas, and shrunk beneath the vail
Of your Abysse, with cover'd Head bewail
Your Monarch: We demand not your supplies
To compass in our Isle; our Tears suffice;
Since him away the dismal Tempest rent,
Who once more joyn'd us to the Continent;
Who planted England on the Flandrick shoar,
And stretch'd our frontire to the Indian Ore;
Whose greater Truths obscure the Fables old,
Whether of British Saints or Worthy's told;
And in a valour less'ning Arthur's deeds,
For Holyness the Confessor exceeds.
He first put Armes into Religions hand,
And tim'rous Conscience unto Courage man'd:
The Souldier taught that inward Mail to wear,
And fearing God how they should nothing fear.
Those Strokes he said will pierce through all below
Where those that strike from Heaven fetch their Blow.
Note: The remainder is supplied from Ms .d.49
Astonish'd armyes did their flight prepare:
And Cityes strong were stormed by his prayer.
Of that for ever Prestons field shall tell
The Story, and impregnable Clonmell.
And where the sandy mountain Fenwick scald
The Sea between yet henee his pray'r prevail'd.
What man was ever so in Heav'n obey'd
Since the commanded Sun ore Gibeon stayd.
In all his warrs needs must he triumph, when
He conquer'd God still ere he fought with men.
Hence though in battle none so brave or fierce
Yet him the adverse steel could never pierce:
Pitty it seem'd to hurt him more that felt
Each wound himself which he to others delt,
Danger it self refusing to offend
So loose an enemy so fast a freind.
Friendship that sacred versue long das claime
The first foundation of his house and name.
But within one its narrow limitts fall
His tendernesse extended unto all:
And that deep soule through every chanell flows
19
Where kindly nature loves it self to lose.
More strong affections never reason serv'd
Yet still affected most what best deservd.
If he Eliza lov'd to that degree
(Though who more worstly to be lov'd then she)
If so indulgent to his own, how deare
To him the children of the Highest were?
For her he once did natures tribute pay:
For these his life adventur'd every day.
And it would be found could we his thoughts have
Their griefs struck deepest if Eliza's last.
What prudence more then humane did he need
To keep so deare, so diff'ring mindes agreed?
The worser sort as conscious of their ill,
Lye weak and easy to the rulers will:
But to the good (too many or too few).
All law is uselesse all reward is due.
Oh ill advis'd if not for love for shame.
Spare yet your own if you neglect his fame.
Least others dare to think your reale a maske
And you to govern only Heavens taske.
Valour, Religion, Friendship, Prudence dy'd
At once with him and all that's good beside:
And rue deaths refuse natures dreg's confin'd
To loathsome life Alas are left behinde:
Where we (so once we us'd) shall now no more
To fetch day presse about his chamber door;
From which he issu'd with that awfull state
It seem'd Mars broke through Janus double gate:
Yet alwayes temper'd with an Aire so mild
No Aprill suns that ere so gently smil'd:
No more shall heare that powerfull language charm.
Whose force oft spar'd the labour of his arm:
No more shall follow where he spent the dayes
In warres in counsell, or in pray'r, and praise,
Whose meanest acts he would himself advance
As ungirt David to the Arks did dance.
All All is gone of ours or his delight
In horses fierce wild deer or armour bright.
Francisca faire can nothing now but weep
Nor with soft notes shall sing his cares asleep.
I saw him dead, a leaden slumber lyes
20
And mortall sleep over those wakefull eys:
Those gentle Rayes under the lidds were fled
Which through his lookes that piercing sweetnesse she
That port which so Majestique was and strong,
Loose and depriv'd of vigour stretch'd along:
All wither'd, all discolour'd, pale and wan,
How much another thing, no more thatman?
Oh humane glory vaine, Oh death, Oh wings,
Oh worthlesse worth. Oh transitory things.
Yet dwelt that greatnesse in his shape decay'd
That still though dead greater than death he lay'd.
And in his alter'd face you something faigne
That threatens death he yet will live againe.
Not much unlike the saired Oake which shoots
To heav'n its branches and through earth its roots:
Whose spacious boughs are hung with Trophees row
And honour'd wreaths have oft the Victour crown
When angry Jove darts lightning through the Aire
At mortalls sins, nor his own plant will spare
(It groanes and bruses all below that stood
So many yeares the shelter of the wood)
The tree ere while foreshorten'd to our view
When foln shews taller yet then as it grew.
So shall his praise to after times increase
When truth shall be allow'd and faction cease.
And his own shadow with him fall. The Eye
Detracts from objects then it selfe more high:
But when death takes them from that envy'd seate
Seing how little we confesse how greate.
Thee many ages hence in martiall verse
Shall th' English souldier ere he charge rehearse:
Singing of thee influme themselves to fight
And with the name of Cromwell armyes fright.
As long as rivers to the seas shall runne.
As long as Cynthia shall relieve the sunne,
While staggs shall fly unto the forests thick,
While sheep delight the grassy downs to pick,
As long as future time succeeds the past,
Always thy honour, praise and name shall last.
Thou in a pitch how farre, beyond the sphere
Of humane glory towr'st, and raigning there
Despoyld of mortall robes, in seas of cliyse
21
Plunging dost bathe, and tread the bright Abysse:
There thy greate soule yet once a world das see
Spacious enough and pure enough for thee.
How soon thou Moses hast and Josua found
And David for the Sword, and harpe renown'd?
How streight canst to each happy Mansion goe?
(Farr Better known above then here below)
And in those joyes dost spend the endlesse day
Which in expressing we our selves betray.
For we since thou art gone with heavy doome
Wander like ghosts about thy loved tombe:
And lost in tears have neither sight nor minde
To guide us upward through this Region blinde
Since thou art gone who best that way could'st fearn
Onely our sighs perhaps may thither reach.
And Richard yet where his great Parent led
Beats on the rugged track: He vertue dead
Revives, and by his milder beams assures;
And yet how much of them his griefe obscures?
He as his rather long was kept from sight
In private to be view'd by better light:
But open'd once, what splendour dos he throw
A Cromwell in an houre a Prince will grow.
How he becomes that seat, how strongly streins
How gently winds at once the ruling Reins?
Heav'n to this choise prepar'd a Diadem
Richer then any Eastern silk or gemme:
A pearly rainbow; where the Sun inchas'd
His brows like an Imperiall Jewell grac'd.
We find already what those Omens mean.
Earth nere more glad, nor Heaven more serene:
Cease now our griefs, Calme peace succeeds a war
Rainbows to storms, Richard to Oliver.
Tempt not his clemency to try his pow'r
He threats no Deluge, yet fore tells a showre.
~ Andrew Marvell,
667:The Death Of Cromwell
A Poem upon the Death of His Late Highness the Lord Protector
That Providence which had so long the care
Of Cromwell's head, and numbered every hair,
Now in itself (the glass where all appears)
Had seen the period of his golden years:
And thenceforh only did attend to trace
What death might least so fair a life deface.
The people, which what most they fear esteem,
Death when more horrid, so more noble deem,
And blame the last act, like spectators vain,
Unless the prince whom they applaud be slain.
Nor fate indeed can well refuse that right
To those that lived in war, to die in fight.
But long his valour none had left that could
Endanger him, or clemency that would.
And he whom Nature all for peace had made,
But angry heaven unto war had swayed,
And so less useful where he most desired,
For what he least affected was admired,
Deservèd yet an end whose every part,
Should speak the wondrous softness of his heart.
To Love and Grief the fatal writ was 'signed;
(Those nobler weaknesses of human kind,
From which those powers that issued the decree,
Although immortal, found they were not free),
That they, to whom his breast still open lies,
In gentle passions should his death disguise:
And leave succeeding ages cause to mourn,
As long as Grief shall weep, or Love shall burn.
Straight does a slow and languishing disease
Eliza, Nature's and his darling, seize.
Her when an infant, taken with her charms,
He oft would flourish in his mighty arms,
And, lest their force the tender burden wrong,
125
Slacken the vigour of his muscles strong;
Then to the Mother's breast her softly move,
Which while she drained of milk, she filled with love.
But as with riper years her virtue grew,
And every minute adds a lustre new,
When with meridian height her beauty shined,
And thorough that sparkled her fairer mind,
When she with smiles serene in words discreet
His hidden soul at ever turn could meet;
Then might y'ha' daily his affection spied,
Doubling that knot which destiny had tied,
While they by sense, not knowing, comprehend
How on each other both their fates depend.
With her each day the pleasing hours he shares,
And at her aspect calms his growing cares;
Or with a grandsire's joy her children sees
Hanging about her neck or at his knees.
Hold fast, dear infants, hold them both or none;
This will not stay when once the other's gone.
A silent fire now wastes those limbs of wax,
And him within his tortured image racks.
So the flower withering which the garden crowned,
The sad root pines in secret under ground.
Each groan he doubled and each sigh he sighed,
Repeated over to the restless night.
No trembling string composed to numbers new,
Answers the touch in notes more sad, more true.
She, lest he grieve, hides what she can her pains,
And he to lessen hers his sorrow feigns:
Yet both perceived, yet both concealed their skills,
And so diminishing increased their ills:
That whether by each other's grief they fell,
Or on their own redoubled, none can tell.
And now Eliza's purple locks were shorn,
Where she so long her Father's fate had worn:
And frequent lightning to her soul that flies,
Divides the air, and opens all the skies:
And now his life, suspended by her breath,
Ran out impetuously to hasting death.
Like polished mirrors, so his steely breast
126
Had every figure of her woes expressed,
And with the damp of her last gasp obscured,
Had drawn such stains as were not to be cured.
Fate could not either reach with single stroke,
But the dear image fled, the mirror broke.
Who now shall tell us more of mournful swans,
Of halcyons kind, or bleeding pelicans?
No downy breast did e'er so gently beat,
Or fan with airy plumes so soft an heat.
For he no duty by his height excused,
Nor, though a prince, to be a man refused:
But rather than in his Eliza's pain
Not love, not grieve, would neither live nor reign:
And in himself so oft immortal tried,
Yet in compassion of another died.
So have I seen a vine, whose lasting age
Of many a winter hath survived the rage,
Under whose shady tent men every year
At its rich blood's expense their sorrow cheer,
If some dear branch where it extends its life
Chance to be pruned by an untimely knife,
The parent-tree unto the grief succeeds,
And through the wound its vital humour bleeds,
Trickling in watery drops, whose flowing shape
Weeps that it falls ere fixed into a grape.
So the dry stock, no more that spreading vine,
Frustrates the autumn and the hopes of wine.
A secret cause does sure those signs ordain
Foreboding princes' falls, and seldom vain.
Whether some kinder powers that wish us well,
What they above cannot prevent foretell;
Or the great world do by consent presage,
As hollow seas with future tempests rage;
Or rather heaven, which us so long foresees,
Their funerals celebrates while it decrees.
But never yet was any human fate
By Nature solemnized with so much state.
He unconcerned the dreadful passage crossed;
But, oh, what pangs that death did Nature cost!
127
First the great thunder was shot off, and sent
The signal from the starry battlement.
The winds receive it, and its force outdo,
As practising how they could thunder too;
Out of the binder's hand the sheaves they tore,
And thrashed the harvest in the airy floor;
Or of huge trees, whose growth with his did rise,
The deep foundations opened to the skies.
Then heavy show'rs the wingèd tempests lead,
And pour the deluge o'er the chaos' head.
The race of warlike horses at his tomb
Offer themselves in many a hecatomb;
With pensive head towards the ground they fall,
And helpless languish at the tainted stall.
Numbers of men decrease with pains unknown,
And hasten, not to see his death, their own.
Such tortures all the elements unfixed,
Troubled to part where so exactly mixed.
And as through air his wasting spirits flowed,
The universe laboured beneath their load.
Nature, it seemed with him would Nature vie;
He with Eliza. It with him would die,
He without noise still travelled to his end,
As silent suns to meet the night descend.
The stars that for him fought had only power
Left to determine now his final hour,
Which, since they might not hinder, yet they cast
To choose it worthy of his glories past.
No part of time but bare his mark away
Of honour; all the year was Cromwell's day:
But this, of all the most ausicious found,
Twice had in open field him victor crowned:
When up the armèd mountains of Dunbar
He marched, and through deep Severn ending war.
What day should him eternize but the same
That had before immortalized his name?
That so who ere would at his death have joyed,
In their own griefs might find themselves employed;
But those that sadly his departure grieved,
128
Yet joyed, remebering what he once achieved.
And the last minute his victorious ghost
Gave chase to Ligny on the Belgic coast.
Here ended all his mortal toils: he laid
And slept in place under the laurel shade.
O Cromwell, Heaven's Favourite! To none
Have such high honours from above been shown:
For whom the elements we mourners see,
And heaven itself would the great herald be,
Which with more care set forth his obsequies
Than those of Moses hid from human eyes,
As jealous only here lest all be less,
That we could to his memory express.
Then let us to our course of mourning keep:
Where heaven leads, 'tis piety to weep.
Stand back, ye seas, and shrunk beneath the veil
Of your abyss, with covered head bewail
Your Monarch: we demand not your supplies
To compass in our isle; our tears suffice:
Since him away the dismal tempest rent,
Who once more joined us to the continent;
Who planted England on the Flandric shore,
And stretched our frontier to the Indian ore;
Whose greater truths obscure the fables old,
Whether of British saints or Worthies told;
And in a valour lessening Arthur's deeds,
For holiness the Confessor exceeds.
He first put arms into Religion's hand,
And timorous Conscience unto Courage manned:
The soldier taught that inward mail to wear,
And fearing God how they should nothing fear.
`Those strokes,' he said, `will pierce through all below
Where those that strike from heaven fetch their blow.'
Astonished armies did their flight prepare,
And cities strong were stormèd by his prayer;
Of that, forever Preston's field shall tell
The story, and impregnable Clonmel.
And where the sandy mountain Fenwick scaled,
The sea between, yet hence his prayer prevailed.
What man was ever so in heaven obeyed
129
Since the commanded sun o'er Gideon stayed?
In all his wars needs must he triumph when
He conquered God still ere he fought with men:
Hence, though in battle none so brave or fierce,
Yet him the adverse steel could never pierce.
Pity it seemed to hurt him more that felt
Each wound himself which he to others dealt;
Danger itself refusing to offend
So loose an enemy, so fast a friend.
Friendship, that sacred virtue, long does claim
The first foundation of his house and name:
But within one its narrow limits fall,
His tenderness extended unto all.
And that deep soul through every channel flows,
Where kindly nature loves itself to lose.
More strong affections never reason served,
Yet still affected most what best deserved.
If he Eliza loved to that degree,
(Though who more worthy to be loved than she?)
If so indulgent to his own, how dear
To him the children of the highest were?
For her he once did nature's tribute pay:
For these his life adventured every day:
And 'twould be found, could we his thoughts have cast,
Their griefs struck deepest, if Eliza's last.
What prudence more than human did he need
To keep so dear, so differing minds agreed?
The worser sort, as conscious of their ill,
Lie weak and easy to the ruler's will;
But to the good (too many or too few)
All law is useless, all reward is due.
Oh ill-advised, if not for love, for shame,
Spare yet your own, if you neglect his fame;
Lest others dare to think your zeal a mask,
And you to govern, only heaven's task.
Valour, religion, friendship, prudence died
At once with him, and all that's good beside;
And we death's refuse, nature's dregs, confined
130
To loathsome life, alas! are left behind.
Where we (so once we used) shall now no more
To fetch the day, press about his chamber door-From which he issued with that awful state,
It seemd Mars broke through Janus' double gate,
Yet always tempered with an air so mild,
No April suns that e'er so gently smiled-No more shall hear that powerful language charm,
Whose force oft spared the labour of his arm:
No more shall follow where he spent the days
In war, in counsel, or in prayer and praise,
Whose meanest acts he would himself advance,
As ungirt David to the ark did dance.
All, all is gone of our or his delight
In horses fierce, wild deer, or armour bright;
Francisca fair can nothing now but weep,
Nor with soft notes shall sing his cares asleep.
I saw him dead. A leaden slumber lies
And mortal sleep over those wakeful eyes:
Those gentle rays under the lids were fled,
Which through his looks that piercing sweetness shed;
That port which so majestic was and strong,
Loose and deprived of vigour, stretched along:
All withered, all discoloured, pale and wan-How much another thing, nor more that man?
Oh human glory vain, oh death, oh wings,
Oh worthless world, oh transitory things!
Yet dwelt that greatnesss in his shape decayed,
That still through dead, greater than death he laid:
And in his altered face you something feign
That threatens death he yet will live again.
Not much unlike the sacred oak which shoots
To heaven its branches and through earth its roots,
Whose spacious bought are hung with trophies round,
And honoured wreaths have oft the victor crowned.
When angry Jove darts lightning through the air,
At mortals' sins, nor his own plant will spare,
(It groans, and bruises all below, that stood
So many years the shelter of the wood.)
131
The tree erewhile foreshortened to our view,
When fall'n shows taller yet than as it grew:
So shall his praise to after times increase,
When truth shall be allowed, and faction cease,
And his own shadows with him fall. The eye
Detracts from object than itself more high:
But when death takes them from that envied seat,
Seeing how little, we confess how great.
Thee, many ages hence in martial verse
Shall the English soldier, ere he charge, rehearse,
Singing of thee, inflame themselves to fight,
And with the name of Cromwell, armies fright.
As long as rivers to the seas shall run,
As long as Cynthia shall relieve the sun,
While stags shall fly unto the firests thick,
While sheep delight the grassy downs to pick,
As long as future times succeeds the past,
Always they honour, praise, and name shall last.
Thou in a pitch how far beyond the sphere
Of human glory tower'st, and reigning there
Despoiled of mortal robes, in seas of bliss,
Plunging dost bathe, and tread the bright abyss:
There thy great soul yet once a world does see,
Spacious enough, and pure enough for thee.
How soon thou Moses hast, and Joshua found,
And David for the sword and harp renowned?
How straight canst to each happy mansion go?
(Far better known above than here below)
And in those joys dost spend the endless day,
Which in expressing we ourselves betray.
For we, since thou art gone, with heavy doom,
Wander like ghosts about thy lovèd tomb;
And lost in tears, have neither sight nor mind
To guide us upward through this region blind.
Since thou art gone, who best that way couldst teach,
Only our sighs, perhaps, may thither reach.
And Richard yet, where his great parent led,
132
Beats on the rugged track: he, virtue dead,
Revives, and by his milder beams assures;
And yet how much of them his grief obscures?
He, as his father, long was kept from sight
In private, to be viewed by better light;
But opened once, what splendour does he throw?
A Cromwell in an hour a prince will grow.
How he becomes that seat, how strongly strains,
How gently winds at once the ruling reins?
Heaven to this choice prepared a diadem,
Richer than any Easter silk or gem;
A pearly rainbow, where the sun enchased
His brows, like an imperial jewel graced.
We find already what those omens mean,
Earth ne'er more glad, nor heaven more serene.
Cease now our griefs, calm peace succeeds a war,
Rainbows to storms, Richard to Oliver.
Tempt not his clemency to try his power,
He threats no deluge, yet foretells a shower.
~ Andrew Marvell,
668: ON THE GIFT-GIVING VIRTUE
1

When Zarathustra had said farewell to the town to
which his heart was attached, and which was named
The Motley Cow, many who called themselves his disciples followed him and escorted him. Thus they came
to a crossroads; then Zarathustra told them that he now
wanted to walk alone, for he liked to walk alone. His
disciples gave him as a farewell present a staff with a
golden handle on which a serpent coiled around the
sun. Zarathustra was delighted with the staff and leaned
on it; then he spoke thus to his disciples:
Tell me: how did gold attain the highest value? Because it is uncommon and useless and gleaming and
gentle in its splendor; it always gives itself. Only as the
image of the highest virtue did gold attain the highest
value. Goldlike gleam the eyes of the giver. Golden
splendor makes peace between moon and sun. Uncommon is the highest virtue and useless; it is gleaming and
gentle in its splendor: a gift-giving virtue is the highest
virtue.
Verily, I have found you out, my disciples: you strive,
as I do, for the gift-giving virtue. What would you have
in common with cats and wolves? This is your thirst: to
75
become sacrifices and gifts yourselves; and that is why
you thirst to pile up all the riches in your soul. Insatiably your soul strives for treasures and gems, because
your virtue is insatiable in wanting to give. You force
all things to and into yourself that they may flow back
out of your well as the gifts of your love. Verily, such
a gift-giving love must approach all values as a robber;
but whole and holy I call this selfishness.
There is also another selfishness, an all-too-poor and
hungry one that always wants to steal-the selfishness
of the sick: sick selfishness. With the eyes of a thief it
looks at everything splendid; with the greed of hunger
it sizes up those who have much to eat; and always it
sneaks around the table of those who give. Sickness
speaks out of such craving and invisible degeneration;
the thievish greed of this selfishness speaks of a diseased
body.
Tell me, my brothers: what do we consider bad and
worst of all? Is it not degeneration?And it is degeneration that we always infer where the gift-giving soul is
lacking. Upward goes our way, from genus to overgenus. But we shudder at the degenerate sense which
says, "Everything for me." Upward flies our sense: thus
it is a parable of our body, a parable of elevation.
Parables of such elevations are the names of the virtues.
Thus the body goes through history, becoming and
fighting. And the spirit-what is that to the body? The
herald of its fights and victories, companion and echo.
All names of good and evil are parables: they do not
define, they merely hint. A fool is he who wants knowledge of them!
Watch for every hour, my brothers, in which your
spirit wants to speak in parables: there lies the origin
of your virtue. There your body is elevated and resurrected; with its rapture it delights the spirit so that it
76
turns creator and esteemer and lover and benefactor of
all things.
When your heart flows broad and full like a river, a
blessing and a danger to those living near: there is the
origin of your virtue.
When you are above praise and blame, and your will
wants to comm and all things, like a lover's will: there is
the origin of your virtue.
When you despise the agreeable and the soft bed and
cannot bed yourself far enough from the soft: there is
the origin of your virtue.
When you will with a single will and you call this
cessation of all need "necessity": there is the origin of
your virtue.
Verily, a new good and evil is she. Verily, a new deep
murmur and the voice of a new well
Power is she, this new virtue; a dominant thought is
she, and around her a wise soul: a golden sun, and
around it the serpent of knowledge.
2

Here Zarathustra fell silent for a while and looked
lovingly at his disciples. Then he continued to speak
thus, and the tone of his voice had changed:
Remain faithful to the earth, my brothers, with the
power of your virtue. Let your gift-giving love and your
knowledge serve the meaning of the earth. Thus I beg
and beseech you. Do not let them fly away from earthly
things and beat with their wings against eternal walls.
Alas, there has always been so much virtue that has
flown away. Lead back to the earth the virtue that flew
away, as I do-back to the body, back to life, that it
may give the earth a meaning, a human meaning.
In a hundred ways, thus far, have spirit as well as
virtue flown away and made mistakes. Alas, all this de-
77
lusion and all these mistakes still dwell in our body:
they have there become body and will.
In a hundred ways, thus far, spirit as well as virtue
has tried and erred. Indeed, an experiment was man.
Alas, much ignorance and error have become body
within us.
Not only the reason of millennia, but their madness
too, breaks out in us. It is dangerous to be an heir. Still
we fight step by step with the giant, accident; and over
the whole of humanity there has ruled so far only nonsense-no sense.
Let your spirit and your virtue serve the sense of the
earth, my brothers; and let the value of all things be
posited newly by you. For that shall you be fighters! For
that shall you be creators!
With knowledge, the body purifies itself; making experiments with knowledge, it elevates itself; in the
lover of knowledge all instincts become holy; in the
elevated, the soul becomes gay.
Physician, help yourself: thus you help your patient
too. Let this be his best help that he may behold with
his eyes the man who heals himself.
There are a thousand paths that have never yet been
trodden-a thousand health and hidden isles of life.
Even now, man and man's earth are unexhausted and
undiscovered.
Wake and listen, you that are lonely! From the future
come winds with secret wing-beats; and good tidings
are proclaimed to delicate ears. You that are lonely today, you that are withdrawing, you shall one day be
the people: out of you, who have chosen yourselves,
there shall grow a chosen people-and out of them, the
overman. Verily, the earth shall yet become a site of
recovery. And even now a new fragrance surrounds it,
bringing salvation-and a new hope.
3
When Zarathustra had said these words he became
silent, like one who has not yet said his last word; long
he weighed his staff in his hand, doubtfully. At last he
spoke thus, and the tone of his voice had changed.
Now I go alone, my disciples. You too go now, alone.
Thus I want it. Verily, I counsel you: go away from me
and resist Zarathustra! And even better: be ashamed of
him! Perhaps he deceived you.
The man of knowledge must not only love his
enemies, he must also be able to hate his friends.
One repays a teacher badly if one always remains
nothing but a pupil. And why do you not want to pluck
at my wreath?
You revere me; but what if your reverence tumbles
one day? Beware lest a statue slay you.
You say you believe in Zarathustra? But what matters
Zarathustra? You are my believers-but what matter all
believers? You had not yet sought yourselves: and you
found me. Thus do all believers; therefore all faith
amounts to so little.
Now I bid you lose me and find yourselves; and only
when you have all denied me will I return to you.
Verily, my brothers, with different eyes shall I then
seek my lost ones; with a different love shall I then love
you.
And once again you shall become my friends and the
children of a single hope-and then shall I be with you
the third time, that I may celebrate the great noon with
you.
And that is the great noon when man stands in the
middle of his way between beast and overman and
celebrates his way to the evening as his highest hope:
for it is the way to a new morning.
79

Then will he who goes under bless himself for being
one who goes over and beyond; and the sun of his
knowledge will stand at high noon for him.
"Dead are all gods: now we want the overman to
live"-on that great noon, let this be our last will.
Thus spoke Zarathustra.

Thus Spoke Zarathustra: Second Part
. . . and only when you have all denied me will
I return to you.
Verily, my brothers, with different eyes shall I
then seek my lost ones; with a different love shall
I then love you. (Zarathustra, "On the Gift-Giving Virtue." 1, p. 78)
TRANSLATOR S NOTES

1. The Child with the Mirror: Transition to Part Two with

its partly new style: "A new speech comes to me.
My spirit no longer wants to walk on worn soles."
2. Upon the Blessed Isles: The creative life versus belief
in God: "God is a conjecture." The polemic against the
opening lines of the final chorus in Goethe's Faust is taken
up again in the chapter "On Poets" (see comments, p. 81 ).
But the lines immediately following in praise of impermanence and creation are thoroughly in the spirit of Goethe.
3. On the Pitying: A return to the style of Part One and
a major statement of Nietzsche's ideas on pity, ressentiment,
and repression.
4. On Priests: Relatively mild, compared to the portrait
of the priest in The Antichrist five years later.
5. On the Virtuous: A typology of different conceptions of
virtue, with vivisectional intent. Nietzsche denounces "the
filth of the words: revenge, punishment, reward, retri bution," which he associates with Christianity; but also
that rigorism for which "virtue is the spasm under
the scourge" and those who "call it virtue when their
vices grow lazy." The pun on "I am just" is, in German:
wenn sie sagen: "ich bin gerecht," so klingt es immer
gleich wie: "ich bin gerdcht!"
6. On the Rabble: The theme of Zarathustra's nausea is
developed ad nauseam in later chapters. La Nausge-to
speak in Sartre's terms-is one of his chief trials, and its
eventual conquest is his greatest triumph. "I often grew
weary of the spirit when I found that even the rabble had
esprit" may help to account for some of Nietzsche's remarks
elsewhere. Generally he celebrates the spirit-not in opposition to the body but as mens sana in corpore sano.
7. On the Tarantulas: One of the central motifs of Nietzsche's philosophy is stated in italics: "that man be delivered
from revenge." In this chapter, the claim of human equality
is criticized as an expression of the ressentiment of the subequal.
8. On the Famous Wise Men: One cannot serve two
masters: the people and the truth. The philosophers of
the past have too often rationalized popular prejudices. But
the service of truth is a passion and martyrdom, for "spirit
is the life that itself cuts into life: with its agony it
increases its own knowledge." The song of songs on the
spirit in this chapter may seem to contradict Nietzsche's
insistence, in the chapter "On the Despisers of the Body,"
that the spirit is a mere instrument. Both themes are
central in Nietzsche's thought, and their apparent contradiction is partly due to the fact that both are stated metaphorically. For, in truth, Nietzsche denies any crude dualism of body and spirit as a popular prejudice. The life of
the spirit and the life of the body are aspects of a single
life. But up to a point the contradiction can also be resolved
metaphorically: life uses the spirit against its present form
to attain a higher perfection. Man's enhancement is
inseparable from the spirit; but Nietzsche denounces the
occasional efforts of the spirit to destroy life instead of
pruning it.
81
9. The Night Song: "Light am I; ah, that I were nightly"
io. The Dancing Song: Life and wisdom as jealous women.
ii.
The Tomb Song: "Invulnerable am I only in the heel."
12. On Self-Overcoming: The first long discussion of the
will to power marks, together with the chapters "On the
Pitying" and "On the Tarantulas," one of the high points
of Part Two. Philosophically, however, it raises many difficulties. (See my Nietzsche, 6, III.)
13.

On Those Who Are Sublime: The doctrine of self-

overcoming is here guarded against misunderstandings: far
from favoring austere heroics, Nietzsche praises humor (and
practices it: witness the whole of Zarathustra, especially
Part Four) and, no less, gracefulness and graciousness.
The three sentences near the end, beginning "And there
is nobody . . .

,"

represent a wonderfully concise statement

of much of his philosophy.
14. On the Land of Education: Against modern eclecticism
and lack of style. "Rather would I be a day laborer in
Hades . . :": in the Odyssey, the shade of Achilles would
rather be a day laborer on the smallest field than king of
all the dead in Hades. Zarathustra abounds in similar
allusions. "Everything deserves to perish," for example, is
an abbreviation of a dictum of Goethe's Mephistopheles.
15. On Immaculate Perception: Labored sexual imagery,
already notable in "The Dancing Song," keeps this critique
of detachment from becoming incisive. Not arid but,
judged by high standards, a mismatch of message and
metaphor. Or put positively: something of a personal document. Therefore the German references to the sun as
feminine have been retained in translation. "Loving and
perishing (Lieben und Untergehn)" do not rhyme in
German either.
16. On Scholars: Nietzsche's, not Zarathustra's, autobiography.
17. On Poets: This chapter is full of allusions to the final
chorus in Goethe's Faust, which might be translated thus:
What is destructible
Is but a parable;
82
What fails ineluctably
The undeclarable,
Here it was seen,
Here it was action;
The Eternal-Feminine
Lures to perfection.
i8. On Great Events: How successful Nietzsche's attempts
at narrative are is at least debatable. Here the story
distracts from his statement of his anti-political attitude.
But the curious mixture of the solemn and frivolous, myth,
epigram, and "bow-wow," is of course entirely intentional.
Even the similarity between the ghost's cry and the words
of the white rabbit in Alice in Wonderl and probably would
not have dismayed Nietzsche in the least.
1g. The Soothsayer: In the chapter "On the Adder's Bite"
a brief parable introduces some of Zarathustra's finest sayings; but here the parable is offered for its own sake, and
we feel closer to Rimbaud than to Proverbs. The soothsayer
reappears in Part Four.
20. On Redemption: In the conception of inverse cripples
and the remarks on revenge and punishment Zarathustra's
moral pathos reappears to some extent; but the mood of
the preceding chapter figures in his subsequent reflections,
which lead up to, but stop short of, Nietzsche's notion of
the eternal recurrence of the same events.
21. On Human Prudence: First: better to be deceived
occasionally than always to watch out for deceivers. Second:
vanity versus pride. Third: men today (1883) are too
concerned about petty evil, but great things are possible
only where great evil is harnessed.
22. The Stillest Hour: Zarathustra cannot yet get himself
to proclaim the eternal recurrence and hence he must
leave in order to "ripen."
83
~ Friedrich Nietzsche, ON THE GIFT-GIVING VIRTUE
,
669:The Dunciad: Book I.
The Mighty Mother, and her son who brings
The Smithfield muses to the ear of kings,
I sing. Say you, her instruments the great!
Called to this work by Dulness, Jove, and Fate;
You by whose care, in vain decried and cursed,
Still Dunce the second reigns like Dunce the first;
Say how the Goddess bade Britannia sleep,
And poured her spirit o’er the land and deep.
In eldest time, e’er mortals writ or read,
E’er Pallas issued from the Thunderer’s head,
Dulness o’er all possessed her ancient right,
Daughter of Chaos and eternal Night:
Fate in their dotage this fair idiot gave,
Gross as her sire, and as her mother grave,
Laborious, heavy, busy, bold, and blind,
She ruled, in native anarchy, the mind.
Still her old empire to restore she tries,
For, born a goddess, Dulness never dies.
O thou! whatever title please thine ear,
Dean, Drapier, Bickerstaff, or Gulliver!
Whether thou choose Cervantes’ serious air,
Or laugh and shake in Rabelais’ easy chair,
Or praise the court, or magnify mankind,
Or thy grieved country’s copper chains unbind;
From thy Boeotia though her power retires,
Mourn not, my SWIFT, at ought our realm acquires,
Here pleased behold her mighty wings out-spread
To hatch a new Saturnian age of lead.
Close to those walls where Folly holds her throne,
And laughs to think Monroe would take her down,
Where o’er the gates, by his famed by father’s hand
Great Cibber’s brazen, brainless brothers stand;
One cell there is, concealed from vulgar eye,
The cave of poverty and poetry.
Keen, hollow winds howl through the bleak recess,
Emblem of music caused by emptiness.
Hence bards, like Proteus long in vain tied down,
Escape in monsters, and amaze the town.
Hence miscellanies spring, the weekly boast
170
Of Curll’s chaste press, and Lintot’s rubric post :
Hence hymning Tyburn’s elegiac lines,
Hence Journals, Medleys, Merc’ries, Magazines:
Sepulchral lies, our holy walls to grace,
And new Year odes, and all the Grub Street race.
In clouded majesty here Dulness shone;
Four guardian virtues, round, support her throne:
Fierce champion Fortitude, that knows no fears
Of hisses, blows, or want, or loss of ears:
Calm Temperance, whose blessings those partake
Who hunger, and who thirst for scribbling sake:
Prudence, whose glass presents th’ approaching goal.
Poetic justice, with her lifted scale,
Where, in nice balance, truth with gold she weighs,
And solid pudding against empty praise.
Here she beholds the chaos dark and deep,
Where nameless somethings in their causes sleep,
Till genial Jacob, or a warm third day,
Call forth each mass, a poem, or a play:
How hints, like spawn, scarce quick in embryo lie,
How new-born nonsense first is taught to cry.
Maggots half-formed in rhyme exactly meet,
And learn to crawl upon poetic feet.
Here one poor word an hundred clenches makes,
And ductile dullness new meanders takes;
There motley images her fancy strike,
Figures ill paired, and similes unlike.
She sees a mob of metaphors advance,
Pleased with the madness of the mazy dance:
How tragedy and comedy embrace;
How farce and epic get a jumbled race;
How time himself stands still at her command,
Realms shift their place, and ocean turns to land.
Here gay description Egypt glads with showers,
Or gives to Zembla fruits, to Barca flowers;
Glittering with ice here hoary hills are seen,
There painted valleys of eternal green,
In cold December fragrant chaplets blow,
And heavy harvests nod beneath the snow.
All these, and more, the cloud-compelling Queen
Beholds through fogs, that magnify the scene.
She, tinselled o’er in robes of varying hues,
171
With self-applause her wild creation views;
Sees momentary monsters rise and fall,
And with her own fools-colours gilds them all.
’Twas on the day, when
rich and grave,
Like Cimon, triumphed both on land and wave:
(Pomps without guilt, of bloodless swords and maces,
Glad chains, warm furs, broad banners, and broad faces)
Now night descending, the proud scene was o’er,
But lived, in Settle’s numbers, one day more.
Now mayors and shrieves all hushed and satiate lay,
Yet eat, in dreams, the custard of the day;
While pensive poets painful vigils keep,
Sleepless themselves, to give their readers sleep.
Much to the mindful Queen the feast recalls
What city swans once sung within the walls;
Much she revolves their arts, their ancient praise,
And sure succession down from Heywood’s days.
She saw, with joy, the line immortal run,
Each sire impressed and glaring in his son:
So watchful Bruin forms, with plastic care,
Each growing lump, and brings it to a bear.
She saw old Prynne in restless Daniel shine,
And Eusden eke out Blackmore’s endless line;
She saw slow Philips creep like Tate’s poor page,
And all the mighty mad in Dennis rage.
In each she marks her image full expressed,
But chief in BAY’S monster-breeding breast;
Bays, formed by nature stage and town to bless,
And act, and be, a coxcomb with success.
Dulness with transport eyes the lively dunce,
Remembering she herself was pertness once.
Now (shame to fortune!) an ill run at play
Blanked his bold visage, and a thin third day:
Swearing and supperless the hero sate,
Blasphemed his gods, the dice, and damned his fate.
Then gnawed his pen, then dashed it on the ground,
Sinking from thought to thought, a vast profound!
Plunged for his sense, but found no bottom there,
Yet wrote and floundered on, in mere despair.
Round him much embryo, much abortion lay,
172
Much future ode, and abdicated play;
Nonsense precipitate, like running lead,
That slipped through cracks and zigzags of the head;
All that on folly frenzy could beget,
Fruits of dull heat, and sooterkins of wit.
Next, o’er his books his eyes began to roll,
In pleasing memory of all he stole,
How here he sipped, how there he plundered snug
And sucked all o’er, like an industrious bug.
Here lay poor Fletcher’s half-eat scenes, and here
The frippery of crucified Molière;
There hapless Shakespeare, yet of Tibbald sore,
Wished he had blotted for himself before.
The rest on outside merit but presume,
Or serve (like other fools) to fill a room;
Such with their shelves as due proportion hold,
Or their fond parents dressed in red and gold;
Or where the pictures for the page atone,
And Quarles is saved by beauties not his own.
Here swells the shelf with Ogibly the great;
There, stamped with arms, Newcastle shines complete:
Here all his suffering brotherhood retire,
And ’scape the martyrdom of jakes and fire:
A Gothic library! Of Greece and Rome
Well purged, and worthy Settle, Banks, and Broome.
But, high above, more solid learning shone,
The classics of an age that heard of none;
There Caxton slept, with Wynkyn at his side,
One clasped in wood, and one in strong cow-hide;
There, saved by spice, like mummies, many a year,
Dry bodies of divinity appear:
De Lyra there a dreadful front extends,
And here the groaning shelves Philemon bends.
Of these twelve volumes, twelve of amplest size,
Redeemed from tapers and defrauded pies,
Inspired he seizes: these an altar raise:
An hetatomb of pure, unsullied lays
That altar crowns: a folio commonplace
Founds the whole pile, of all his works the base:
Quartos, octavos, shape the lessening pyre;
A twisted birthday ode completes the spire.
Then he: ‘Great tamer of all human art!
173
First in my care, and ever at my heart;
Dulness! Whose good old cause I yet defend,
With whom my muse began, with whom shall end;
E’er since Sir Fopling’s periwig was praise
To the last honours of the butt and bays:
O thou! of business the directing soul!
To this our head like bias to the bowl,
Which, as more ponderous, made its aim more true,
Obliquely waddling to the mark in view:
O! ever gracias to perplexed mankind,
Still spread a healing mist before the mind;
And lest we err by wit’s wild dancing light,
Secure us kindly in our native night.
Or, if to wit a coxcomb make pretence,
Guard the sure barrier between that and sense;
Or quite unravel all the reasoning thread,
And hang some curious cobweb in its stead!
As, forced from wind-guns, lead itself can fly,
And ponderous slugs cut swiftly through the sky;
As clocks to weight their nimble motion owe,
The wheels above urged by the load below:
Me emptiness, and Dulness could inspire,
And were my elasticity, and fire.
Some daemon stole my pen(forgive th’offence)
And once betrayed me into common sense:
Else all my prose and verse were much the same;
This, prose on stilts, that, poetry fallen lame.
Did on the stage my fops appear confined?
My life gave ampler lessons to mankind.
Did the dead letter unsuccessful prove?
The brisk example never failed to move.
Yet sure had heaven decreed to save the state,
Heaven had decreed these works a longer date.
Could Troy be saved by any single hand,
This grey-goose weapon must have made her stand.
What can I now? my Fletcher cast aside,
Take up the Bible, once my better guide?
Or tread the path by venturous heroes trod,
This box my thunder, this right hand my god?
Or chaired at White’s amidst the doctors sit,
Teach oaths to gamesters, and to nobles wit?
Or bidst thou rather party to embrace?
174
(A friend to party thou, and all her race;
’Tis the same rope at different ends they twist;
To Dulness Ridpath is as dear as Mist.)
Shall I, like Curtius, desperate in my zeal,
O’er head and ears plunge for the commonweal?
Or rob Rome’s ancient geese of all their glories,
And cackling save the monarchy of Tories?
Hold—to the minister I more incline;
To serve his cause, O Queen! is serving thine.
And see! Thy very gazetteers give o’er,
Ev’n Ralph repents, and Henley writes no more.
What then remains? Ourself. Still, still remain
Cibberian forehead, and Cibberian brain.
This brazen brightness, to the ‘squire so dear;
This polished hardness, that reflects the peer;
This arch absurd, that sit and fool delights;
This mess, tossed up of Hockley Hole and White’s;
Where dukes and butchers join to wreathe my crown,
At once the bear and fiddle of the town.
O born in sin, and forth in folly brought!
Works damned, or to be damned! (your father’s fault)
Go, purified by flames ascend the sky,
My better and more Christian progeny!
Unstained, untouched, and yet in maiden sheets;
While all your smutty sisters walk the streets.
Ye shall not beg, like gratis-given Bland,
Sent with a pass, and vagrant through the land;
Not sail, with Ward, to ape-and-monkey climes,
Where vile mundungus trucks for viler rhymes;
Not sulphur-tipped, emblaze an alehouse fire;
Not wrap up oranges, to pelt your sire!
O! pass more innocent, in infant state,
To the mild limbo of our father Tate:
Or peaceably forgot, at once be blessed
In Shadwell’s bosom with eternal rest!
Soon to that mass of nonsense to return,
Where things destroyed are swept to things unborn.’
With that, a tear (portentous sign of grace!)
Stole from the master of the sevenfold face:
And thrice he lifted high the birthday brand,
And thrice he dropped it from his quivering hand;
Then lights the structure, with averted eyes:
175
The rolling smokes involve the sacrifice.
The opening clouds disclose each work by turns,
Now flames the Cid, and now Perolla burns;
Great Ceasar roars, and hisses in the fires;
King John in silence modestly expires:
No merit now the dear Nonjuror claims,
Molière’s old stubble in a moment flames.
Tears gushed again, as from pale Priam’s eyes
When the last blaze sent Ilion to the skies.
Roused by the light, old Dulness heaved the head;
Then snatched a sheet of Thulè from her bed,
Sudden she flies, and whelms it o’er the pyre;
Down sink the flames, and with a hiss expire.
Her ample presence fills up all the place;
A veil of fogs dilates her awful face;
Great in her charms! as when on shrieves and mayors
She looks, and breathes herself into their airs.
She bids him wait her to her sacred dome:
Well pleased he entered, and confessed his home.
So spirits ending their terrestrial race,
Ascend, and recognize their native place.
This the Great Mother dearer held than all
The clubs of quidnuncs, or her own Guildhall:
Here stood her opium, here she nursed her owls,
And here she planned th’ imperial seat of Fools.
Here to her chosen all her works she shows;
Prose swelled to verse, verse loitering into prose:
How random thoughts now meaning chance to find,
Now leave all memory of sense behind:
How prologues into prefaces decay,
And these to notes are frittered quite away:
How index-learning turns no student pale,
Yet holds the eel of science by the tail:
How, with less reading than makes felons ’scape,
Less human genius than God gives an ape,
Small thanks to France, and none to Rome or Greece,
A past, vamped, future, old, revived, new piece,
’Twixt Plautus, Fletcher, Shakespeare, and Corneille,
Can make a Cibber, Tibbald, or Ozell.
The Goddess then, o’er his anointed head,
With mystic words, the sacred opium shed.
And lo! her bird, (a monster of a fowl,
176
Something betwixt a Heidegger and owl,)
Perched on his crown: ‘ All hail! and hail again,
My son! The promised land expects thy reign.
Know, Eusden thirsts no more for sack or praise;
He sleeps among the dull of ancient days;
Safe, where no critics damn, no duns molest,
Where wretched Withers, Ward, and Gildon rest,
And high-born Howard, more majestic sire,
With fool of quality completes the quire.
Thou Cibber! thou, his laurel shalt support,
Folly, my son, has still a friend at court.
Lift up your gates, ye princes, see him come!
Sound, sound ye viols, be the catcall dumb!
Bring, bring the madding bay, the drunken vine;
The creeping, dirty, courtly ivy join.
And thou! his aide de camp, lead on my sons,
Light-armed with points, antitheses, and puns.
Let bawdry, Billingsgate, my daughters dear,
Support his front, and oaths bring up the rear:
And under his, and under Archer’s wing,
Gaming and Grub Street skulk behind the king.
O! when shall rise a monarch all our own,
And I, a nursing-mother, rock the throne,
’Twixt prince and people close the curtain draw,
Shade him from light, and cover him from law;
Fatten the courtier, starve the learned band,
And suckle armies, and dry-nurse the land:
Till senates nod to lullabies divine,
And all be asleep, as at an ode of thine.’
She ceased. Then swells the Chapel Royal throat:
‘God save King Cibber!’ mounts in every note.
Familiar White’s, ‘God save king Colley!’ cries;
‘God save King Colley!’ Drury Lane replies:
To Needham’s quick the voice triumphal rode,
But pious Needham dropped the name of God;
Back to the Devil the last echoes roll,
And ‘Coll!’ each butcher roars at Hockley Hole.
So when Jove’s block descended from on high
(As sings thy great forefather Ogilby)
Loud thunder to its bottom shook the bog,
And the hoarse nation croaked, ‘God save King Log!
177
~ Alexander Pope,
670: ON THE HIGHER

MAN

1

The first time I came to men I committed the folly
of hermits, the great folly: I stood in the market place.
And as I spoke to all, I spoke to none. But in the
evening, tightrope walkers and corpses were my companions; and I myself was almost a corpse. But with
the new morning a new truth came to me: I learned
to say, "Of what concern to me are market and mob and
mob noise and long mob ears?"
You higher men, learn this from me: in the market
place nobody believes in higher men. And if you want
to speak there, very well! But the mob blinks: "We are
all equal."
"You higher men"-thus blinks the mob-"there are
no higher men, we are all equal, man is man; before
God we are all equal."
Before God! But now this god has died. And before
the mob we do not want to be equal. You higher men,
go away from the market place!
2

Before God! But now this god has died. You higher
men, this god was your greatest danger. It is only since
he lies in his tomb that you have been resurrected.
Only now the great noon comes; only now the higher
man becomes-lord.
Have you understood this word, 0 my brothers? You
are startled? Do your hearts become giddy? Does the
287
abyss yawn before you? Does the hellhound howl at
you? Well then, you higher men! Only now is the mountain of man's future in labor. God died: now we want
the overman to live.
3
The most concerned ask today: "How is man to be
preserved?" But Zarathustra is the first and only one to
ask: "How is man to be overcome?"
I have the overman at heart, that is my first and only
concern-and not man: not the neighbor, not the poorest, not the most ailing, not the best.
O my brothers, what I can love in man is that he is
an overture and a going under. And in you too there
is much that lets me love and hope. That you despise,
you higher men, that lets me hope. For the great
despisers are the great reveres. That you have despaired, in that there is much to revere. For you did not
learn how to surrender, you did not learn petty prudences. For today the little people lord it: they all
preach surrender and resignation and prudence and
industry and consideration and the long etcetera of the
small virtues.
What is womanish, what derives from the servile, and
especially the mob hodgepodge: that would now become
master of all human destiny. 0 nausea Nauseal Nausea!
That asks and asks and never grows weary: "How is
man to be preserved best, longest, most agreeably?"
With that-they are the masters of today.
Overcome these masters of today, 0 my brothers these, small people, they are the overman's greatest
danger.
You higher men, overcome the small virtues, the small
prudences, the grain-of-sand consideration, the ants' riffraff, the wretched contentment, the "happiness of the
288
greatest number"! And rather despair than surrender.
And verily, I love you for not knowing how to live
today, you higher men! For thus you live best.
4
Do you have courage, 0 my brothers? Are you brave?
Not courage before witnesses but the courage of hermits
and eagles, which is no longer watched even by a god.
Cold souls, mules, the blind, and the drunken I do
not call brave. Brave is he who knows fear but conquers
fear, who sees the abyss, but with pride.
Who sees the abyss but with the eyes of an eagle;
who grasps the abyss with the talons of an eagle-that
man has courage.
5
"Man is evil"-thus said all the wisest to comfort me.
Alas, if only it were still true today! For evil is man's
best strength.
"Man must become better and more evil"-thus I
teach. The greatest evil is necessary for the overman's
best. It may have been good for that preacher of the
little people that he suffered and tried to bear man's
sin. But I rejoice over great sin as my great consolation.
But this is not said for long ears. Not every word
belongs in every mouth. These are delicate distant
matters: they should not be reached for by sheeps' hoofs.
6
You higher men, do you suppose I have come to set
right what you have set wrong? Or that I have come to
you that suffer to bed you more comfortably? Or to
you that are restless, have gone astray or climbed
astray, to show you new and easier paths?
No! Nol Three times no! Ever more, ever better ones
289
of your kind shall perish-for it shall be ever worse

and harder for you. Thus alone-thus alone, man grows
to the height where lightning strikes and breaks him:
lofty enough for lightning.
My mind and my longing are directed toward the
few, the long, the distant; what are your many small
short miseries to me? You do not yet suffer enough to
suit mel For you suffer from yourselves, you have not
yet suffered from man. You would lie if you claimed
otherwise! You all do not suffer from what I have
suffered.
7

It is not enough for me that lightning no longer does
any harm. I do not wish to conduct it away: it shall
learn to work for me.
My wisdom has long gathered like a cloud; it is
becoming stiller and darker. Thus does every wisdom
that is yet to give birth to lightning bolts.
For these men of today I do not wish to be light, or
to be called light. These I wish to blind. Lightning of
my wisdom! put out their eyes!
8
Will nothing beyond your capacity: there is a wicked
falseness among those who will beyond their capacity.
Especially if they will great things For they arouse
mistrust against great things, these subtle counterfeiters
and actors-until finally they are false before themselves, squinters, whited worm-eaten decay, cloaked
with strong words, with display-virtues, with splendid
false deeds.
Take good care there, you higher menl For nothing
today is more precious to me and rarer than honesty.
Is this today not the mob's? But the mob does not
290
know what is great, what is small, what is straight and
honest: it is innocently crooked, it always lies.
9

Have a good mistrust today, you higher men, you
stouthearted ones, you openhearted ones And keep
your reasons secretly For this today is the mob's.
What the mob once learned to believe without reasons
-who could overthrow that with reasons?
And in the market place one convinces with gestures.
But reasons make the mob mistrustful.
And if truth was victorious for once, then ask yourself
with good mistrust: "What strong error fought for it?"
Beware of the scholars! They hate you, for they are
sterile. They have cold, dried-up eyes; before them
every bird lies unplumed.
Such men boast that they do not lie: but the inability
to lie is far from the love of truth. Bewarel
Freedom from fever is not yet knowledge by any
means I do not believe chilled spirits. Whoever is
unable to lie does not know what truth is.
10

If you would go high, use your own legs. Do not let
yourselves be carried up; do not sit on the backs and
heads of others. But you mounted a horse? You are now
riding quickly up to your goal? All right, my friend!
But your lame foot is sitting on the horse too. When you
reach your goal, when you jump off your horse-on
your very height, you higher man, you will stumble.
11

You creators, you higher men! One is pregnant only
with one's own child. Do not let yourselves be gulled
and beguiled! Who, after all, is your neighbor? And
291
even if you act "for the neighbor"-you still do not
create for him.
Unlearn this "for," you creators! Your very virtue
wants that you do nothing "for" and "in order" and
"because." You shall plug up your ears against these
false little words. "For the neighbor" is only the virtue
of the little people: there one says "birds of a feather"
and "one hand washes the other." They have neither
the right nor the strength for your egoism. In your egoism, you creators, is the caution and providence of the
pregnant. What no one has yet laid eyes on, the fruit:
that your whole love shelters and saves and nourishes.
Where your whole love is, with your child, there is
also your whole virtue. Your work, your will, that is
your "neighbor": do not let yourselves be gulled with
false values
12

You creators, you higher menl Whoever has to give
birth is sick; but whoever has given birth is unclean.
Ask women: one does not give birth because it is
fun. Pain makes hens and poets cackle.
You creators, there is much that is unclean in you.
That is because you had to be mothers.
A new child: oh, how much new filth has also come
into the world Go aside! And whoever has given birth
should wash his soul clean.
13

Do not be virtuous beyond your strength! And do
not desire anything of yourselves against probability.
Walk in the footprints where your fathers' virtue
walked before you. How would you climb high if your
fathers' will does not climb with you?
But whoever would be a firstling should beware lest
292
he also become a lastling. And wherever the vices of
your fathers are, there you should not want to represent
saints. If your fathers consorted with women, strong
wines, and wild boars, what would it be if you wanted
chastity of yourself? It would be folly! Verily, it seems
much to me if such a man is the husb and of one or two
or three women. And if he founded monasteries and
wrote over the door, "The way to sainthood," I should
yet say, What for? It is another folly. He founded a
reformatory and refuge for himself: may it do him
good! But I do not believe in it.
In solitude, whatever one has brought into it growsalso the inner beast. Therefore solitude is inadvisable for
many. Has there been anything filthier on earth so far
than desert saints? Around them not only was the devil
loose, but also the swine.
14
Shy, ashamed, awkward, like a tiger whose leap has
failed: thus I have often seen you slink aside, you
higher men. A throw had failed you. But, you dicethrowers, what does it matter? You have not learned to
gamble and jest as one must gamble and jest. Do we
not always sit at a big jesting-and-gaming table? And if
something great has failed you, does it follow that you
yourselves are failures? And if you yourselves are failures, does it follow that man is a failure? But if man is
a failure-well then!
15
The higher its type, the more rarely a thing succeeds.
You higher men here, have vou not all failed?
Be of good cheer, what does it matter? How much is
still possible! Learn to laugh at yourselves as one must
laugh!
293
Is it any wonder that you failed and only half
succeeded, being half broken? Is not something thronging and pushing in you-man's future? Man's greatest
distance and depth and what in him is lofty to the stars,
his tremendous strength-are not all these frothing
against each other in your pot? Is it any wonder that
many a pot breaks? Learn to laugh at yourselves as

one must laugh! You higher men, how much is still
possible

And verily, how much has already succeeded! How
rich is the earth in little good perfect things, in what
has turned out well!
Place little good perfect things around you, 0 higher
menl Their golden ripeness heals the heart. What is
perfect teaches hope.
i6
What has so far been the greatest sin here on earth?
Was it not the word of him who said, "Woe unto those
who laugh here"? Did he himself find no reasons oln
earth for laughing? Then he searched very badly. Even
a child could find reasons here. He did not love enough:
else he would also have loved us who laugh. But he
hated and mocked us: howling and gnashing of teeth
he promised us.
Does one have to curse right away, where one does
not love? That seems bad taste to me. But thus he acted,
being unconditional. He came from the mob. And he
himself simply did not love enough: else he would not
have been so wroth that one did not love him. All great
love does not want love: it wants more.
Avoid all such unconditional people! They are a poor
sick sort, a sort of mob: they look sourly at this life,
they have the evil eye for this earth. Avoid all such
unconditional people! They have heavy feet and sultry
294

hearts: they do not know how to dance. How should
the earth be light for them?
17

All good things approach their goal crookedly. Like
cats, they arch their backs, they purr inwardly over their
approaching happiness: all good things laugh.
A man's stride betrays whether he has found his
own way: behold me walking! But whoever approaches
his goal dances. And verily, I have not become a statue:
I do not yet stand there, stiff, stupid, stony, a column;
I love to run swiftly. And though there are swamps and
thick melancholy on earth, whoever has light feet runs
even over mud and dances as on swept ice.
Lift up your hearts, my brothers, high, higher And
do not forget your legs either. Lift up your legs too,
you good dancers; and better yet, stand on your heads
38
This crown of him who laughs, this rose-wreath
crown: I myself have put on this crown, I myself have
pronounced my laughter holy. Nobody else have I
found strong enough for this today.
Zarathustra the dancer, Zarathustra the light, waves
with his wings, ready for flight, waving at all birds,
ready and heady, happily lightheaded; Zarathustra the
soothsayer, Zarathustra the sooth-laugher, not impatient,
not unconditional, one who loves leaps and side-leaps:
I myself have put on this crown!
19

Lift up your hearts, my brothers, high, higher And
do not forget your legs either. Lift up your legs too,
you good dancers; and better yet, stand on your heads
In happiness too there are heavy animals; there are
295
pondrous-pedes through and through. Curiously they
labor, like an elephant laboring to stand on its head.
But it is still better to be foolish from happiness than
foolish from unhappiness; better to dance ponderously
than to walk lamely. That you would learn my wisdom
from me: even the worst thing has two good reverse
sides-even the worst thing has good dancing legs; that
you would learn, you higher men, to put yourselves on
your right legsl That you would unlearn nursing melancholy and all mob-sadnessl Oh, how sad even the mob's
clowns seem to me today But this today is the mob's.
20

Be like the wind rushing out of his mountain caves:
he wishes to dance to his own pipe; the seas tremble
and leap under his feet.
What gives asses wings, what milks lionessespraised be this good intractable spirit that comes like
a cyclone to all today and to all the mob. What is
averse to thistle-heads and casuists' heads and to all
wilted leaves and weeds-praised be this wild, good,
free storm spirit that dances on swamps and on melancholy as on meadows. What hates the mob's blether.cocks and all the bungled gloomy brood-praised
be this spirit of all free spirits, the laughing gale that
blows dust into the eyes of all the black-sighted, soreblighted.
You higher men, the worst about you is that all of
you have not learned to dance as one must dance--dancing away over yourselves! What does it matter that you
are failures? How much is still possible! So learn to
laugh away over yourselves! Lift up your hearts, you
good dancers, high, higher And do not forget good
laughter. This crown of him who laughs, this rose-wreath
crown: to you, my brothers, I throw this crown. Laugh-
296
ter I have pronounced holy; you higher men, learn to,
laugh
~ Friedrich Nietzsche, ON THE HIGHER MAN
,
671:SCENE I. AURANTHE'S Apartment.
AURANTHE and CONRAD discovered.
Conrad. Well, well, I know what ugly jeopardy
We are cag'd in; you need not pester that
Into my ears. Prythee, let me be spared
A foolish tongue, that I may bethink me
Of remedies with some deliberation.
You cannot doubt but 'tis in Albert's power
To crush or save us?
Auranthe. No, I cannot doubt.
He has, assure yourself, by some strange means,
My secret ; which I ever hid from him,
Knowing his mawkish honesty.
Conrad. Curs'd slave!
Auranthe. Ay, I could almost curse him now myself.
Wretched impediment! Evil genius!
A glue upon my wings, that cannot spread,
When they should span the provinces! A snake,
A scorpion, sprawling on the first gold step,
Conducting to the throne, high canopied.
Conrad. You would not hear my council, when his life
Might have been trodden out, all sure and hush'd;
Now the dull animal forsooth must be
Intreated, managed! When can you contrive
The interview he demands?
Auranthe. As speedily
It must be done as my brib'd woman can
Unseen conduct him to me; but I fear
Twill be impossible, while the broad day
Comes through the panes with persecuting glare.
Methinks, if 't now were night I could intrigue
With darkness, bring the stars to second me,
And settle all this trouble.
Conrad. Nonsense! Child!
See him immediately; why not now?
Auranthe. Do you forget that even the senseless door-posts
Are on the watch and gape through all the house?
How many whispers there are about,
Hungry for evidence to ruin me ;
Men I have spurn 'd, and women I have taunted?
Besides, the foolish prince sends, minute whiles,
His pages so they tell me to enquire
After my health, entreating, if I please,
To see me.
Conrad. Well, suppose this Albert here;
What is your power with him?
Auranthe. He should be
My echo, my taught parrot! but I fear
He will be cur enough to bark at me ;
Have his own say ; read me some silly creed
'Bout shame and pity.
Conrad. What will you do then?
Auranthe. What I shall do, I know not: what L would
Cannot be done; for see, this chain her-floor
Will not yield to the pick-axe and the spade,
Here is no quiet depth of hollow ground.
Conrad. Sister, you have grown sensible and wise,
Seconding, ere I speak it, what is now,
I hope, resolv'd between us.
Auranthe. Say, what is 't?
Conrad. You need not be his sexton too: a man
May carry that with him shall make him die
Elsewhere, give that to him; pretend the while
You will to-morrow succumb to his wishes,
Be what they may, and send him from the Castle
On some fool's errand; let his latest groan
Frighten the wolves!
Auranthe. Alas! he must not die!
Conrad. Would you were both hears'd up in stifling lead!
Detested
Auranthe. Conrad, hold! I would not bear
The little thunder of your fretful tongue,
Tho; I alone were taken in these toils,
And you could free me; but remember, sir,
You live alone in my security:
So keep your wits at work, for your own sake,
Not mine, and be more mannerly.
Conrad. Thou wasp!
If my domains were emptied of these folk,
And I had thee to starve
Auranthe. O, marvellous!
But Conrad, now be gone; the Host is look'd for;
Cringe to the Emperor, entertain the Lords,
And, do ye mind, above all things, proclaim
My sickness, with a brother's sadden'd eye,
Condoling with Prince Ludolph. In fit time
Return to me.
Conrad. I leave you to your thoughts. [Exit.
Auranthe (sola) Down, down, proud temper! down,
Auranthe's pride!
Why do I anger him when I should kneel?
Conrad! Albert! help! help! What can I do?
wretched woman! lost, wreck'd, swallow'd up,
Accursed, blasted ! O, thou golden Crown,
Orbing along the serene firmament
Of a wide empire, like a glowing moon;
And thou, bright sceptre! lustrous in my eyes,
There as the fabled fair Hesperian tree,
Bearing a fruit more precious! graceful thing.
Delicate, godlike, magic! must I leave
Thee to melt in the visionary air,
Ere, by one grasp, this common hand is made
Imperial? I do not know the time
When I have wept for sorrow; but methinks
I could now sit upon the ground, and shed
Tears, tears of misery. O, the heavy day!
How shall I bear my life till Albert comes?
Ludolph! Erminia! Proofs! O heavy day!
Bring me some mourning weeds, that I may 'tire
Myself, as fits one wailing her own death:
Cut off these curls, and brand this lilly hand,
And throw these jewels from my loathing sight,
Fetch me a missal, and a string of beads,
A cup of bitter'd water, and a crust,
I will confess, O holy Abbot How!
What is this? Auranthe! thou fool, dolt,
Whimpering idiot! up! up! act and quell!
I am safe! Coward! why am I in fear?
Albert! he cannot stickle, chew the cud
In such a fine extreme, impossible!
Who knocks? [Goes to the Door, listens, and opens it.
Enter ALBERT.
Albert, I have been waiting for you here
With such an aching heart, such swooning throbs
On my poor brain, such cruel cruel sorrow,
That I should claim your pity! Art not well?
Albert. Yes, lady, well.
Auranthe. You look not so, alas!
But pale, as if you brought some heavy news.
Albert. You know full well what makes me look so pale.
Auranthe. No! Do I? Surely I am still to learn
Some horror; all I know, this present, is
I am near hustled to a dangerous gulph,
Which you can save me from, and therefore safe,
So trusting in thy love; that should not make
Thee pale, my Albert.
Albert. It doth make me freeze.
Auranthe. Why should it, love?
Albert. You should not ask me that,
But make your own heart monitor, and save
Me the great pain of telling. You must know.
Auranthe. Something has vexed you, Albert. There are times
When simplest things put on a sombre cast;
A melancholy mood will haunt a man,
Until most easy matters take the shape
Of unachievable tasks; small rivulets
Then seem impassable.
Albert. Do not cheat yourself
With hope that gloss of words, or suppliant action,
Or tears, or ravings, or self-threaten 'd death,
Can alter my resolve.
Auranthe. You make me tremble;

Not so much at your threats, as at your voice.
Untun'd. and harsh, and barren of all love.
Albert. You suffocate me! Stop this devil's parley,
And listen to me; know me once for all.
Auranthe. I thought I did. Alas! I am deceiv'd.
Albert. No, you are not deceiv'd. You took me for
A man detesting all inhuman crime;
And therefore kept from me your demon's plot
Against Erminia. Silent? Be so still;
For ever! Speak no more; but hear my words,
Thy fate. Your safety I have bought to-day
By blazoning a lie, which in the dawn
I expiate with truth.
Auranthe. O cruel traitor!
Albert. For I would not set eyes upon thy shame;
I would not see thee dragg'd to death by the hair,
Penanc'd, and taunted on a scaffolding!
To-night, upon the skirts of the blind wood
That blackens northward of these horrid towers,
I wait for you with horses. Choose your fate.
Farewell.
Auranthe. Albert, you jest; I'm sure you must.
You, an ambitious Soldier! I, a Queen,
One who could say, Here, rule these Provinces!
Take tribute from those cities for thyself!
Empty these armouries, these treasuries,
Muster thy warlike thousands at a nod !
Go! conquer Italy!
Albert. Auranthe, you have made
The whole world chaff to me. Your doom is fix'd.
Auranthe. Out, villain! dastard!
Albert. Look there to the door!
Who is it?
Auranthe. Conrad, traitor!
Albert. Let him in.
Enter CONRAD.
Do not affect amazement, hypocrite,
At seeing me in this chamber.
Conrad. Auranthe?
Albert. Talk not with eyes, but speak your curses out
Against me, who would sooner crush and grind
A brace of toads, than league with them to oppress
An innocent lady, gull an Emperor,
More generous to me than autumn's sun
To ripening harvests.
Auranthe. No more insult, sir!
Albert. Aye, clutch your scabbard; but, for prudence sake,
Draw not the sword; 'twould make an uproar, Duke,
You would not hear the end of. At nightfall
Your lady sister, if I guess aright,
Will leave this busy castle. You had best
Take farewell too of worldly vanities.
Conrad. Vassal!
Albert. To-morrow, when the Emperor sends
For loving Conrad, see you fawn on him.
Good even !
Auranthe. You'll be seen!
Albert. See the coast clear then.
Auranthe (as he goes). Remorseless Albert! Cruel,
cruel wretch!
[She lets him out.
Conrad. So, we must lick the dust?
Auranthe. I follow him.
Conrad. How? Where? The plan of your escape?
Auranthe. He waits
For me with horses by the forest-side,

Northward.
Conrad. Good, good! he dies. You go, say you?
Auranthe. Perforce.
Conrad. Be speedy, darkness! Till that comes,
Fiends keep you company! [Exit.
Auranthe. And you! And you!
And all men! Vanish!
[Retires to an inner Apartment.

SCENE II. An Apartment in the Castle.
Enter LUDOLPH and Page.
Page. Still very sick, my Lord; but now I went
Knowing my duty to so good a Prince;
And there her women in a mournful throng
Stood in the passage whispering: if any
Mov'd 'twas with careful steps and hush'd as death;
They bid me stop.
Ludolph. Good fellow, once again
Make soft enquiry; prythee be not stay'd
By any hindrance, but with gentlest force
Break through her weeping servants, till thou com'st
E'en to her chamber door, and there, fair boy,
If with thy mother's milk thou hast suck'd in
Any diviner eloquence ; woo her ears
With plaints for me more tender than the voice
Of dying Echo, echoed.
Page. Kindest master!
To know thee sad thus, will unloose my tongue
In mournful syllables. Let but my words reach
Her ears and she shall take them coupled with
Moans from my heart and sighs not counterfeit.
May I speed better! [Exit Page.
Ludolph. Auranthe! My Life!
Long have I lov'd thee, yet till now not lov'd:
Remembering, as I do, hard-hearted times
When I had heard even of thy death perhaps,
And thoughtless, suffered to pass alone
Into Elysium! now I follow thee
A substance or a shadow, wheresoe'er
Thou leadest me, whether thy white feet press,
With pleasant weight, the amorous-aching earth,
Or thro' the air thou pioneerest me,
A shade! Yet sadly I predestinate!
O unbenignest Love, why wilt thou let
Darkness steal out upon the sleepy world
So wearily; as if night's chariot wheels
Were clog'd in some thick cloud. O, changeful Love,
Let not her steeds with drowsy-footed pace
Pass the high stars, before sweet embassage
Comes from the pillow 'd beauty of that fair
Completion of all delicate nature's wit.
Pout her faint lips anew with rubious health
And with thine infant fingers lift the fringe
Of her sick eyelids ; that those eyes may glow
With wooing light upon me, ere the Morn
Peers with disrelish, grey, barren, and cold.
Enter GERSA and Courtiers.
Otho calls me his Lion should I blush
To be so tam'd, so
Gersa. Do me the courtesy
Gentlemen to pass on.
Courtier. We are your servants.
[Exeunt Courtiers.
Ludolph. It seems then, Sir, you have found out the man
You would confer with; me?
Gersa. If I break not
Too much upon your thoughtful mood, I will
Claim a brief while your patience.
Ludolph. For what cause
Soe'er I shall be honour 'd.
Gersa. I not less.
Ludolph. What may it be? No trifle can take place
Of such deliberate prologue, serious 'haviour.
But be it what it may I cannot fail
To listen with no common interest
For though so new your presence is to me,
I have a soldier's friendship for your fame
Please you explain.
Gersa. As thus for, pardon me,
I cannot in plain terms grossly assault
A noble nature ; and would faintly sketch
What your quick apprehension will fill up
So finely I esteem you.
Ludolph. I attend
Gersa. Your generous Father, most illustrious Otho,
Sits in the Banquet room among his chiefs
His wine is bitter, for you are not there
His eyes are fix'd still on the open doors,
And every passer in he frowns upon
Seeing no Ludolph comes.
Ludolph. I do neglect
Gersa. And for your absence, may I guess the cause?
Ludolph. Stay there! no guess? more princely you must be
Than to make guesses at me. Tis enough,
I'm sorry I can hear no more.
Gersa. And I
As griev'd to force it on you so abrupt;
Yet one day you must know a grief whose sting
Will sharpen more the longer 'tis concealed.
Ludolph. Say it at once, sir, dead, dead, is she dead?
Gersa. Mine is a cruel task : she is not dead
And would for your sake she were innocent
Ludolph. Thou liest! thou amazest me beyond
All scope of thought; convulsest my heart's blood
To deadly churning Gersa you are young
As I am ; let me observe you face to face ;
Not grey-brow'd like the poisonous Ethelbert,
No rheumed eyes, no furrowing of age,
No wrinkles where all vices nestle in
Like crannied vermin no, but fresh and young
And hopeful featured. Ha! by heaven you weep
Tears, human tears Do you repent you then
Of a curs'd torturer's office! Why shouldst join
Tell me, the league of Devils? Confess confess
The Lie.
Gersa. Lie!- but begone all ceremonious points
Of honour battailous. I could not turn
My wrath against thee for the orbed world.
Ludolph. Your wrath, weak boy? Tremble at mine unless
Retraction follow close upon the heels
Of that late stounding insult: why has my sword
Not done already a sheer judgment on thee?
Despair, or eat thy words. Why, thou wast nigh
Whimpering away my reason: hark ye, Sir,
It is no secret; that Erminia,
Erminia, Sir, was hidden in your tent;
O bless 'd asylum! comfortable home!
Begone, I pity thee, thou art a Gull
Erminia's last new puppet
Gersa. Furious fire!
Thou mak'st me boil as hot as thou canst flame!
And in thy teeth I give thee back the lie!
Thou liest! Thou, Auranthe's fool, a wittol
Ludolph. Look! look at this bright sword;
There is no part of it to the very hilt
But shall indulge itself about thine heart
Draw but remember thou must cower thy plumes,
As yesterday the Arab made thee stoop
Gersa. Patience! not here, I would not spill thy blood
Here underneath this roof where Otho breathes,
Thy father almost mine
Ludolph. O faltering coward
Re-enter PAGE.
Stay, stay, here is one I have half a word with
Well What ails thee child?
Page. My lord,
Ludolph. Good fellow
Page. They are fled!
Ludolph. They who?
Page. When anxiously
I hasten 'd back, your grieving messenger,
I found the stairs all dark, the lamps extinct,
And not a foot or whisper to be heard.
I thought her dead, and on the lowest step
Sat listening; when presently came by
Two muffled up, one sighing heavily,
The other cursing low, whose voice I knew
For the Duke Conrad's. Close I follow'd them
Thro' the dark ways they chose to the open air;
And, as I follow'd, heard my lady speak.
Ludolph. Thy life answers the truth!
Page. The chamber's empty!
Ludolph. As I will be of mercy! So, at last,
This nail is in my temples!
Gersa. Be calm in this.
Ludolph. I am.
Gersa. And Albert too has disappeared;
Ere I met you, I sought him everywhere ;
You would not hearken.
Ludolph. Which way went they, boy?
Gersa. I'll hunt with you.
Ludolph. No, no, no. My senses are
Still whole. I have surviv'd. My arm is strong
My appetite sharp for revenge! I'll no sharer
In my feast; my injury is all my own,
And so is my revenge, my lawful chattels!
Terrier, ferret them out! Burn burn the witch!
Trace me their footsteps! Away!
[Exeunt.
by owner. provided at no charge for educational purposes

~ John Keats, Otho The Great - Act IV
,
672:Captain Craig
I doubt if ten men in all Tilbury Town
Had ever shaken hands with Captain Craig,
Or called him by his name, or looked at him
So curiously, or so concernedly,
As they had looked at ashes; but a few—
Say five or six of us—had found somehow
The spark in him, and we had fanned it there,
Choked under, like a jest in Holy Writ,
By Tilbury prudence. He had lived his life
And in his way had shared, with all mankind,
Inveterate leave to fashion of himself,
By some resplendent metamorphosis,
Whatever he was not. And after time,
When it had come sufficiently to pass
That he was going patch-clad through the streets,
Weak, dizzy, chilled, and half starved, he had laid
Some nerveless fingers on a prudent sleeve,
And told the sleeve, in furtive confidence,
Just how it was: “My name is Captain Craig,”
He said, “and I must eat.” The sleeve moved on,
And after it moved others—one or two;
For Captain Craig, before the day was done,
Got back to the scant refuge of his bed
And shivered into it without a curse—
Without a murmur even. He was cold,
And old, and hungry; but the worst of it
Was a forlorn familiar consciousness
That he had failed again. There was a time
When he had fancied, if worst came to worst,
And he could do no more, that he might ask
Of whom he would. But once had been enough,
And soon there would be nothing more to ask.
He was himself, and he had lost the speed
He started with, and he was left behind.
There was no mystery, no tragedy;
And if they found him lying on his back
Stone dead there some sharp morning, as they might,—
82
Well, once upon a time there was a man—
Es war einmal ein König, if it pleased him.
And he was right: there were no men to blame:
There was just a false note in the Tilbury tune—
A note that able-bodied men might sound
Hosannas on while Captain Craig lay quiet.
They might have made him sing by feeding him
Till he should march again, but probably
Such yielding would have jeopardized the rhythm;
They found it more melodious to shout
Right on, with unmolested adoration,
To keep the tune as it had always been,
To trust in God, and let the Captain starve.
He must have understood that afterwards—
When we had laid some fuel to the spark
Of him, and oxidized it—for he laughed
Out loud and long at us to feel it burn,
And then, for gratitude, made game of us:
“You are the resurrection and the life,”
He said, “and I the hymn the Brahmin sings;
O Fuscus! and we’ll go no more a-roving.”
We were not quite accoutred for a blast
Of any lettered nonchalance like that,
And some of us—the five or six of us
Who found him out—were singularly struck.
But soon there came assurance of his lips,
Like phrases out of some sweet instrument
Man’s hand had never fitted, that he felt
“No penitential shame for what had come,
No virtuous regret for what had been,—
But rather a joy to find it in his life
To be an outcast usher of the soul
For such as had good courage of the Sun
To pattern Love.” The Captain had one chair;
And on the bottom of it, like a king,
For longer time than I dare chronicle,
Sat with an ancient ease and eulogized
His opportunity. My friends got out,
Like brokers out of Arcady; but I—
May be for fascination of the thing,
Or may be for the larger humor of it—
83
Stayed listening, unwearied and unstung.
When they were gone the Captain’s tuneful ooze
Of rhetoric took on a change; he smiled
At me and then continued, earnestly:
“Your friends have had enough of it; but you,
For a motive hardly vindicated yet
By prudence or by conscience, have remained;
And that is very good, for I have things
To tell you: things that are not words alone—
Which are the ghosts of things—but something firmer.
“First, would I have you know, for every gift
Or sacrifice, there are—or there may be—
Two kinds of gratitude: the sudden kind
We feel for what we take, the larger kind
We feel for what we give. Once we have learned
As much as this, we know the truth has been
Told over to the world a thousand times;—
But we have had no ears to listen yet
For more than fragments of it: we have heard
A murmur now and then, and echo here
And there, and we have made great music of it;
And we have made innumerable books
To please the Unknown God. Time throws away
Dead thousands of them, but the God that knows
No death denies not one: the books all count,
The songs all count; and yet God’s music has
No modes, his language has no adjectives.”
“You may be right, you may be wrong,” said I;
“But what has this that you are saying now—
This nineteenth-century Nirvana-talk—
To do with you and me?” The Captain raised
His hand and held it westward, where a patched
And unwashed attic-window filtered in
What barren light could reach us, and then said,
With a suave, complacent resonance: “There shines
The sun. Behold it. We go round and round,
And wisdom comes to us with every whirl
We count throughout the circuit. We may say
The child is born, the boy becomes a man,
The man does this and that, and the man goes,—
But having said it we have not said much,
84
Not very much. Do I fancy, or you think,
That it will be the end of anything
When I am gone? There was a soldier once
Who fought one fight and in that fight fell dead.
Sad friends went after, and they brought him home
And had a brass band at his funeral,
As you should have at mine; and after that
A few remembered him. But he was dead,
They said, and they should have their friend no more.—
However, there was once a starveling child—
A ragged-vested little incubus,
Born to be cuffed and frighted out of all
Capacity for childhood’s happiness—
Who started out one day, quite suddenly,
To drown himself. He ran away from home,
Across the clover-fields and through the woods,
And waited on a rock above a stream,
Just like a kingfisher. He might have dived,
Or jumped, or he might not; but anyhow,
There came along a man who looked at him
With such an unexpected friendliness,
And talked with him in such a common way,
That life grew marvelously different:
What he had lately known for sullen trunks
And branches, and a world of tedious leaves,
Was all transmuted; a faint forest wind
That once had made the loneliest of all
Sad sounds on earth, made now the rarest music;
And water that had called him once to death
Now seemed a flowing glory. And that man,
Born to go down a soldier, did this thing.
Not much to do? Not very much, I grant you:
Good occupation for a sonneteer,
Or for a clown, or for a clergyman,
But small work for a soldier. By the way,
When you are weary sometimes of your own
Utility, I wonder if you find
Occasional great comfort pondering
What power a man has in him to put forth?
‘Of all the many marvelous things that are,
Nothing is there more marvelous than man,’
Said Sophocles; and he lived long ago;
85
‘And earth, unending ancient of the gods
He furrows; and the ploughs go back and forth,
Turning the broken mould, year after year.’…
“I turned a little furrow of my own
Once on a time, and everybody laughed—
As I laughed afterwards; and I doubt not
The First Intelligence, which we have drawn
In our competitive humility
As if it went forever on two legs,
Had some diversion of it: I believe
God’s humor is the music of the spheres—
But even as we draft omnipotence
Itself to our own image, we pervert
The courage of an infinite ideal
To finite resignation. You have made
The cement of your churches out of tears
And ashes, and the fabric will not stand:
The shifted walls that you have coaxed and shored
So long with unavailing compromise
Will crumble down to dust and blow away,
And younger dust will follow after them;
Though not the faintest or the farthest whirled
First atom of the least that ever flew
Shall be by man defrauded of the touch
God thrilled it with to make a dream for man
When Science was unborn. And after time,
When we have earned our spiritual ears,
And art’s commiseration of the truth
No longer glorifies the singing beast,
Or venerates the clinquant charlatan,—
Then shall at last come ringing through the sun,
Through time, through flesh, a music that is true.
For wisdom is that music, and all joy
That wisdom:—you may counterfeit, you think,
The burden of it in a thousand ways;
But as the bitterness that loads your tears
Makes Dead Sea swimming easy, so the gloom,
The penance, and the woeful pride you keep,
Make bitterness your buoyance of the world.
And at the fairest and the frenziedest
Alike of your God-fearing festivals,
86
You so compound the truth to pamper fear
That in the doubtful surfeit of your faith
You clamor for the food that shadows eat.
You call it rapture or deliverance,—
Passion or exaltation, or what most
The moment needs, but your faint-heartedness
Lives in it yet: you quiver and you clutch
For something larger, something unfulfilled,
Some wiser kind of joy that you shall have
Never, until you learn to laugh with God.”
And with a calm Socratic patronage,
At once half sombre and half humorous,
The Captain reverently twirled his thumbs
And fixed his eyes on something far away;
Then, with a gradual gaze, conclusive, shrewd,
And at the moment unendurable
For sheer beneficence, he looked at me.
“But the brass band?” I said, not quite at ease
With altruism yet.—He made a sort
Of reminiscent little inward noise,
Midway between a chuckle and a laugh,
And that was all his answer: not a word
Of explanation or suggestion came
From those tight-smiling lips. And when I left,
I wondered, as I trod the creaking snow
And had the world-wide air to breathe again,—
Though I had seen the tremor of his mouth
And honored the endurance of his hand—
Whether or not, securely closeted
Up there in the stived haven of his den,
The man sat laughing at me; and I felt
My teeth grind hard together with a quaint
Revulsion—as I recognize it now—
Not only for my Captain, but as well
For every smug-faced failure on God’s earth;
Albeit I could swear, at the same time,
That there were tears in the old fellow’s eyes.
I question if in tremors or in tears
There be more guidance to man’s worthiness
Than—well, say in his prayers. But oftentimes
It humors us to think that we possess
87
By some divine adjustment of our own
Particular shrewd cells, or something else,
What others, for untutored sympathy,
Go spirit-fishing more than half their lives
To catch—like cheerful sinners to catch faith;
And I have not a doubt but I assumed
Some egotistic attribute like this
When, cautiously, next morning I reduced
The fretful qualms of my novitiate,
For most part, to an undigested pride.
Only, I live convinced that I regret
This enterprise no more than I regret
My life; and I am glad that I was born.
That evening, at “The Chrysalis,” I found
The faces of my comrades all suffused
With what I chose then to denominate
Superfluous good feeling. In return,
They loaded me with titles of odd form
And unexemplified significance,
Like “Bellows-mender to Prince Æolus,”
“Pipe-filler to the Hoboscholiast,”
“Bread-fruit for the Non-Doing,” with one more
That I remember, and a dozen more
That I forget. I may have been disturbed,
I do not say that I was not annoyed,
But something of the same serenity
That fortified me later made me feel
For their skin-pricking arrows not so much
Of pain as of a vigorous defect
In this world’s archery. I might have tried,
With a flat facetiousness, to demonstrate
What they had only snapped at and thereby
Made out of my best evidence no more
Than comfortable food for their conceit;
But patient wisdom frowned on argument,
With a side nod for silence, and I smoked
A series of incurable dry pipes
While Morgan fiddled, with obnoxious care,
Things that I wished he wouldn’t. Killigrew,
Drowsed with a fond abstraction, like an ass,
Lay blinking at me while he grinned and made
88
Remarks. The learned Plunket made remarks.
It may have been for smoke that I cursed cats
That night, but I have rather to believe
As I lay turning, twisting, listening,
And wondering, between great sleepless yawns,
What possible satisfaction those dead leaves
Could find in sending shadows to my room
And swinging them like black rags on a line,
That I, with a forlorn clear-headedness
Was ekeing out probation. I had sinned
In fearing to believe what I believed,
And I was paying for it.—Whimsical,
You think,—factitious; but “there is no luck,
No fate, no fortune for us, but the old
Unswerving and inviolable price
Gets paid: God sells himself eternally,
But never gives a crust,” my friend had said;
And while I watched those leaves, and heard those cats,
And with half mad minuteness analyzed
The Captain’s attitude and then my own,
I felt at length as one who throws himself
Down restless on a couch when clouds are dark,
And shuts his eyes to find, when he wakes up
And opens them again, what seems at first
An unfamiliar sunlight in his room
And in his life—as if the child in him
Had laughed and let him see; and then I knew
Some prowling superfluity of child
In me had found the child in Captain Craig
And let the sunlight reach him. While I slept,
My thought reshaped itself to friendly dreams,
And in the morning it was with me still.
Through March and shifting April to the time
When winter first becomes a memory
My friend the Captain—to my other friend’s
Incredulous regret that such as he
Should ever get the talons of his talk
So fixed in my unfledged credulity—
Kept up the peroration of his life,
Not yielding at a threshold, nor, I think,
89
Too often on the stairs. He made me laugh
Sometimes, and then again he made me weep
Almost; for I had insufficiency
Enough in me to make me know the truth
Within the jest, and I could feel it there
As well as if it were the folded note
I felt between my fingers. I had said
Before that I should have to go away
And leave him for the season; and his eyes
Had shone with well-becoming interest
At that intelligence. There was no mist
In them that I remember; but I marked
An unmistakable self-questioning
And a reticence of unassumed regret.
The two together made anxiety—
Not selfishness, I ventured. I should see
No more of him for six or seven months,
And I was there to tell him as I might
What humorous provision we had made
For keeping him locked up in Tilbury Town.
That finished—with a few more commonplace
Prosaics on the certified event
Of my return to find him young again—
I left him neither vexed, I thought, with us,
Nor over much at odds with destiny.
At any rate, save always for a look
That I had seen too often to mistake
Or to forget, he gave no other sign.
That train began to move; and as it moved,
I felt a comfortable sudden change
All over and inside. Partly it seemed
As if the strings of me had all at once
Gone down a tone or two; and even though
It made me scowl to think so trivial
A touch had owned the strength to tighten them,
It made me laugh to think that I was free.
But free from what—when I began to turn
The question round—was more than I could say:
I was no longer vexed with Killigrew,
Nor more was I possessed with Captain Craig;
But I was eased of some restraint, I thought,
90
Not qualified by those amenities,
And I should have to search the matter down;
For I was young, and I was very keen.
So I began to smoke a bad cigar
That Plunket, in his love, had given me
The night before; and as I smoked I watched
The flying mirrors for a mile or so,
Till to the changing glimpse, now sharp, now faint,
They gave me of the woodland over west,
A gleam of long-forgotten strenuous years
Came back, when we were Red Men on the trail,
With Morgan for the big chief Wocky-Bocky;
And yawning out of that I set myself
To face again the loud monotonous ride
That lay before me like a vista drawn
Of bag-racks to the fabled end of things.
~ Edwin Arlington Robinson,
673:Jubilate Agno: Fragment B, Part 3
For a Man is to be looked upon in that which he excells as on a prospect.
For there be twelve cardinal virtues -- three to the East -- Greatness, Valour,
Piety.
For there be three to the West -- Goodness, Purity and Sublimity.
For there be three to the North -- Meditation, Happiness, Strength.
For there be three to the South -- Constancy, Pleasantry and Wisdom.
For the Argument A PRIORI is GOD in every man's CONSCIENCE.
For the Argument A POSTERIORI is God before every man's eyes.
For the Four and Twenty Elders of the Revelation are Four and Twenty Eternities.
For their Four and Twenty Crowns are their respective Consummations.
For a CHARACTER is the votes of the Worldlings, but the seal is of Almighty GOD
alone.
For there is no musick in flats and sharps which are not in God's natural key.
For where Accusation takes the place of encouragement a man of Genius is
driven to act the vices of a fool.
For the Devil can set a house on fire, when the inhabitants find combustibles.
For the old account of time is the true -- Decr 28th 1759-60 -- -- -For Faith as a grain of mustard seed is to believe, as I do, that an Eternity is
such in respect to the power and magnitude of Almighty God.
For a DREAM is a good thing from GOD.
For there is a dream from the adversary which is terror.
For the phenomenon of dreaming is not of one solution, but many.
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For Eternity is like a grain of mustard as a growing body and improving spirit.
For the malignancy of fire is oweing to the Devil's hiding of light, till it became
visible darkness.
For the Circle may be SQUARED by swelling and flattening.
For the Life of God is in the body of man and his spirit in the Soul.
For there was no rain in Paradise because of the delicate construction of the
spiritual herbs and flowers.
For the Planet Mercury is the WORD DISCERNMENT.
For the Scotchman seeks for truth at the bottom of a well, the Englishman in the
Heavn of Heavens.
For the Planet Venus is the WORD PRUDENCE or providence.
For GOD nevertheless is an extravagant BEING and generous unto loss.
For there is no profit in the generation of man and the loss of millions is not
worth God's tear.
For this is the twelfth day of the MILLENNIUM of the MILLENNIUM foretold by the
prophets -- give the glory to God ONE THOUSAND SEVEN HUNDRED AND SIXTY For the Planet Mars is the word FORTITUDE.
For to worship naked in the Rain is the bravest thing for the refreshing and
purifying the body.
For the Planet Jupiter is the WORD DISPENSATION.
For Tully says to be generous you must be first just, but the voice of Christ is
distribute at all events.
For Kittim is the father of the Pygmies, God be gracious to Pigg his family.
For the Soul is divisible and a portion of the Spirit may be cut off from one and
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applied to another.
For NEW BREAD is the most wholesome especially if it be leaven'd with honey.
For a NEW SONG also is best, if it be to the glory of God; and taken with the food
like the psalms.
For the Planet Saturn is the word TEMPERANCE or PATIENCE.
For Jacob's Ladder are the steps of the Earth graduated hence to Paradice and
thence to the throne of God.
For a good wish is well but a faithful prayer is an eternal benefit.
For SPICA VIRGINIS is the star that appeared to the wise men in the East and
directed their way before it was yet insphered.
For an IDEA is the mental vision of an object.
For Lock supposes that an human creature, at a given time may be an atheist i.e.
without God, by the folly of his doctrine concerning innate ideas.
For it is not lawful to sell poyson in England any more than it is in Venice, the
Lord restrain both the finder and receiver.
For the ACCENTS are the invention of the Moabites, who learning the GREEK
tongue marked the words after their own vicious pronuntiation.
For the GAULS (the now-French and original Moabites) after they were subdued
by Cæsar became such Grecians at Rome.
For the Gaullic manuscripts fell into the hands of the inventors of printing.
For all the inventions of man, which are good, are the communications of
Almighty God.
For all the stars have satellites, which are terms under their respective words.
For tiger is a word and his satellites are Griffin, Storgis, Cat and others.
For my talent is to give an Impression upon words by punching, that when the
reader casts his eye upon 'em, he takes up the image from the mould which I
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have made.
For JOB was the son of Issachar and patience is the child of strength.
For the Names of the DAYS, as they now stand, are foolish and abominable.
For the Days are the First, Second, Third, Fourth, Fifth, Sixth and Seventh.
For the names of the months are false -- the Hebrew appellatives are of God.
For the Time of the Lord's temptation was in early youth and imminent danger.
For an equivocal generation is a generation and no generation.
For putrifying matter nevertheless will yield up its life in diverse creatures and
combinations of creatures.
For a TOAD can dwell in the centre of a stone, because -- there are stones whose
constituent life is of those creatures.
For a Toad hath by means of his eye the most beautiful prospects of any other
animal to make him amends for his distance from his Creator in Glory.
For FAT is the fruit of benevolence, therefore it was the Lord's in the Mosaic
sacrifices.
For the very particular laws of Moses are the determinations of CASES that fell
under his cognizance.
For the Devil can make the shadow thicker by candlelight by reason of his pow'r
over malignant fire.
For the Romans clipped their words in the Augustan thro idleness and effeminacy
and paid foreign actors for speaking them out.
For when the weight and the pow'r are equivalent the prop is of none effect.
For shaving of the beard was an invention of the people of Sodom to make men
look like women.
For the ends of the world are the accomplishment of great events, and the
consummation of periods.
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For ignorance is a sin because illumination is to be obtained by prayer.
For Preferment is not from the East, West or South, but from the North, where
Satan has most power.
For the ministers of the Devil set the hewer of wood over the head of God's free
Man.
For this inverting God's good order, edifice and edification, and appointing place,
where the Lord has not appointed.
For the Ethiopian question is already solved in that the Blacks are the children of
Cain.
For the phenomenon of the horizontal moon is the truth -- she appears bigger in
the horizon because she actually is so.
For it was said of old 'can the Ethiopian change his skin?' the Lord has answered
the question by his merit and death he shall. -For the moon is magnified in the horizon by Almighty God, and so is the Sun.
For she has done her day's-work and the blessing of God upon her, and she
communicates with the earth.
For when she rises she has been strength'ned by the Sun, who cherishes her by
night.
For man is born to trouble in the body, as the sparks fly upwards in the spirit.
For man is between the pinchers while his soul is shaping and purifying.
For the ENGLISH are the seed of Abraham and work up to him by Joab, David,
and Naphtali. God be gracious to us this day. General Fast March 14th 1760.
For the Romans and the English are one people the children of the brave man
who died at the altar praying for his posterity, whose death was the type of our
Saviour's.
For the WELCH are the children of Mephibosheth and Ziba with a mixture of
David in the Jones's.
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For the Scotch are the children of Doeg with a mixture of Cush the Benjamite,
whence their innate antipathy to the English.
For the IRISH are the children of Shimei and Cush with a mixture of something
lower -- the Lord raise them!
For the FRENCH are Moabites even the children of Lot.
For the DUTCH are the children of Gog.
For the Poles are the children of Magog.
For the Italians are the children of Samuel and are the same as the Grecians.
For the Spaniards are the children of Abishai Joab's brother, hence is the goodwill
between the two nations.
For the Portuguese are the children of Amman -- God be gracious to Lisbon and
send good angels amongst them!
For the Hottentots are the children of Gog with a Black mixture.
For the Russians are the Children of Ishmael.
For the Turks are the children of Esaw, which is Edom.
For the Wallachians are the children of Huz. God be gracious to Elizabeth Hughes,
as she was.
For the Germans are the children of the Philistins even the seed of Anak.
For the Prussians are the children of Goliah -- but the present, whom God bless
this hour, is a Campbell of the seed of Phinees.
For the Hanoverians are Hittites of the seed of Uriah. God save the king.
For the Hessians are Philistines with a mixture of Judah.
For the Saxons are Benjamites, men of great subtlety and Marshal Saxe was
direct from Benjamin.
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For the Danes are of the children of Zabulon.
For the Venetians are the children of Mark and Romans.
For the Swiss are Philistins of a particular family. God be gracious to Jonathan
Tyers his family and to all the people at Vaux Hall.
For the Sardinians are of the seed of David -- The Lord forward the Reformation
amongst the good seed first. -For the Mogul's people are the children of Phut.
For the Old Greeks and the Italians are one people, which are blessed in the gift
of Mustek by reason of the song of Hannah and the care of Samuel with regard to
divine melody.
For the Germans and the Dutch are the children of the Goths and Vandals who
did a good in destruction books written by heathen Free-Thinkers against God.
For there are Americans of the children of Toi. -For the Laplanders are the children of Gomer.
For the Phenomena of the Diving Bell are solved right in the schools.
For NEW BREAD is the most wholesome -- God be gracious to Baker.
For the English are the children of Joab, Captain of the host of Israel, who was
the greatest man in the world to GIVE and to ATCHIEVE.
For TEA is a blessed plant and of excellent virtue. God give the Physicians more
skill and honesty!
For nutmeg is exceeding wholesome and cherishing, neither does it hurt the
liver.
For The Lightning before death is God's illumination in the spirit for preparation
and for warning.
For Lavender Cotton is exceeding good for the teeth. God be gracious to
Windsmore.
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For the Fern is exceeding good and pleasant to rub the teeth.
For a strong preparation of Mandragora is good for the gout.
For the Bark was a communication from God and is sovereign.
For the method of curing an ague by terror is exaction.
For Exaction is the most accursed of all things, because it brought the Lord to the
cross, his betrayers and murderers being such from their exaction.
For an Ague is the terror of the body, when the blessing of God is withheld for a
season.
For benevolence is the best remedy in the first place and the bark in the second.
For, when the nation is at war, it is better to abstain from the punishment of
criminals especially, every act of human vengeance being a check to the grace of
God.
For the letter ל [Hebrew character lamed] which signifies GOD by himself
is on the fibre of some leaf in every Tree.
For ל is the grain of the human heart and on the network of the skin.
For ל is in the veins of all stones both precious and common.
For ל is upon every hair both of man and beast.
For ל is in the grain of wood.
For ל is in the ore of all metals.
For ל is on the scales of all fish.
For ל is on the petals of all flowers.
For ל is upon on all shells.
For ל is in the constituent particles of air.
For ל is on the mite of the earth.
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For ל is in the water yea in every drop.
For ל is in the incomprehensible ingredients of fire.
For ל is in the stars the sun and in the Moon.
For ל is upon the Sapphire Vault.
For the doubling of flowers is the improvement of the gardners talent.
For the flowers are great blessings.
For the Lord made a Nosegay in the meadow with his disciples and preached
upon the lily.
For the angels of God took it out of his hand and carried it to the Height.
For a man cannot have publick spirit, who is void of private benevolence.
For there is no Height in which there are not flowers.
For flowers have great virtues for all the senses.
For the flower glorifies God and the root parries the adversary.
For the flowers have their angels even the words of God's Creation.
For the warp and woof of flowers are worked by perpetual moving spirits.
For flowers are good both for the living and the dead.
For there is a language of flowers.
For there is a sound reasoning upon all flowers.
For elegant phrases are nothing but flowers.
For flowers are peculiarly the poetry of Christ.
For flowers are medicinal.
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For flowers are musical in ocular harmony.
For the right names of flowers are yet in heaven. God make gard'ners better
nomenclators.
For the Poorman's nosegay is an introduction to a Prince.
For it were better for the SERVICE, if only select psalms were read.
For the Lamentations of Jeremiah, Songs from other scriptures, and parts of
Esdras might be taken to supply the quantity.
For A is the beginning of learning and the door of heaven.
For B is a creature busy and bustling.
For C is a sense quick and penetrating.
For D is depth.
For E is eternity -- such is the power of the English letters taken singly.
For F is faith.
For G is God -- whom I pray to be gracious to Liveware my fellow prisoner.
For H is not a letter, but a spirit -- Benedicatur Jesus Christus, sic spirem!
For I is identity. God be gracious to Henry Hatsell.
For K is king.
For L is love. God in every language.
For M is musick and Hebrew מ [Hebrew character mem] is the direct
figure of God's harp.
For N is new.
For O is open.
For P is power.
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For Q is quick.
For R is right.
For S is soul.
For T is truth. God be gracious to Jermyn Pratt and to Harriote his Sister.
For U is unity, and his right name is Uve to work it double.
For W is word.
For X [drawn as a backwards G and a G stuck together] is hope -- consisting of
two check G -- God be gracious to Anne Hope.
For Y is yea. God be gracious to Eennet and his family!
For Z is zeal.
For in the education of children it is necessary to watch the words, -which they
pronounce with difficulty, for such are against them in their consequences.
For A is awe, if pronounced full. Stand in awe and sin not.
For B pronounced in the animal is bey importing authority.
For C pronounced hard is ke importing to shut.
For D pronounced full is day.
For E is east particularly when formed little e with his eye.
For F in it's secondary meaning is fair.
For G in a secondary sense is good.
For H is heave.
For I is the organ of vision.
For K is keep.
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For L is light, and ל [Hebrew character lamed] is the line of beauty.
For M is meet.
For N is nay.
For O is over.
For P is peace.
For Q is quarter.
For R is rain, or thus reign, or thus rein.
For S is save.
For T is take.
For V is veil.
For W is world.
For X [drawn as a backwards G and a G stuck together] beginneth not, but
connects and continues.
For Y is young -- the Lord direct me in the better way of going on in the Fifth
year of my jeopardy June the 17th N.S. 1760. God be gracious to Dr YOUNG.
For Z is zest. God give us all a relish of our duty.
For Action and Speaking are one according to God and the Ancients.
For the approaches of Death are by illumination.
For a man cannot have Publick Spirit, who is void of private benevolence.
For the order of Alamoth is first three, second six, third eighteen, fourth fifty
four, and then the whole band.
For the order of Sheminith is first ten, second twenty, third thirty and then the
whole band.
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For the first entrance into Heaven is by complement.
For Flowers can see, and Pope's Carnations knew him.
For the devil works upon damps and lowth and causes agues.
For Ignorance is a sin, because illumination is to be had by prayer.
For many a genius being lost at the plough is a false thought -- the divine
providence is a better manager.
For a man's idleness is the fruit of the adversary's diligence.
For diligence is the gift of God, as well as other good things.
For it is a good NOTHING in one's own eyes and in the eyes of fools.
For æra in its primitive sense is but a weed amongst corn.
For there is no knowing of times and seasons, in submitting them to God stands
the Christian's Chronology.
For Jacob's brown sheep wore the Golden fleece.
For Shaving of the face was the invention of the Sodomites to make men look
like women.
~ Christopher Smart,
674:The Conference
Grace said in form, which sceptics must agree,
When they are told that grace was said by me;
The servants gone to break the scurvy jest
On the proud landlord, and his threadbare guest;
'The King' gone round, my lady too withdrawn;
My lord, in usual taste, began to yawn,
And, lolling backward in his elbow-chair,
With an insipid kind of stupid stare,
Picking his teeth, twirling his seals about-Churchill, you have a poem coming out:
You've my best wishes; but I really fear
Your Muse, in general, is too severe;
Her spirit seems her interest to oppose,
And where she makes one friend, makes twenty foes.
_C_. Your lordship's fears are just; I feel their force,
But only feel it as a thing of course.
The man whose hardy spirit shall engage
To lash, the vices of a guilty age,
At his first setting forward ought to know
That every rogue he meets must be his foe;
That the rude breath of satire will provoke
Many who feel, and more who fear the stroke.
But shall the partial rage of selfish men
From stubborn Justice wrench the righteous pen?
Or shall I not my settled course pursue,
Because my foes are foes to Virtue too?
_L_. What is this boasted Virtue, taught in schools,
And idly drawn from antiquated rules?
What is her use? Point out one wholesome end.
Will she hurt foes, or can she make a friend?
When from long fasts fierce appetites arise,
Can this same Virtue stifle Nature's cries?
Can she the pittance of a meal afford,
Or bid thee welcome to one great man's board?
When northern winds the rough December arm
With frost and snow, can Virtue keep thee warm?
Canst thou dismiss the hard unfeeling dun
Barely by saying, thou art Virtue's son?
Or by base blundering statesmen sent to jail,
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Will Mansfield take this Virtue for thy bail?
Believe it not, the name is in disgrace;
Virtue and Temple now are out of place.
Quit then this meteor, whose delusive ray
Prom wealth and honour leads thee far astray.
True virtue means--let Reason use her eyes-Nothing with fools, and interest with the wise.
Wouldst thou be great, her patronage disclaim,
Nor madly triumph in so mean a name:
Let nobler wreaths thy happy brows adorn,
And leave to Virtue poverty and scorn.
Let Prudence be thy guide; who doth not know
How seldom Prudence can with Virtue go?
To be successful try thy utmost force,
And Virtue follows as a thing of course.
Hirco--who knows not Hirco?--stains the bed
Of that kind master who first gave him bread;
Scatters the seeds of discord through the land,
Breaks every public, every private band;
Beholds with joy a trusting friend undone;
Betrays a brother, and would cheat a son:
What mortal in his senses can endure
The name of Hirco? for the wretch is poor!
Let him hang, drown, starve, on a dunghill rot,
By all detested live, and die forgot;
Let him--a poor return--in every breath
Feel all Death's pains, yet be whole years in death,
Is now the general cry we all pursue.
Let Fortune change, and Prudence changes too;
Supple and pliant, a new system feels,
Throws up her cap, and spaniels at his heels:
Long live great Hirco, cries, by interest taught,
And let his foes, though I prove one, be nought.
_C_. Peace to such men, if such men can have peace;
Let their possessions, let their state increase;
Let their base services in courts strike root,
And in the season bring forth golden fruit.
I envy not; let those who have the will,
And, with so little spirit, so much skill,
With such vile instruments their fortunes carve;
Rogues may grow fat, an honest man dares starve.
_L_. These stale conceits thrown off, let us advance
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For once to real life, and quit romance.
Starve! pretty talking! but I fain would view
That man, that honest man, would do it too.
Hence to yon mountain which outbraves the sky,
And dart from pole to pole thy strengthen'd eye,
Through all that space you shall not view one man,
Not one, who dares to act on such a plan.
Cowards in calms will say, what in a storm
The brave will tremble at, and not perform.
Thine be the proof, and, spite of all you've said,
You'd give your honour for a crust of bread.
_C_. What proof might do, what hunger might effect,
What famish'd Nature, looking with neglect
On all she once held dear; what fear, at strife
With fainting virtue for the means of life,
Might make this coward flesh, in love with breath,
Shuddering at pain, and shrinking back from death,
In treason to my soul, descend to boar,
Trusting to fate, I neither know nor care.
Once,--at this hour those wounds afresh I feel,
Which, nor prosperity, nor time, can heal;
Those wounds which Fate severely hath decreed,
Mention'd or thought of, must for ever bleed;
Those wounds which humbled all that pride of man,
Which brings such mighty aid to Virtue's plan-Once, awed by Fortune's most oppressive frown,
By legal rapine to the earth bow'd clown,
My credit at last gasp, my state undone,
Trembling to meet the shock I could not shun,
Virtue gave ground, and blank despair prevail'd;
Sinking beneath the storm, my spirits fail'd
Like Peter's faith, till one, a friend indeed-May all distress find such in time of need!-One kind good man, in act, in word, in thought,
By Virtue guided, and by Wisdom taught,
Image of Him whom Christians should adore,
Stretch'd forth his hand, and brought me safe to shore.
Since, by good fortune into notice raised,
And for some little merit largely praised,
Indulged in swerving from prudential rules,
Hated by rogues, and not beloved by fools;
Placed above want, shall abject thirst of wealth,
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So fiercely war 'gainst my soul's dearest health,
That, as a boon, I should base shackles crave,
And, born to freedom, make myself a slave?
That I should in the train of those appear,
Whom Honour cannot love, nor Manhood fear?
That I no longer skulk from street to street,
Afraid lest duns assail, and bailiffs meet;
That I from place to place this carcase bear;
Walk forth at large, and wander free as air;
That I no longer dread the awkward friend.
Whose very obligations must offend;
Nor, all too froward, with impatience burn
At suffering favours which I can't return;
That, from dependence and from pride secure,
I am not placed so high to scorn the poor,
Nor yet so low that I my lord should fear,
Or hesitate to give him sneer for sneer;
That, whilst sage Prudence my pursuits confirms,
I can enjoy the world on equal terms;
That, kind to others, to myself most true,
Feeling no want, I comfort those who do,
And, with the will, have power to aid distress:
These, and what other blessings I possess,
From the indulgence of the public rise,
All private patronage my soul defies.
By candour more inclined to save, than damn,
A generous Public made me what I am.
All that I have, they gave; just Memory bears
The grateful stamp, and what I am is theirs.
_L_. To feign a red-hot zeal for Freedom's cause,
To mouth aloud for liberties and laws,
For public good to bellow all abroad,
Serves well the purposes of private fraud.
Prudence, by public good intends her own;
If you mean otherwise, you stand alone.
What do we mean by country and by court?
What is it to oppose? what to support?
Mere words of course; and what is more absurd
Than to pay homage to an empty word?
Majors and minors differ but in name;
Patriots and ministers are much the same;
The only difference, after all their rout,
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Is, that the one is in, the other out.
Explore the dark recesses of the mind,
In the soul's honest volume read mankind,
And own, in wise and simple, great and small,
The same grand leading principle in all.
Whate'er we talk of wisdom to the wise,
Of goodness to the good, of public ties
Which to our country link, of private bands
Which claim most dear attention at our hands;
For parent and for child, for wife and friend,
Our first great mover, and our last great end
Is one, and, by whatever name we call
The ruling tyrant, Self is all in all.
This, which unwilling Faction shall admit,
Guided in different ways a Bute and Pitt;
Made tyrants break, made kings observe the law;
And gave the world a Stuart and Nassau.
Hath Nature (strange and wild conceit of pride!)
Distinguished thee from all her sons beside?
Doth virtue in thy bosom brighter glow,
Or from a spring more pure doth action flow?
Is not thy soul bound with those very chains
Which shackle us? or is that Self, which reigns
O'er kings and beggars, which in all we see
Most strong and sovereign, only weak in thee?
Fond man, believe it not; experience tells
'Tis not thy virtue, but thy pride rebels.
Think, (and for once lay by thy lawless pen)
Think, and confess thyself like other men;
Think but one hour, and, to thy conscience led
By Reason's hand, bow down and hang thy head:
Think on thy private life, recall thy youth,
View thyself now, and own, with strictest truth,
That Self hath drawn thee from fair Virtue's way
Farther than Folly would have dared to stray;
And that the talents liberal Nature gave,
To make thee free, have made thee more a slave.
Quit then, in prudence quit, that idle train
Of toys, which have so long abused thy brain.
And captive led thy powers; with boundless will
Let Self maintain her state and empire still;
But let her, with more worthy objects caught,
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Strain all the faculties and force of thought
To things of higher daring; let her range
Through better pastures, and learn how to change;
Let her, no longer to weak Faction tied,
Wisely revolt, and join our stronger side.
_C_. Ah! what, my lord, hath private life to do
With things of public nature? Why to view
Would you thus cruelly those scenes unfold
Which, without pain and horror to behold,
Must speak me something more or less than man,
Which friends may pardon, but I never can?
Look back! a thought which borders on despair,
Which human nature must, yet cannot bear.
'Tis not the babbling of a busy world,
Where praise and censure are at random hurl'd,
Which can the meanest of my thoughts control,
Or shake one settled purpose of my soul;
Free and at large might their wild curses roam,
If all, if all, alas! were well at home.
No--'tis the tale which angry Conscience tells,
When she with more than tragic horror swells
Each circumstance of guilt; when, stern but true,
She brings bad actions forth into review;
And like the dread handwriting on the wall,
Bids late Remorse awake at Reason's call;
Arm'd at all points, bids scorpion Vengeance pass,
And to the mind holds up Reflection's glass,-The mind which, starting, heaves the heartfelt groan,
And hates that form she knows to be her own.
Enough of this,--let private sorrows rest,-As to the public, I dare stand the test;
Dare proudly boast, I feel no wish above
The good of England, and my country's love.
Stranger to party-rage, by Reason's voice,
Unerring guide! directed in my choice,
Not all the tyrant powers of earth combined,
No, nor of hell, shall make me change my mind.
What! herd with men my honest soul disdains,
Men who, with servile zeal, are forging chains
For Freedom's neck, and lend a helping hand
To spread destruction o'er my native land?
What! shall I not, e'en to my latest breath,
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In the full face of danger and of death,
Exert that little strength which Nature gave,
And boldly stem, or perish in the wave?
_L_. When I look backward for some fifty years,
And see protesting patriots turn'd to peers;
Hear men, most loose, for decency declaim,
And talk of character, without a name;
See infidels assert the cause of God,
And meek divines wield Persecution's rod;
See men transferred to brutes, and brutes to men;
See Whitehead take a place, Ralph change his pen;
I mock the zeal, and deem the men in sport,
Who rail at ministers, and curse a court.
Thee, haughty as thou art, and proud in rhyme,
Shall some preferment, offer'd at a time
When Virtue sleeps, some sacrifice to Pride,
Or some fair victim, move to change thy side.
Thee shall these eyes behold, to health restored,
Using, as Prudence bids, bold Satire's sword,
Galling thy present friends, and praising those
Whom now thy frenzy holds thy greatest foes.
_C_. May I (can worse disgrace on manhood fall?)
Be born a Whitehead, and baptized a Paul;
May I (though to his service deeply tied
By sacred oaths, and now by will allied),
With false, feign'd zeal an injured God defend,
And use his name for some base private end;
May I (that thought bids double horrors roll
O'er my sick spirits, and unmans my soul)
Ruin the virtue which I held most dear,
And still must hold; may I, through abject fear,
Betray my friend; may to succeeding times,
Engraved on plates of adamant, my crimes
Stand blazing forth, whilst, mark'd with envious blot,
Each little act of virtue is forgot;
Of all those evils which, to stamp men cursed,
Hell keeps in store for vengeance, may the worst
Light on my head; and in my day of woe,
To make the cup of bitterness o'erflow,
May I be scorn'd by every man of worth,
Wander, like Cain, a vagabond on earth;
Bearing about a hell in my own mind,
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Or be to Scotland for my life confined;
If I am one among the many known
Whom Shelburne fled, and Calcraft blush'd to own.
_L_. Do you reflect what men you make your foes?
_C_. I do, and that's the reason I oppose.
Friends I have made, whom Envy must commend,
But not one foe whom I would wish a friend.
What if ten thousand Butes and Hollands bawl?
One Wilkes had made a large amends for all.
'Tis not the title, whether handed down
From age to age, or flowing from the crown
In copious streams, on recent men, who came
From stems unknown, and sires without a name:
Tis not the star which our great Edward gave
To mark the virtuous, and reward the brave,
Blazing without, whilst a base heart within
Is rotten to the core with filth and sin;
'Tis not the tinsel grandeur, taught to wait,
At Custom's call, to mark a fool of state
From fools of lesser note, that soul can awe,
Whose pride is reason, whose defence is law.
_L_. Suppose, (a thing scarce possible in art,
Were it thy cue to play a common part)
Suppose thy writings so well fenced in law,
That Norton cannot find nor make a flaw-Hast thou not heard, that 'mongst our ancient tribes,
By party warp'd, or lull'd asleep by bribes,
Or trembling at the ruffian hand of Force,
Law hath suspended stood, or changed its course?
Art thou assured, that, for destruction ripe,
Thou may'st not smart beneath the self-same gripe?
What sanction hast thou, frantic in thy rhymes,
Thy life, thy freedom to secure?
_G_. The Times.
'Tis not on law, a system great and good,
By wisdom penn'd, and bought by noblest blood,
My faith relies; by wicked men and vain,
Law, once abused, may be abused again.
No; on our great Lawgiver I depend,
Who knows and guides her to her proper end;
135
Whose royalty of nature blazes out
So fierce, 'twere sin to entertain a doubt.
Did tyrant Stuarts now the law dispense,
(Bless'd be the hour and hand which sent them hence!)
For something, or for nothing, for a word
Or thought, I might be doom'd to death, unheard.
Life we might all resign to lawless power,
Nor think it worth the purchase of an hour;
But Envy ne'er shall fix so foul a stain
On the fair annals of a Brunswick's reign.
If, slave to party, to revenge, or pride;
If, by frail human error drawn aside,
I break the law, strict rigour let her wear;
'Tis hers to punish, and 'tis mine to bear;
Nor, by the voice of Justice doom'd to death
Would I ask mercy with my latest breath:
But, anxious only for my country's good,
In which my king's, of course, is understood;
Form'd on a plan with some few patriot friends,
Whilst by just means I aim at noblest ends,
My spirits cannot sink; though from the tomb
Stern Jeffries should be placed in Mansfield's room;
Though he should bring, his base designs to aid,
Some black attorney, for his purpose made,
And shove, whilst Decency and Law retreat,
The modest Norton from his maiden seat;
Though both, in ill confederates, should agree,
In damned league, to torture law and me,
Whilst George is king, I cannot fear endure;
Not to be guilty, is to be secure.
But when, in after-times, (be far removed
That day!) our monarch, glorious and beloved,
Sleeps with his fathers, should imperious Fate,
In vengeance, with fresh Stuarts curse our state;
Should they, o'erleaping every fence of law,
Butcher the brave to keep tame fools in awe;
Should they, by brutal and oppressive force,
Divert sweet Justice from her even course;
Should they, of every other means bereft,
Make my right hand a witness 'gainst my left;
Should they, abroad by inquisitions taught,
Search out my soul, and damn me for a thought;
136
Still would I keep my course, still speak, still write,
Till Death had plunged me in the shades of night.
Thou God of truth, thou great, all-searching eye,
To whom our thoughts, our spirits, open lie!
Grant me thy strength, and in that needful hour,
(Should it e'er come) when Law submits to Power,
With firm resolve my steady bosom steel,
Bravely to suffer, though I deeply feel.
Let me, as hitherto, still draw my breath,
In love with life, but not in fear of death;
And if Oppression brings me to the grave,
And marks me dead, she ne'er shall mark a slave.
Let no unworthy marks of grief be heard,
No wild laments, not one unseemly word;
Let sober triumphs wait upon my bier;
I won't forgive that friend who drops one tear.
Whether he's ravish'd in life's early morn,
Or in old age drops like an ear of corn,
Full ripe he falls, on Nature's noblest plan,
Who lives to Reason, and who dies a Man.
~ Charles Churchill,
675:The Kalevala - Rune Xii
KYLLIKKI'S BROKEN VOW.
Lemminkainen, artful husband,
Reckless hero, Kaukomieli,
Constantly beside his young wife.,
Passed his life in sweet contentment,
And the years rolled swiftly onward;
Ahti thought not of the battles,
Nor Kyllikki of the dances.
Once upon a time it happened
That the hero, Lemminkainen,
Went upon the lake a-fishing,
Was not home at early evening,
As the cruel night descended;
To the village went Kyllikki,
To the dance of merry maidens.
Who will tell the evil story,
Who will bear the information
To the husband, Lemminkainen?
Ahti's sister tells the story,
And the sister's name, Ainikki.
Soon she spreads the cruel tidings,
Straightway gives the information,
Of Kyllikki's perjured honor,
These the words Ainikki utters:
'Ahti, my beloved brother,
To the village went Kyllikki,
To the hall of many strangers,
To the plays and village dances,
With the young men and the maidens,
With the maids of braided tresses,
To the halls of joy and pleasure.'
Lemminkainen, much dejected,
Broken-hearted, flushed with anger,
Spake these words in measured accents:
'Mother dear, my gray-haired mother,
Wilt thou straightway wash my linen
In the blood of poison-serpents,
139
In the black blood of the adder?
I must hasten to the combat,
To the camp-fires of the Northland,
To the battle-fields of Lapland;
To the village went Kyllikki,
To the play of merry maidens,
To the games and village dances,
With the maids of braided tresses.'
Straightway speaks the wife, Kyllikki:
'My beloved husband, Ahti,
Do not go to war, I pray thee.
In the evening I lay sleeping,
Slumbering I saw in dream-land
Fire upshooting from the chimney,
Flames arising, mounting skyward,
From the windows of this dwelling,
From the summits of these rafters,
Piercing through our upper chambers,
Roaring like the fall of waters,
Leaping from the floor and ceiling,
Darting from the halls and doorways.'
But the doubting Lemminkainen
Makes this answer to Kyllikki:
'I discredit dreams or women,
Have no faith in vows of maidens!
Faithful mother of my being,
Hither bring my mail of copper;
Strong desire is stirring in me
For the cup of deadly combat,
For the mead of martial conquest.'
This the pleading mother's answer:
'Lemminkainen, son beloved,
Do not go to war I pray thee;
We have foaming beer abundant,
In our vessels beer of barley,
Held in casks by oaken spigots;
Drink this beer of peace and pleasure,
Let us drink of it together.'
Spake the hero, Lemminkainen:
'I shall taste no more the viands,
In the home of false Kyllikki;
Rather would I drink the water
140
From the painted tips of birch-oars;
Sweeter far to me the water,
Than the beverage of dishonor,
At my mother's home and fireside!
'Hither bring my martial doublet,
Bring me now the sword of battle,
Bring my father's sword of honor;
I must go to upper Northland,
To the battle-fields of Lapland,
There to win me gold and silver.'
This the anxious mother's answer:
'My beloved Kaukomieli,
We have gold in great abundance,
Gold and silver in the store-room;
Recently upon the uplands,
In the early hours of morning,
Toiled the workmen in the corn-fields,
Plowed the meadows filled with serpents,
When the plowshare raised the cover
From a chest of gold and silver,
Countless was the gold uncovered,
Hid beneath the grassy meadow;
This the treasure I have brought thee,
Take the countless gold in welcome.'
Spake the hero, Lemminkainen:
'Do not wish thy household silver,
From the wars I'll earn my silver;
Gold and silver from the combat
Are to me of greater value
Than the wealth thou hast discovered.
Bring me now my heavy armor,
Bring me too my spear and broadsword;
To the Northland I must hasten,
To the bloody wars of Lapland,
Thither does my pride impel me,
Thitherward my heart is turning.
'I have heard a tale of Lapland,
Some believe the wondrous story,
That a maid in Pimentola
Lives that does not care for suitors,
Does not care for bearded heroes.'
This the aged mother's answer:
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'Warlike Athi, son beloved,
In thy home thou hast Kyllikki,
Fairest wife of all the islands;
Strange to see two wives abiding
In the home of but one husband.'
Spake the hero, Lemminkainen:
'To the village runs Kyllikki;
Let her run to village dances,
Let her sleep in other dwellings,
With the village youth find pleasure,
With the maids of braided tresses.'
Seeks the mother to detain him,
Thus the anxious mother answers:
'Do not go, my son beloved,
Ignorant of Pohya-witchcraft,
To the distant homes of Northland
Till thou hast the art of magic,
Till thou hast some little wisdom
Do not go to fields of battle,
To the fires of Northland's children,
To the slaughter-fields of Lapland,
Till of magic thou art master.
There the Lapland maids will charm thee,
Turyalanders will bewitch thee,
Sing thy visage into charcoal,
Head and shoulders to the furnace,
Into ashes sing thy fore-arm,
Into fire direct thy footsteps.'
Spake the warlike Lemminkainen:
Wizards often have bewitched me,
And the fascinating serpents;
Lapland wizards, three in number,
On an eve in time of summer,
Sitting on a rock at twilight,
Not a garment to protect them,
Once bewitched me with their magic;
This much they have taken from me,
This the sum of all my losses:
What the hatchet gains from flint-stone,
What the auger bores from granite,
What the heel chips from the iceberg,
And what death purloins from tomb-stones.
142
'Horribly the wizards threatened,
Tried to sink me with their magic,
In the water of the marshes,
In the mud and treacherous quicksand,
To my chin in mire and water;
But I too was born a hero,
Born a hero and magician,
Was not troubled by their magic.
'Straightway I began my singing,
Sang the archers with their arrows,
Sang the spearmen with their weapons,
Sang the swordsmen with their poniards,
Sang the singers with their singing,
The enchanters with their magic,
To the rapids of the rivers,
To the highest fall of waters,
To the all-devouring whirlpool,
To the deepest depths of ocean,
Where the wizards still are sleeping,
Sleeping till the grass shoots upward
Through the beards and wrinkled faces,
Through the locks of the enchanters,
As they sleep beneath the billows.'
Still entreats the anxious mother,
Still beseeches Lemminkainen,
Trying to restrain the hero,
While Kyllikki begs forgiveness;
This the language of the mother:
'Do not go, my son beloved,
To the villages of Northland,
Nor to Lapland's frigid borders;
Dire misfortune will befall thee,
Star of evil settle o'er thee,
Lemminkainen's end, destruction.
'Couldst thou speak in tongues a hundred,
I could not believe thee able,
Through the magic of thy singing,
To enchant the sons of Lapland
To the bottom of the ocean,
Dost not know the Tury-language,
Canst but speak the tongue of Suomi,
Canst not win by witless magic.'
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Lemminkainen, reckless hero,
Also known as Kaukomieli,
Stood beside his mother, combing
Out his sable locks and musing,
Brushing down his beard, debating,
Steadfast still in his decision,
Quickly hurls his brush in anger,
Hurls it to the wall opposing,
Gives his mother final answer,
These the words that Ahti uses:
'Dire misfortune will befall me,
Some sad fate will overtake me,
Evil come to Lemminkainen,
When the blood flows from that hair-brush,
When blood oozes from those bristles.'
Thus the warlike Lemminkainen
Goes to never-pleasant Lapland,
Heeding not his mother's warning,
Heeding not her prohibition.
Thus the hero, Kaukomieli,
Quick equips himself for warfare,
On his head a copper helmet,
On his shoulders caps of copper,
On his body iron armor,
Steel, the belt around his body;
As he girds himself for battle,
Ahti thus soliloquizing:
'Strong the hero in his armor,
Strong indeed in copper helmet,
Powerful in mail of iron,
Stronger far than any hero
On the dismal shores of Lapland,
Need not fear their wise enchanters,
Need not fear their strongest foemen,
Need not fear a war with wizards.'
Grasped he then the sword of battle,
Firmly grasped the heavy broadsword
That Tuoni had been grinding,
That the gods had brightly burnished,
Thrust it in the leathern scabbard,
Tied the scabbard to his armor.
How do heroes guard from danger,
144
Where protect themselves from evil?
Heroes guard their homes and firesides,
Guard their doors, and roofs, and windows,
Guard the posts that bold the torch-lights,
Guard the highways to the court-yard,
Guard the ends of all the gate-ways.
Heroes guard themselves from women,
Carefully from merry maidens;
If in this their strength be wanting,
Easy fall the heroes, victims
To the snares of the enchanters.
Furthermore are heroes watchful
Of the tribes of warlike giants,
Where the highway doubly branches,
On the borders of the blue-rock,
On the marshes filled with evil,
Near the mighty fall of waters,
Near the circling of the whirlpool,
Near the fiery springs and rapids.
Spake the stout-heart, Lemminkainen:
'Rise ye heroes of the broadsword,
Ye, the earth's eternal heroes,
From the deeps, ye sickle-bearers,
From the brooks, ye crossbow-shooters,
Come, thou forest, with thine archers,
Come, ye thickets, with your armies,
Mountain spirits, with your powers,
Come, fell Hisi, with thy horrors,
Water-mother, with thy dangers,
Come, Wellamo, with thy mermaids,
Come, ye maidens from the valleys,
Come, ye nymphs from winding rivers,
Be protection to this hero,
Be his day-and-night companions,
Body-guard to Lemminkainen,
Thus to blunt the spears of wizards,
Thus to dull their pointed arrows,
That the spears of the enchanters,
That the arrows of the archers,
That the weapons of the foemen,
May not harm this bearded hero.
'Should this force be insufficient,
145
I can call on other powers,
I can call the gods above me,
Call the great god of the heavens,
Him who gives the clouds their courses,
Him who rules through boundless ether,
Who directs the march of storm-winds.
'Ukko, thou O God above me,
Thou the father of creation,
Thou that speakest through the thunder,
Thou whose weapon is the lightning,
Thou whose voice is borne by ether,
Grant me now thy mighty fire-sword,
Give me here thy burning arrows,
Lightning arrows for my quiver,
Thus protect me from all danger,
Guard me from the wiles of witches,
Guide my feet from every evil,
Help me conquer the enchanters,
Help me drive them from the Northland;
Those that stand in front of battle,
Those that fill the ranks behind me,
Those around me, those above me,
Those beneath me, help me banish,.
With their knives, and swords, and cross-bows,
With their spears of keenest temper,
With their tongues of evil magic;
Help me drive these Lapland wizards
To the deepest depths of ocean,
There to wrestle with Wellamo.'
Then the reckless Lemminkainen
Whistled loudly for his stallion,
Called the racer from the hurdles,
Called his brown steed from the pasture,
Threw the harness on the courser,
Hitched the fleet-foot to the snow-sledge,
Leaped upon the highest cross-bench,
Cracked his whip above the racer,
And the steed flies onward swiftly,
Bounds the sleigh upon its journey,
And the golden plain re-echoes;
Travels one day, then a second,
Travels all the next day northward,
146
Till the third day evening brings him
To a sorry Northland village,
On the dismal shores of Lapland.
Here the hero, Lemminkainen,
Drove along the lowest highway,
Through the streets along the border,
To a court-yard in the hamlet,
Asked one standing in the doorway:
'Is there one within this dwelling,
That can loose my stallion's breastplate,
That can lift his heavy collar,
That these shafts can rightly lower?'
On the floor a babe was playing,
And the young child gave this answer:
'There is no one in this dwelling
That can loose thy stallion's breastplate,
That can lift his heavy collar,
That the shafts can rightly lower.'
Lemminkainen, not discouraged,
Whips his racer to a gallop,
Rushes forward through the village,
On the middle of the highways,
To the court-yard in the centre,
Asks one standing in the threshold,
Leaning on the penthouse door-posts:
'Is there any one here dwelling
That can slip my stallion's bridle,
That can loose his leathern breast-straps,
That can tend my royal racer?'
From the fire-place spake a wizard,
From her bench the witch made answer:
'Thou canst find one in this dwelling,
That can slip thy courser's bridle,
That can loose his heavy breastplate,
That can tend thy royal racer.
There are here a thousand heroes
That can make thee hasten homeward,
That can give thee fleet-foot stallions,
That can chase thee to thy country,
Reckless rascal and magician,
To thy home and fellow minstrels,
To the uplands of thy father,
147
To the cabins of thy mother,
To the work-bench of thy brother,
To the dairy or thy sister,
Ere the evening star has risen,
Ere the sun retires to slumber.'
Lemminkainen, little fearing,
Gives this answer to the wizard:
'I should slay thee for thy pertness,
That thy clatter might be silenced.'
Then he whipped his fiery charger,
And the steed flew onward swiftly,
On the upper of the highways,
To the court-yard on the summit.
When the reckless Lemminkainen
Had approached the upper court-yard,
Uttered he the words that follow:
'O thou Hisi, stuff this watch-dog,
Lempo, stuff his throat and nostrils,
Close the mouth of this wild barker,
Bridle well the vicious canine,
That the watcher may be silent
While the hero passes by him.'
Then he stepped within the court-room,
With his whip he struck the flooring,
From the floor arose a vapor,
In the fog appeared a pigmy,
Who unhitched the royal racer,
From his back removed the harness,
Gave the weary steed attention.
Then the hero, Lemminkainen,
Carefully advanced and listened.
No one saw the strange magician,
No one heard his cautious footsteps;
Heard he songs within the dwelling,
Through the moss-stuffed chinks heard voices.
Through the walls he beard them singing,
Through the doors the peals of laughter.
Then he spied within the court-rooms,
Lurking slyly in the hall-ways,
Found the court-rooms filled with singers,
By the walls were players seated,
Near the doors the wise men hovered,
148
Skilful ones upon the benches,
Near the fires the wicked wizards;
All were singing songs of Lapland,
Singing songs of evil Hisi.
Now the minstrel, Lemminkainen,
Changes both his form and stature,
Passes through the inner door-ways,
Enters he the spacious court-hall,
And these words the hero utters:
'Fine the singing quickly ending,
Good the song that quickly ceases;
Better far to keep thy wisdom
Than to sing it on the house-tops.'
Comes the hostess of Pohyola,
Fleetly rushing through the door-way,
To the centre of the court-room,
And addresses thus the stranger:
Formerly a dog lay watching,
Was a cur of iron-color,
Fond of flesh, a bone-devourer,
Loved to lick the blood of strangers.
Who then art thou of the heroes,
Who of all the host of heroes,
That thou art within my court-rooms,
That thou comest to my dwelling,
Was not seen without my portals,
Was not scented by my watch-dogs?
Spake the reckless Lemminkainen:
'Do not think that I come hither
Having neither wit nor wisdom,
Having neither art nor power,
Wanting in ancestral knowledge,
Lacking prudence of the fathers,
That thy watch-dogs may devour me.
'My devoted mother washed me,
When a frail and tender baby,
Three times in the nights of summer,
Nine times in the nights of autumn,
That upon my journeys northward
I might sing the ancient wisdom,
Thus protect myself from danger;
When at home I sing as wisely
149
As the minstrels of thy hamlet.'
Then the singer, Lemminkainen,
Ancient hero, Kaukomieli,
Quick began his incantations,
Straightway sang the songs of witchcraft,
From his fur-robe darts the lightning,
Flames outshooting from his eye-balls,
From the magic of his singing
From his wonderful enchantment.
Sang the very best of singers
To the very worst of minstrels,
Filled their mouths with dust and ashes,
Piled the rocks upon their shoulders,
Stilled the best of Lapland witches,
Stilled the sorcerers and wizards.
Then he banished all their heroes,
Banished all their proudest minstrels,
This one hither, that one thither,
To the lowlands poor in verdure,
To the unproductive uplands,
To the oceans wanting whiting,
To the waterfalls of Rutya,
To the whirlpool hot and flaming,
To the waters decked with sea-foam,
Into fires and boiling waters,
Into everlasting torment.
Then the hero, Lemminkainen,
Sang the foemen with their broadswords?
Sang the heroes with their weapons,
Sang the eldest, sang the youngest,
Sang the middle-aged, enchanted;
Only one he left his senses,
He a poor, defenseless shepherd,
Old and sightless, halt and wretched,
And the old man's name was Nasshut.
Spake the miserable shepherd:
'Thou hast old and young enchanted,
Thou hast banished all our heroes,
Why hast spared this wretched shepherd?'
This is Lemminkainen's answer:
'Therefore have I not bewitched thee:
Thou art old, and blind, and wretched
150
Feeble-minded thou, and harmless,
Loathsome now without my magic.
Thou didst, in thy better life-time,
When a shepherd filled with malice,
Ruin all thy mother's berries,
Make thy sister, too unworthy,
Ruin all thy brother's cattle,
Drive to death thy father's stallions,
Through the marshes, o'er the meadows,
Through the lowlands, o'er the mountains,
Heeding not thy mother's counsel.'
Thereupon the wretched Nasshut,
Angry grew and swore for vengeance,
Straightway limping through the door-way,
Hobbled on beyond the court-yard,
O'er the meadow-lands and pastures,
To the river of the death-land,
To the holy stream and whirlpool,
To the kingdom of Tuoni,
To the islands of Manala;
Waited there for Kaukomieli,
Listened long for Lemminkainen,
Thinking he must pass this river
On his journey to his country,
On. the highway to the islands,
From the upper shores of Pohya,
From the dreary Sariola.
~ Elias Lönnrot,
676:The Apology
ADDRESSED TO THE CRITICAL REVIEWERS.
Tristitiam et Metus.--HORACE.
Laughs not the heart when giants, big with pride,
Assume the pompous port, the martial stride;
O'er arm Herculean heave the enormous shield,
Vast as a weaver's beam the javelin wield;
With the loud voice of thundering Jove defy,
And dare to single combat--what?--A fly!
And laugh we less when giant names, which shine
Establish'd, as it were, by right divine;
Critics, whom every captive art adores,
To whom glad Science pours forth all her stores;
Who high in letter'd reputation sit,
And hold, Astraea-like, the scales of wit,
With partial rage rush forth--oh! shame to tell!-To crush a bard just bursting from the shell?
Great are his perils in this stormy time
Who rashly ventures on a sea of rhyme:
Around vast surges roll, winds envious blow,
And jealous rocks and quicksands lurk below:
Greatly his foes he dreads, but more his friends;
He hurts me most who lavishly commends.
Look through the world--in every other trade
The same employment's cause of kindness made,
At least appearance of good will creates,
And every fool puffs off the fool he hates:
Cobblers with cobblers smoke away the night,
And in the common cause e'en players unite;
Authors alone, with more than savage rage,
Unnatural war with brother authors wage.
The pride of Nature would as soon admit
Competitors in empire as in wit;
Onward they rush, at Fame's imperious call,
And, less than greatest, would not be at all.
Smit with the love of honour,--or the pence,-O'errun with wit, and destitute of sense,
Should any novice in the rhyming trade
87
With lawless pen the realms of verse invade,
Forth from the court, where sceptred sages sit,
Abused with praise, and flatter'd into wit,
Where in lethargic majesty they reign,
And what they won by dulness, still maintain,
Legions of factious authors throng at once,
Fool beckons fool, and dunce awakens dunce.
To 'Hamilton's the ready lies repair-Ne'er was lie made which was not welcome there-Thence, on maturer judgment's anvil wrought,
The polish'd falsehood's into public brought.
Quick-circulating slanders mirth afford;
And reputation bleeds in every word.
A critic was of old a glorious name,
Whose sanction handed merit up to fame;
Beauties as well as faults he brought to view;
His judgment great, and great his candour too;
No servile rules drew sickly taste aside;
Secure he walk'd, for Nature was his guide.
But now--oh! strange reverse!--our critics bawl
In praise of candour with a heart of gall;
Conscious of guilt, and fearful of the light,
They lurk enshrouded in the vale of night;
Safe from detection, seize the unwary prey,
And stab, like bravoes, all who come that way.
When first my Muse, perhaps more bold than wise,
Bade the rude trifle into light arise,
Little she thought such tempests would ensue;
Less, that those tempests would be raised by you.
The thunder's fury rends the towering oak,
Rosciads, like shrubs, might 'scape the fatal stroke.
Vain thought! a critic's fury knows no bound;
Drawcansir-like, he deals destruction round;
Nor can we hope he will a stranger spare,
Who gives no quarter to his friend Voltaire.
Unhappy Genius! placed by partial Fate
With a free spirit in a slavish state;
Where the reluctant Muse, oppress'd by kings,
Or droops in silence, or in fetters sings!
In vain thy dauntless fortitude hath borne
The bigot's furious zeal, and tyrant's scorn.
Why didst thou safe from home-bred dangers steer,
88
Reserved to perish more ignobly here?
Thus, when, the Julian tyrant's pride to swell,
Rome with her Pompey at Pharsalia fell,
The vanquish'd chief escaped from Caesar's hand,
To die by ruffians in a foreign land.
How could these self-elected monarchs raise
So large an empire on so small a base?
In what retreat, inglorious and unknown,
Did Genius sleep when Dulness seized the throne?
Whence, absolute now grown, and free from awe,
She to the subject world dispenses law.
Without her licence not a letter stirs,
And all the captive criss-cross-row is hers.
The Stagyrite, who rules from Nature drew,
Opinions gave, but gave his reasons too.
Our great Dictators take a shorter way-Who shall dispute what the Reviewers say?
Their word's sufficient; and to ask a reason,
In such a state as theirs, is downright treason.
True judgment now with them alone can dwell;
Like Church of Rome, they're grown infallible.
Dull superstitious readers they deceive,
Who pin their easy faith on critic's sleeve,
And knowing nothing, everything believe!
But why repine we that these puny elves
Shoot into giants?--we may thank ourselves:
Fools that we are, like Israel's fools of yore,
The calf ourselves have fashion'd we adore.
But let true Reason once resume her reign,
This god shall dwindle to a calf again.
Founded on arts which shun the face of day,
By the same arts they still maintain their sway.
Wrapp'd in mysterious secrecy they rise,
And, as they are unknown, are safe and wise.
At whomsoever aim'd, howe'er severe,
The envenom'd slander flies, no names appear:
Prudence forbids that step;--then all might know,
And on more equal terms engage the foe.
But now, what Quixote of the age would care
To wage a war with dirt, and fight with air?
By interest join'd, the expert confederates stand,
And play the game into each other's hand:
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The vile abuse, in turn by all denied,
Is bandied up and down, from side to side:
It flies--hey!--presto!--like a juggler's ball,
Till it belongs to nobody at all.
All men and things they know, themselves unknown,
And publish every name--except their own.
Nor think this strange,--secure from vulgar eyes,
The nameless author passes in disguise;
But veteran critics are not so deceived,
If veteran critics are to be believed.
Once seen, they know an author evermore,
Nay, swear to hands they never saw before.
Thus in 'The Rosciad,' beyond chance or doubt,
They by the writing found the writers out:
That's Lloyd's--his manner there you plainly trace,
And all the Actor stares you in the face.
By Colman that was written--on my life,
The strongest symptoms of the 'Jealous Wife.'
That little disingenuous piece of spite,
Churchill--a wretch unknown!--perhaps might write.
How doth it make judicious readers smile,
When authors are detected by their style;
Though every one who knows this author, knows
He shifts his style much oftener than his clothes!
Whence could arise this mighty critic spleen,
The Muse a trifler, and her theme so mean?
What had I done, that angry Heaven should send
The bitterest foe where most I wish'd a friend?
Oft hath my tongue been wanton at thy name,
And hail'd the honours of thy matchless fame.
For me let hoary Fielding bite the ground,
So nobler Pickle stands superbly bound;
From Livy's temples tear the historic crown,
Which with more justice blooms upon thine own.
Compared with thee, be all life-writers dumb,
But he who wrote the Life of Tommy Thumb.
Who ever read 'The Regicide,' but swore
The author wrote as man ne'er wrote before?
Others for plots and under-plots may call,
Here's the right method--have no plot at all.
Who can so often in his cause engage
The tiny pathos of the Grecian stage,
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Whilst horrors rise, and tears spontaneous flow
At tragic Ha! and no less tragic Oh!
To praise his nervous weakness all agree;
And then for sweetness, who so sweet as he!
Too big for utterance when sorrows swell,
The too big sorrows flowing tears must tell;
But when those flowing tears shall cease to flow,
Why--then the voice must speak again, you know.
Rude and unskilful in the poet's trade,
I kept no Naiads by me ready made;
Ne'er did I colours high in air advance,
Torn from the bleeding fopperies of France;
No flimsy linsey-woolsey scenes I wrote,
With patches here and there, like Joseph's coat.
Me humbler themes befit: secure, for me,
Let play-wrights smuggle nonsense duty free;
Secure, for me, ye lambs, ye lambkins! bound,
And frisk and frolic o'er the fairy ground.
Secure, for me, thou pretty little fawn!
Lick Sylvia's hand, and crop the flowery lawn;
Uncensured let the gentle breezes rove
Through the green umbrage of the enchanted grove:
Secure, for me, let foppish Nature smile,
And play the coxcomb in the 'Desert Isle.'
The stage I chose--a subject fair and free-'Tis yours--'tis mine--'tis public property.
All common exhibitions open lie,
For praise or censure, to the common eye.
Hence are a thousand hackney writers fed;
Hence Monthly Critics earn their daily bread.
This is a general tax which all must pay,
From those who scribble, down to those who play.
Actors, a venal crew, receive support
From public bounty for the public sport.
To clap or hiss all have an equal claim,
The cobbler's and his lordship's right's the same.
All join for their subsistence; all expect
Free leave to praise their worth, their faults correct.
When active Pickle Smithfield stage ascends,
The three days' wonder of his laughing friends,
Each, or as judgment or as fancy guides,
The lively witling praises or derides.
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And where's the mighty difference, tell me where,
Betwixt a Merry Andrew and a player?
The strolling tribe--a despicable race!-Like wandering Arabs, shift from place to place.
Vagrants by law, to justice open laid,
They tremble, of the beadle's lash afraid,
And, fawning, cringe for wretched means of life
To Madam Mayoress, or his Worship's wife.
The mighty monarch, in theatric sack,
Carries his whole regalia at his back;
His royal consort heads the female band,
And leads the heir apparent in her hand;
The pannier'd ass creeps on with conscious pride,
Bearing a future prince on either side.
No choice musicians in this troop are found,
To varnish nonsense with the charms of sound;
No swords, no daggers, not one poison'd bowl;
No lightning flashes here, no thunders roll;
No guards to swell the monarch's train are shown;
The monarch here must be a host alone:
No solemn pomp, no slow processions here;
No Ammon's entry, and no Juliet's bier.
By need compell'd to prostitute his art,
The varied actor flies from part to part;
And--strange disgrace to all theatric pride!-His character is shifted with his side.
Question and answer he by turns must be,
Like that small wit in modern tragedy,
Who, to patch up his fame--or fill his purse-Still pilfers wretched plans, and makes them worse;
Like gypsies, lest the stolen brat be known,
Defacing first, then claiming for his own.
In shabby state they strut, and tatter'd robe,
The scene a blanket, and a barn the globe:
No high conceits their moderate wishes raise,
Content with humble profit, humble praise.
Let dowdies simper, and let bumpkins stare,
The strolling pageant hero treads in air:
Pleased, for his hour he to mankind gives law,
And snores the next out on a truss of straw.
But if kind Fortune, who sometimes, we know,
Can take a hero from a puppet-show,
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In mood propitious should her favourite call,
On royal stage in royal pomp to bawl,
Forgetful of himself, he rears the head,
And scorns the dunghill where he first was bred;
Conversing now with well dress'd kings and queens,
With gods and goddesses behind the scenes,
He sweats beneath the terror-nodding plume,
Taught by mock honours real pride to assume.
On this great stage, the world, no monarch e'er
Was half so haughty as a monarch player.
Doth it more move our anger or our mirth
To see these things, the lowest sons of earth,
Presume, with self-sufficient knowledge graced,
To rule in letters, and preside in taste?
The town's decisions they no more admit,
Themselves alone the arbiters of wit;
And scorn the jurisdiction of that court
To which they owe their being and support.
Actors, like monks of old, now sacred grown,
Must be attack'd by no fools but their own.
Let the vain tyrant sit amidst his guards,
His puny green-room wits and venal bards,
Who meanly tremble at the puppet's frown,
And for a playhouse-freedom lose their own;
In spite of new-made laws, and new-made kings,
The free-born Muse with liberal spirit sings.
Bow down, ye slaves! before these idols fall;
Let Genius stoop to them who've none at all:
Ne'er will I flatter, cringe, or bend the knee
To those who, slaves to all, are slaves to me.
Actors, as actors, are a lawful game,
The poet's right, and who shall bar his claim?
And if, o'erweening of their little skill,
When they have left the stage, they're actors still;
If to the subject world they still give laws,
With paper crowns, and sceptres made of straws;
If they in cellar or in garret roar,
And, kings one night, are kings for evermore;
Shall not bold Truth, e'en there, pursue her theme,
And wake the coxcomb from his golden dream?
Or if, well worthy of a better fate,
They rise superior to their present state;
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If, with each social virtue graced, they blend
The gay companion and the faithful friend;
If they, like Pritchard, join in private life
The tender parent and the virtuous wife;
Shall not our verse their praise with pleasure speak,
Though Mimics bark, and Envy split her cheek?
No honest worth's beneath the Muse's praise;
No greatness can above her censure raise;
Station and wealth to her are trifling things;
She stoops to actors, and she soars to kings.
Is there a man, in vice and folly bred,
To sense of honour as to virtue dead,
Whom ties, nor human, nor divine can bind,
Alien from God, and foe to all mankind;
Who spares no character; whose every word,
Bitter as gall, and sharper than the sword,
Cuts to the quick; whose thoughts with rancour swell;
Whose tongue, on earth, performs the work of hell?
If there be such a monster, the Reviews
Shall find him holding forth against abuse:
Attack profession!--'tis a deadly breach!
The Christian laws another lesson teach:-Unto the end shall Charity endure,
And Candour hide those faults it cannot cure.
Thus Candour's maxims flow from Rancour's throat,
As devils, to serve their purpose, Scripture quote.
The Muse's office was by Heaven design'd
To please, improve, instruct, reform mankind;
To make dejected Virtue nobly rise
Above the towering pitch of splendid Vice;
To make pale Vice, abash'd, her head hang down,
And, trembling, crouch at Virtue's awful frown.
Now arm'd with wrath, she bids eternal shame,
With strictest justice, brand the villain's name;
Now in the milder garb of ridicule
She sports, and pleases while she wounds the fool.
Her shape is often varied; but her aim,
To prop the cause of Virtue, still the same.
In praise of Mercy let the guilty bawl;
When Vice and Folly for correction call,
Silence the mark of weakness justly bears,
And is partaker of the crimes it spares.
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But if the Muse, too cruel in her mirth,
With harsh reflections wounds the man of worth;
If wantonly she deviates from her plan,
And quits the actor to expose the man;
Ashamed, she marks that passage with a blot,
And hates the line where candour was forgot.
But what is candour, what is humour's vein,
Though judgment join to consecrate the strain,
If curious numbers will not aid afford,
Nor choicest music play in every word?
Verses must run, to charm a modern ear,
From all harsh, rugged interruptions clear.
Soft let them breathe, as Zephyr's balmy breeze,
Smooth let their current flow, as summer seas;
Perfect then only deem'd when they dispense
A happy tuneful vacancy of sense.
Italian fathers thus, with barbarous rage,
Fit helpless infants for the squeaking stage;
Deaf to the calls of pity, Nature wound,
And mangle vigour for the sake of sound.
Henceforth farewell, then, feverish thirst of fame;
Farewell the longings for a poet's name;
Perish my Muse--a wish 'bove all severe
To him who ever held the Muses dear-If e'er her labours weaken to refine
The generous roughness of a nervous line.
Others affect the stiff and swelling phrase;
Their Muse must walk in stilts, and strut in stays;
The sense they murder, and the words transpose,
Lest poetry approach too near to prose.
See tortured Reason how they pare and trim,
And, like Procrustes, stretch, or lop the limb.
Waller! whose praise succeeding bards rehearse,
Parent of harmony in English verse,
Whose tuneful Muse in sweetest accents flows,
In couplets first taught straggling sense to close.
In polish'd numbers and majestic sound,
Where shall thy rival, Pope! be ever found?
But whilst each line with equal beauty flows.
E'en excellence, unvaried, tedious grows.
Nature, through all her works, in great degree,
Borrows a blessing from variety.
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Music itself her needful aid requires
To rouse the soul, and wake our dying fires.
Still in one key, the nightingale would tease;
Still in one key, not Brent would always please.
Here let me bend, great Dryden! at thy shrine,
Thou dearest name to all the Tuneful Nine!
What if some dull lines in cold order creep,
And with his theme the poet seems to sleep?
Still, when his subject rises proud to view,
With equal strength the poet rises too:
With strong invention, noblest vigour fraught,
Thought still springs up and rises out of thought;
Numbers ennobling numbers in their course,
In varied sweetness flow, in varied force;
The powers of genius and of judgment join,
And the whole Art of Poetry is thine.
But what are numbers, what are bards to me,
Forbid to tread the paths of poesy?
A sacred Muse should consecrate her pen-Priests must not hear nor see like other men-Far higher themes should her ambition claim:
Behold where Sternhold points the way to fame!
Whilst with mistaken zeal dull bigots burn,
Let Reason for a moment take her turn.
When coffee-sages hold discourse with kings,
And blindly walk in paper leading-strings,
What if a man delight to pass his time
In spinning reason into harmless rhyme,
Or sometimes boldly venture to the play?
Say, where's the crime, great man of prudence, say?
No two on earth in all things can agree;
All have some darling singularity:
Women and men, as well as girls and boys,
In gew-gaws take delight, and sigh for toys.
Your sceptres and your crowns, and such like things,
Are but a better kind of toys for kings.
In things indifferent Reason bids us choose,
Whether the whim's a monkey or a Muse.
What the grave triflers on this busy scene,
When they make use of this word Reason, mean,
I know not; but according to my plan,
'Tis Lord Chief-Justice in the court of man;
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Equally form'd to rule in age or youth,
The friend of virtue and the guide to truth;
To her I bow, whose sacred power I feel;
To her decision make my last appeal;
Condemn'd by her, applauding worlds in vain
Should tempt me to take up the pen again;
By her absolved, my course I'll still pursue:
If Reason's for me, God is for me too.
~ Charles Churchill,
677:Epistle To Dr. Arbuthnot
Shut, shut the door, good John! fatigu'd, I said,
Tie up the knocker, say I'm sick, I'm dead.
The dog-star rages! nay 'tis past a doubt,
All Bedlam, or Parnassus, is let out:
Fire in each eye, and papers in each hand,
They rave, recite, and madden round the land.
What walls can guard me, or what shades can hide?
They pierce my thickets, through my grot they glide;
By land, by water, they renew the charge;
They stop the chariot, and they board the barge.
No place is sacred, not the church is free;
Ev'n Sunday shines no Sabbath-day to me:
Then from the Mint walks forth the man of rhyme,
Happy! to catch me just at dinner-time.
Is there a parson, much bemus'd in beer,
A maudlin poetess, a rhyming peer,
A clerk, foredoom'd his father's soul to cross,
Who pens a stanza, when he should engross?
Is there, who, lock'd from ink and paper, scrawls
With desp'rate charcoal round his darken'd walls?
All fly to Twit'nam, and in humble strain
Apply to me, to keep them mad or vain.
Arthur, whose giddy son neglects the laws,
Imputes to me and my damn'd works the cause:
Poor Cornus sees his frantic wife elope,
And curses wit, and poetry, and Pope.
Friend to my life! (which did not you prolong,
The world had wanted many an idle song)
What drop or nostrum can this plague remove?
Or which must end me, a fool's wrath or love?
A dire dilemma! either way I'm sped,
If foes, they write, if friends, they read me dead.
Seiz'd and tied down to judge, how wretched I!
Who can't be silent, and who will not lie;
To laugh, were want of goodness and of grace,
And to be grave, exceeds all pow'r of face.
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I sit with sad civility, I read
With honest anguish, and an aching head;
And drop at last, but in unwilling ears,
This saving counsel, 'Keep your piece nine years.'
'Nine years! ' cries he, who high in Drury-lane
Lull'd by soft zephyrs through the broken pane,
Rhymes ere he wakes, and prints before Term ends,
Oblig'd by hunger, and request of friends:
'The piece, you think, is incorrect: why, take it,
I'm all submission, what you'd have it, make it.'
Three things another's modest wishes bound,
My friendship, and a prologue, and ten pound.
Pitholeon sends to me: 'You know his Grace,
I want a patron; ask him for a place.'
Pitholeon libell'd me- 'but here's a letter
Informs you, sir, 'twas when he knew no better.
Dare you refuse him? Curll invites to dine,
He'll write a Journal, or he'll turn Divine.'
Bless me! a packet- ''Tis a stranger sues,
A virgin tragedy, an orphan muse.'
If I dislike it, 'Furies, death and rage! '
If I approve, 'Commend it to the stage.'
There (thank my stars) my whole commission ends,
The play'rs and I are, luckily, no friends.
Fir'd that the house reject him, ''Sdeath I'll print it,
And shame the fools- your int'rest, sir, with Lintot! '
'Lintot, dull rogue! will think your price too much.'
'Not, sir, if you revise it, and retouch.'
All my demurs but double his attacks;
At last he whispers, 'Do; and we go snacks.'
Glad of a quarrel, straight I clap the door,
'Sir, let me see your works and you no more.'
'Tis sung, when Midas' ears began to spring,
(Midas, a sacred person and a king)
His very minister who spied them first,
(Some say his queen) was forc'd to speak, or burst.
And is not mine, my friend, a sorer case,
74
When ev'ry coxcomb perks them in my face?
'Good friend, forbear! you deal in dang'rous things.
I'd never name queens, ministers, or kings;
Keep close to ears, and those let asses prick;
'Tis nothing'- Nothing? if they bite and kick?
Out with it, Dunciad! let the secret pass,
That secret to each fool, that he's an ass:
The truth once told (and wherefore should we lie?)
The queen of Midas slept, and so may I.
You think this cruel? take it for a rule,
No creature smarts so little as a fool.
Let peals of laughter, Codrus! round thee break,
Thou unconcern'd canst hear the mighty crack:
Pit, box, and gall'ry in convulsions hurl'd,
Thou stand'st unshook amidst a bursting world.
Who shames a scribbler? break one cobweb through,
He spins the slight, self-pleasing thread anew;
Destroy his fib or sophistry, in vain,
The creature's at his dirty work again;
Thron'd in the centre of his thin designs;
Proud of a vast extent of flimsy lines!
Whom have I hurt? has poet yet, or peer,
Lost the arch'd eye-brow, or Parnassian sneer?
And has not Colley still his lord, and whore?
His butchers Henley, his Free-masons Moore?
Does not one table Bavius still admit?
Still to one bishop Philips seem a wit?
Still Sappho- 'Hold! for God-sake- you'll offend:
No names! - be calm! - learn prudence of a friend!
I too could write, and I am twice as tall;
But foes like these! ' One flatt'rer's worse than all.
Of all mad creatures, if the learn'd are right,
It is the slaver kills, and not the bite.
A fool quite angry is quite innocent;
Alas! 'tis ten times worse when they repent.
One dedicates in high heroic prose,
And ridicules beyond a hundred foes;
One from all Grub Street will my fame defend,
And, more abusive, calls himself my friend.
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This prints my Letters, that expects a bribe,
And others roar aloud, 'Subscribe, subscribe.'
There are, who to my person pay their court:
I cough like Horace, and, though lean, am short,
Ammon's great son one shoulder had too high,
Such Ovid's nose, and 'Sir! you have an eye'Go on, obliging creatures, make me see
All that disgrac'd my betters, met in me:
Say for my comfort, languishing in bed,
'Just so immortal Maro held his head:'
And when I die, be sure you let me know
Great Homer died three thousand years ago.
Why did I write? what sin to me unknown
Dipp'd me in ink, my parents', or my own?
As yet a child, nor yet a fool to fame,
I lisp'd in numbers, for the numbers came.
I left no calling for this idle trade,
No duty broke, no father disobey'd.
The Muse but serv'd to ease some friend, not wife,
To help me through this long disease, my life,
To second, Arbuthnot! thy art and care,
And teach the being you preserv'd, to bear.
But why then publish? Granville the polite,
And knowing Walsh, would tell me I could write;
Well-natur'd Garth inflamed with early praise,
And Congreve lov'd, and Swift endur'd my lays;
The courtly Talbot, Somers, Sheffield read,
Ev'n mitred Rochester would nod the head,
And St. John's self (great Dryden's friends before)
With open arms receiv'd one poet more.
Happy my studies, when by these approv'd!
Happier their author, when by these belov'd!
From these the world will judge of men and books,
Not from the Burnets, Oldmixons, and Cookes.
Soft were my numbers; who could take offence,
While pure description held the place of sense?
Like gentle Fanny's was my flow'ry theme,
A painted mistress, or a purling stream.
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Yet then did Gildon draw his venal quill;
I wish'd the man a dinner, and sat still.
Yet then did Dennis rave in furious fret;
I never answer'd, I was not in debt.
If want provok'd, or madness made them print,
I wag'd no war with Bedlam or the Mint.
Did some more sober critic come abroad?
If wrong, I smil'd; if right, I kiss'd the rod.
Pains, reading, study, are their just pretence,
And all they want is spirit, taste, and sense.
Commas and points they set exactly right,
And 'twere a sin to rob them of their mite.
Yet ne'er one sprig of laurel grac'd these ribalds,
From slashing Bentley down to pidling Tibbalds.
Each wight who reads not, and but scans and spells,
Each word-catcher that lives on syllables,
Ev'n such small critics some regard may claim,
Preserv'd in Milton's or in Shakespeare's name.
Pretty! in amber to observe the forms
Of hairs, or straws, or dirt, or grubs, or worms;
The things, we know, are neither rich nor rare,
But wonder how the devil they got there?
Were others angry? I excus'd them too;
Well might they rage; I gave them but their due.
A man's true merit 'tis not hard to find,
But each man's secret standard in his mind,
That casting weight pride adds to emptiness,
This, who can gratify? for who can guess?
The bard whom pilfer'd pastorals renown,
Who turns a Persian tale for half a crown,
Just writes to make his barrenness appear,
And strains, from hard-bound brains, eight lines a year:
He, who still wanting, though he lives on theft,
Steals much, spends little, yet has nothing left:
And he, who now to sense, now nonsense leaning,
Means not, but blunders round about a meaning:
And he, whose fustian's so sublimely bad,
It is not poetry, but prose run mad:
All these, my modest satire bade translate,
And own'd, that nine such poets made a Tate.
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How did they fume, and stamp, and roar, and chafe?
And swear, not Addison himself was safe.
Peace to all such! but were there one whose fires
True genius kindles, and fair fame inspires,
Blest with each talent and each art to please,
And born to write, converse, and live with ease:
Should such a man, too fond to rule alone,
Bear, like the Turk, no brother near the throne,
View him with scornful, yet with jealous eyes,
And hate for arts that caus'd himself to rise;
Damn with faint praise, assent with civil leer,
And without sneering, teach the rest to sneer;
Willing to wound, and yet afraid to strike,
Just hint a fault, and hesitate dislike;
Alike reserv'd to blame, or to commend,
A tim'rous foe, and a suspicious friend;
Dreading ev'n fools, by flatterers besieg'd,
And so obliging, that he ne'er oblig'd;
Like Cato, give his little senate laws,
And sit attentive to his own applause;
While wits and templars ev'ry sentence raise,
And wonder with a foolish face of praise.
Who but must laugh, if such a man there be?
Who would not weep, if Atticus were he?
What though my name stood rubric on the walls,
Or plaister'd posts, with claps, in capitals?
Or smoking forth, a hundred hawkers' load,
On wings of winds came flying all abroad?
I sought no homage from the race that write;
I kept, like Asian monarchs, from their sight:
Poems I heeded (now berhym'd so long)
No more than thou, great George! a birthday song.
I ne'er with wits or witlings pass'd my days,
To spread about the itch of verse and praise;
Nor like a puppy, daggled through the town,
To fetch and carry sing-song up and down;
Nor at rehearsals sweat, and mouth'd, and cried,
With handkerchief and orange at my side;
But sick of fops, and poetry, and prate,
To Bufo left the whole Castalian state.
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Proud as Apollo on his forked hill,
Sat full-blown Bufo, puff'd by every quill;
Fed with soft dedication all day long,
Horace and he went hand in hand in song.
His library (where busts of poets dead
And a true Pindar stood without a head,)
Receiv'd of wits an undistinguish'd race,
Who first his judgment ask'd, and then a place:
Much they extoll'd his pictures, much his seat,
And flatter'd ev'ry day, and some days eat:
Till grown more frugal in his riper days,
He paid some bards with port, and some with praise,
To some a dry rehearsal was assign'd,
And others (harder still) he paid in kind.
Dryden alone (what wonder?) came not nigh,
Dryden alone escap'd this judging eye:
But still the great have kindness in reserve,
He help'd to bury whom he help'd to starve.
May some choice patron bless each grey goose quill!
May ev'ry Bavius have his Bufo still!
So, when a statesman wants a day's defence,
Or envy holds a whole week's war with sense,
Or simple pride for flatt'ry makes demands,
May dunce by dunce be whistled off my hands!
Blest be the great! for those they take away,
And those they left me- for they left me Gay;
Left me to see neglected genius bloom,
Neglected die! and tell it on his tomb;
Of all thy blameless life the sole return
My verse, and Queensb'ry weeping o'er thy urn!
Oh let me live my own! and die so too!
('To live and die is all I have to do:')
Maintain a poet's dignity and ease,
And see what friends, and read what books I please.
Above a patron, though I condescend
Sometimes to call a minister my friend:
I was not born for courts or great affairs;
I pay my debts, believe, and say my pray'rs;
Can sleep without a poem in my head,
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Nor know, if Dennis be alive or dead.
Why am I ask'd what next shall see the light?
Heav'ns! was I born for nothing but to write?
Has life no joys for me? or (to be grave)
Have I no friend to serve, no soul to save?
'I found him close with Swift'- 'Indeed? no doubt',
(Cries prating Balbus) 'something will come out'.
'Tis all in vain, deny it as I will.
'No, such a genius never can lie still,'
And then for mine obligingly mistakes
The first lampoon Sir Will. or Bubo makes.
Poor guiltless I! and can I choose but smile,
When ev'ry coxcomb knows me by my style?
Curs'd be the verse, how well soe'er it flow,
That tends to make one worthy man my foe,
Give virtue scandal, innocence a fear,
Or from the soft-ey'd virgin steal a tear!
But he, who hurts a harmless neighbour's peace,
Insults fall'n worth, or beauty in distress,
Who loves a lie, lame slander helps about,
Who writes a libel, or who copies out:
That fop, whose pride affects a patron's name,
Yet absent, wounds an author's honest fame;
Who can your merit selfishly approve,
And show the sense of it without the love;
Who has the vanity to call you friend,
Yet wants the honour, injur'd, to defend;
Who tells what'er you think, whate'er you say,
And, if he lie not, must at least betray:
Who to the Dean, and silver bell can swear,
And sees at Cannons what was never there;
Who reads, but with a lust to misapply,
Make satire a lampoon, and fiction, lie.
A lash like mine no honest man shall dread,
But all such babbling blockheads in his stead.
Let Sporus tremble- 'What? that thing of silk,
Sporus, that mere white curd of ass's milk?
Satire or sense, alas! can Sporus feel?
Who breaks a butterfly upon a wheel? '
80
Yet let me flap this bug with gilded wings,
This painted child of dirt that stinks and stings;
Whose buzz the witty and the fair annoys,
Yet wit ne'er tastes, and beauty ne'r enjoys,
So well-bred spaniels civilly delight
In mumbling of the game they dare not bite.
Eternal smiles his emptiness betray,
As shallow streams run dimpling all the way.
Whether in florid impotence he speaks,
And, as the prompter breathes, the puppet squeaks;
Or at the ear of Eve, familiar toad,
Half froth, half venom, spits himself abroad,
In puns, or politics, or tales, or lies,
Or spite, or smut, or rhymes, or blasphemies.
His wit all see-saw, between that and this,
Now high, now low, now Master up, now Miss,
And he himself one vile antithesis.
Amphibious thing! that acting either part,
The trifling head, or the corrupted heart,
Fop at the toilet, flatt'rer at the board,
Now trips a lady, and now struts a lord.
Eve's tempter thus the rabbins have express'd,
A cherub's face, a reptile all the rest;
Beauty that shocks you, parts that none will trust,
Wit that can creep, and pride that licks the dust.
Not fortune's worshipper, nor fashion's fool,
Not lucre's madman, nor ambition's tool,
Not proud, nor servile, be one poet's praise,
That, if he pleas'd, he pleas'd by manly ways;
That flatt'ry, even to kings, he held a shame,
And thought a lie in verse or prose the same:
That not in fancy's maze he wander'd long,
But stoop'd to truth, and moraliz'd his song:
That not for fame, but virtue's better end,
He stood the furious foe, the timid friend,
The damning critic, half-approving wit,
The coxcomb hit, or fearing to be hit;
Laugh'd at the loss of friends he never had,
The dull, the proud, the wicked, and the mad;
The distant threats of vengeance on his head,
The blow unfelt, the tear he never shed;
81
The tale reviv'd, the lie so oft o'erthrown;
Th' imputed trash, and dulness not his own;
The morals blacken'd when the writings 'scape;
The libell'd person, and the pictur'd shape;
Abuse, on all he lov'd, or lov'd him, spread,
A friend in exile, or a father, dead;
The whisper, that to greatness still too near,
Perhaps, yet vibrates on his sovereign's ear:Welcome for thee, fair Virtue! all the past:
For thee, fair Virtue! welcome ev'n the last!
'But why insult the poor? affront the great? '
A knave's a knave, to me, in ev'ry state:
Alike my scorn, if he succeed or fail,
Sporus at court, or Japhet in a jail,
A hireling scribbler, or a hireling peer,
Knight of the post corrupt, or of the shire;
If on a pillory, or near a throne,
He gain his prince's ear, or lose his own.
Yet soft by nature, more a dupe than wit,
Sappho can tell you how this man was bit:
This dreaded sat'rist Dennis will confess
Foe to his pride, but friend to his distress:
So humble, he has knock'd at Tibbald's door,
Has drunk with Cibber, nay, has rhym'd for Moore.
Full ten years slander'd, did he once reply?
Three thousand suns went down on Welsted's lie.
To please a mistress one aspers'd his life;
He lash'd him not, but let her be his wife.
Let Budgell charge low Grub Street on his quill,
And write whate'er he pleas'd, except his will;
Let the two Curlls of town and court, abuse
His father, mother, body, soul, and muse.
Yet why? that father held it for a rule,
It was a sin to call our neighbour fool:
That harmless mother thought no wife a whore,Hear this! and spare his family, James Moore!
Unspotted names! and memorable long,
If there be force in virtue, or in song.
Of gentle blood (part shed in honour's cause,
82
While yet in Britain honour had applause)
Each parent sprung- 'What fortune, pray? '- Their own,
And better got, than Bestia's from the throne.
Born to no pride, inheriting no strife,
Nor marrying discord in a noble wife,
Stranger to civil and religious rage,
The good man walk'd innoxious through his age.
No courts he saw, no suits would ever try,
Nor dar'd an oath, nor hazarded a lie:
Un-learn'd, he knew no schoolman's subtle art,
No language, but the language of the heart.
By nature honest, by experience wise,
Healthy by temp'rance and by exercise;
His life, though long, to sickness past unknown;
His death was instant, and without a groan.
O grant me, thus to live, and thus to die!
Who sprung from kings shall know less joy than I.
O friend! may each domestic bliss be thine!
Be no unpleasing melancholy mine:
Me, let the tender office long engage
To rock the cradle of reposing age,
With lenient arts extend a mother's breath,
Make langour smile, and smooth the bed of death,
Explore the thought, explain the asking eye,
And keep a while one parent from the sky!
On cares like these if length of days attend,
May Heav'n, to bless those days, preserve my friend,
Preserve him social, cheerful, and serene,
And just as rich as when he serv'd a queen.
Whether that blessing be denied or giv'n,
Thus far was right, the rest belongs to Heav'n.
~ Alexander Pope,
678: Book V: The Book of Achilles

Meanwhile grey from the Trojan gates Talthybius journeyed
Spurred by the secret thought of the Fates who change not nor falter.
Simois sighed round his wheels and Xanthus roared at his passing,
Troas god like a lion wroth and afraid; to meet him
Whistling the ocean breezes came and Ida regarded.
So with his haste in the wheels the herald oceanward driving
Came through the gold of the morn, oer the trampled green of the pastures
Back to the ships and the roar of the sea and the iron-hooped leaguer.
Wide to the left his circle he wrote where the tents of Achilles
Trooped like a flock of the sea-fowl pensive and still on the margin.
He past the outposts rapidly coursed to the fosse of the Argives.
In with a quavering cry to the encampment over the causeway
Bridging the moat of the ships Talthybius drove in his chariot
Out of the wide plains azure-roofed and the silence of Nature
Passing in to the murmur of men and the thick of the leaguer.
There to a thrall of the Hellene he cast his reins and with labour
Down from the high seat climbed of the war-car framed for the mighty.
Then betwixt tent-doors endless, vistaed streets of the canvas,
Slowly the old man toiled with his eager heart, and to meet him
Sauntering forth from his tent at the sound of the driving car-wheels
Strong Automedon came who was charioteer of Achilles.
Grey Talthybius, whence art thou coming? From Troya the ancient?
Or from a distant tent was thy speed and the King Agamemnon?
What in their armoured assembly counsel the kings of the Argives?
Not from the host but from Troy, Automedon, come I with tidings,
Nor have I mixed with the Greeks in their cohorts ranked by the Ocean,
Nor have I stood in their tents who are kings in sceptred Achaia,
But from Achilles sent to Achilles I bring back the message.
Tell me, then, what does Pelides, whether his strength he reposes
Soothed by the lyre or hearing the chanted deeds of the mighty
Or does he walk as he loves by the shore of the far-sounding waters?
And to the Argive herald grey Automedon answered:
Now from the meal he rests and Briseis lyres to him singing
One of the Ilian chants of old in the tongue of the Trojans.
Early, then, he has eaten, Automedon, early reposes?
Early the meat was broached on the spits, Talthybius, early
High on the sands or under the tents we have eaten and rested.
None knows the hour of the hunt, red, fierce, nor the prey he shall leap on,
All are like straining hounds; for Achilles shares not his counsels,
But on the ships, in the tents the talk has run like Peneus;
These upon Troy to be loosed and the hard-fighting wolf-brood of Priam,
These hope starkly with Argos embraced to have done with the Spartan,
Ending his brilliance in blood or to sport on the sands of the margent
Playing at bowls with the heads of the Cretan and crafty Odysseus.
Welcome were either or both; we shall move in the dances of Ares,
Quicken heart-beats dulled and limbs that are numb with reposing.
War we desire and no longer this ease by the drone of the waters.
So as they spoke, they beheld far-off the tent of Achilles
Splendid and spacious even as the hall of a high-crested chieftain,
Lofty, held by a hundred stakes to the Phrygian meadow.
Hung were its sides with memories bronze and trophies of armour,
Sword and spear and helmet and cuirass of fallen heroes
Slain by the hand of the mighty Achilles warring with Troya.
Teemed in its canvas rooms the plundered riches of Troas,
Craftsmans work and the wood well-carved and the ivory painted,
Work of bronze and work of gold and the dreams of the artist.
And in those tents of his pride, in the dreadful guard of the Hellene,
Noble boys and daughters of high-born Phrygians captive,
Borne from the joyless ruins that now were the sites of their childhood,
Served in the land of their sires the will of the Phthian Achilles.
There on a couch reclined in his beauty mighty and golden,
Loved by the Fates and doomed by them, spear of their will against Troya,
Peleus hero son by the foam-white child of the waters
Dreaming reposed and his death-giving hand hung lax oer the couch-side.
Near him dark-eyed Briseis, the fatal and beautiful captive,
Sang to the Grecian victor chants of the land of her fathers,
Sang the chant of Ilus, the tale of the glories of Troya.
Trojan boys and maidens sat near the singer and listened
Heart-delighted if with some tears; for easy are mortal
Hearts to be bent by Fate and soon we consent to our fortunes.
But in the doorway Automedon stood with the shadowy Argive
And at the ominous coming the voice of the singer faltered,
Faltering hushed like a thought melodious ceasing in heaven.
But from his couch the Peleid sprang and he cried to the herald.
Long hast thou lingered in Ilion, envoy, mute in the chambers
Golden of Priam old, while around thee darkened the counsels
Wavering blindly and fiercely of minds that revolt from compulsion,
Natures at war with the gods and their fortunes. Fain would I fathom
What were the thoughts of Deiphobus locked in that nature of iron
Now that he stands confronting his fate in the town of his fathers.
Peace dwells not in thy aspect. Sowst thou a seed then of ruin
Cast from the inflexible heart and the faltering tongue of Aeneas,
Or with the golden laugh of the tameless bright Alexander?
Grey Talthybius answered, Surely their doom has embraced them
Wrapping her locks round their ears and their eyes, lest they see and escape her,
Kissing their tongue with her fatal lips and dictating its answers.
Dire is the hope of their chiefs and fierce is the will of their commons.
Son of the Aeacids, spurned is thy offer. The pride of thy challenge
Rather we choose; it is nearer to Dardanus, King of the Hellenes.
Neither shall Helen captive be dragged to the feet of her husband,
Nor down the paths of peace revisit her fathers Eurotas.
Death and the fire may prevail on us, never our wills shall surrender
Lowering Priams heights and darkening Ilions splendours;
Not of such sires were we born, but of kings and of gods. Larissan,
Not with her gold Troy purchases safety but with her spear-point.
Stand with thy oath in the war-front, Achilles, call on thy helpers
Armed to descend from the calm of Olympian heights to thy succour
Hedging thy fame from defeat; for we all desire thee in battle,
Mighty to end thee or tame at last by the floods of the Xanthus.
So they reply; they are true to their death, they are constant for ruin.
Humbler answer hope not, O hero, from Penthesilea;
Insolent, warlike, regal and swift as herself is her message.
Sea of renown and of valour that fillest the world with thy rumour,
Speed of the battle incarnate, mortal image of Ares!
Terror and tawny delight like a lion one hunts or is hunted!
Dread of the world and my target, swift-footed glorious hero!
Thus have I imaged thee, son of Peleus, dreaming in countries
Far from thy knowledge, in mountains that never have rung to thy war-cry.
O, I have longed for thee, warrior! Therefore today by thy message
So was I seized with delight that my heart was hurt with its rapture,
Knowing today I shall gaze with my eyes on that which I imaged
Only in air of the mind or met in the paths of my dreaming.
Thus have I praised thee first with my speech; with my spear I would answer.
Yet for thy haughty scorn who deeming of me as some Hellene
Or as a woman weak of these plains fit but for the distaff,
Promisest capture in war and fame as thy slavegirl in Phthia,
Surely I think that death today will reply to that promise,
Now I will give thee my answer and warn thee ere we encounter.
Know me queen of a race that never was conquered in battle!
Know me armed with a spear that never has missed in the combat!
There where my car-wheels run, good fruit gets the husbandman after.
This thou knowest. Ajax has told thee, thy friend, in his dying.
Has not Meriones spirit come in thy dreams then to warn thee?
Didst thou not number the Argives once ere I came to the battle?
Number them now and measure the warrior Penthesilea.
Such am I then whom thy dreams have seen meek-browed in Larissa,
And in the battle behind me thunder the heroes Eoan,
Ranks whose feeblest can match with the vaunted chiefs of the Argives.
Never yet from the shock have they fled; if they turn from the foeman,
Always tis to return like death recircling on mortals.
Yet being such, having such for my armies, this do I promise:
I on the left of the Trojans war with my bright-armed numbers,
Thou on the Argive right come forth, Achilles, and meet me!
If thou canst drive us with rout into Troy, I will own thee for master,
Do thy utmost will and make thee more glorious than gods are
Serving thy couch in Phthia and drawing the jar from thy rivers.
Nay, if thou hast that strength, then hunt me, O hunter, and seize me,
If tis thy hope indeed that the sun can turn back from the Orient,
But if thou canst not, death of myself or thyself thou shalt capture.
Musing heard and was silent awhile the strength of Achilles,
Musing of Fate and the wills of men and the purpose of Heaven,
Then from his thoughts he broke and turned in his soul towards battle.
Well did I know what reply would come winged from the princes of Troya.
Prone are the hearts of heroes to wrath and to God-given blindness
When from their will they are thrust and harried by Fate and disaster:
Fierceness then is the armour of strength against grief and its yieldings.
So have the gods made man for their purpose, cunningly fashioned.
Once had defiance waked from my depths a far-striding fury,
Flaming for justice and vengeance, nor had it, satisfied, rested,
Sunk to its lair, till the insulter died torn or was kneeling for pardon.
Fierce was my heart in my youth and exulted in triumph and slaughter.
Now as I grow in my spirit like to my kin the immortals,
Joy more I find in saving and cherishing than in the carnage.
Greater it seems to my mind to be king over men than their slayer,
Nobler to build and to govern than what the ages have laboured
Putting their godhead forth to create or the high gods have fashioned,
That to destroy in our wrath of a moment. Ripened, more widely
Opens my heart to the valour of man and the beauty of woman,
Works of the world and delight; the cup of my victory sweetens
Not with the joys of hate, but the human pride of the triumph.
Yet was the battle decreed for the means supreme of the mortal
Placed in a world where all things strive from the worm to the Titan.
So will I seize by the onset what peace from my soul would sequester,
So will I woo with the sword and with love the delight of my foeman,
Troy and Polyxena, beauty of Paris and glory of Priam.
This was the ancient wrestling, this was the spirit of warfare
Fit for the demigods. Soon in the city of gold and of marble,
There where Ilus sat and Tros, where Laomedon triumphed,
Peleus house shall reign, the Hellene sit where the Trojan
Thought himself deathless. Arise, Automedon! Out to the people!
Send forth the cry through the ships and the tents of the Myrmidon nation.
Let not a man be found then lingering when oer the causeway
Thunder my chariot-wheels, nor let any give back in the battle,
Good if he wills from me, till through the conquered gates of the foeman
Storming we herd in their remnants and press into Troy as with evening
Helios rushing sinks to the sea. But thou, Briseis,
Put by thy lyre, O girl; it shall gladden my heart in my triumph
Victor returned from Troy to listen pleased to thy singing,
Bearing a captive bound to my car-wheels Penthesilea,
Bearing my valours reward, Polyxena, daughter of Priam,
Won in despite of her city and brothers and spears of her kindred.
So by force it is best to take ones will and be mighty.
Joyful, Automedon ran through the drowsy camp of the Hellenes
Changing the hum of the tents as he raced into shoutings of battle;
For with the giant din of a nation triumphant arising
Hellas sprang from her irksome ease and mounted her war-car;
Donning her armour bright she rejoiced in the trumpets of battle.
But to the herald grey the Peleid turned and the old man
Shuddered under his gaze and shrank from the voice of the hero:
Thou to the tents of thy Kings, Talthybius, herald of Argos!
Stand in the Argive assembly, voice of the strength of Achilles.
Care not at all though the greatest and fiercest be wroth with thy message.
Deem not thyself, old man, as a body and flesh that is mortal,
Rather as living speech from the iron breast of the Hellene.
Thus shalt thou cry to the vanquished chiefs who fled from a woman,
Thus shalt thou speak my will to the brittle and fugitive legions:
Now Achilles turns towards Troya and fast-flowing Xanthus,
Now he leaps at the iron zone, the impregnable city.
Two were the forms of the Gods that oerhung the sails of Pelides
When with a doubtful word in his soul he came wind-helped from Hellas
Cleaving the Aegean deep towards the pine-crested vision of Ida.
Two are the Fates that stride with the hero counting his exploits.
Over all earthly things the soul that is fearless is master,
Only on death he can reckon not whether it comes in the midnight
Treading the couch of Kings in their pride or speeds in the spear-shaft.
Now will I weigh down that double beam of the Olympian balance
Claiming one of the equal Fates that stand robed for the fighter,
For to my last dire wrestle I go with the Archer of heaven,
And ere the morning gleam have awakened the eagles on Ida,
Troy shall lie prone or the earth shall be empty of Phthian Achilles.
But for whatever Fate I accept from the ageless Immortals,
Whether cold Hades dim or Indus waits for my coming
Pouring down vast to the sea with the noise of his numberless waters,
I with Zeus am enough. Your mortal aid I desire not,
Rushing to Troy like the eagle of Zeus when he flies towards the thunders,
Winged with might, the bird of the spaces, upbuoying his pinions.
Nor shall my spirit look back for the surge of your Danaan fighters,
Tramp of the Argive multitudes helping my lonely courage,
Neither the transient swell of the cry Achaian behind me
Seek, nor the far-speeding voice of Atrides guiding his legions.
Need has he none for a leader who himself is the soul of his action.
Zeus and his fate and his spear are enough for the Phthian Achilles.
Rest, O wearied hosts; my arm shall win for you Troya,
Quelled when the stern Eoans break and Penthesilea
Lies like a flower in the dust at my feet. Yet if Ares desire you,
Come then and meet him once more mid the cry and the trampling! Assemble
Round the accustomed chiefs, round the old victorious wrestlers
Wearied strengths Deiphobus leaves you or sternest Aeneas.
But when my arm and my Fate have vanquished their gods and Apollo,
Brilliant with blood when we stand amid Ilions marble splendours,
Then let none seat deaf flame on the glory of Phrygias marbles
Or with his barbarous rapine shatter the chambers of sweetness
Slaying the work of the gods and the beauty the ages have lived for.
For he shall moan in the night remote from the earth and her greenness,
Spurred like a steed to its goal by my spear dug deep in his bosom;
Fast he shall fleet to the waters of wailing, the pleasureless pastures.
Touch not the city Apollo built, where Poseidon has laboured.
Seized and dishelmed and disgirdled of Apollonian ramparts,
Empty of wide-rolling wheels and the tramp of a turbulent people
Troy with her marble domes shall live for our nations in beauty
Hushed mid the trees and the corn and the pictured halls of the ancients,
Watching her image of dreams in the gliding waves of Scamander,
Sacred and still, a city of memory spared by the Grecians.
So shalt thou warn the arrogant hearts of Achaias chieftains
Lest upon Greece an evil should fall and her princes should perish.
Herald, beware how thou soften my speech in the ears of thy nation
Sparing their pride and their hearts but dooming their lives to the death-stroke.
Even thy time-touched snows shall not shield thy days from my sword-edge.
Wroth the old mans heart, but he feared Achilles and slowly
Over the margin grey on the shore of the far-sounding ocean
Silent paced to the tents of the Greeks and the Argive assembly.
There on the sands while the scream of the tide as it dragged at the pebbles
Strove in vain with their droning roar, awaiting their chieftains
Each in his tribe and his people far down the margin Aegean
Argolis sons and Epirote spears and the isles and the southron,
Locris swarms and Messenes pikes and the strength of the Theban,
Hosts bright-armed, bright-eyed, bright-haired, time-hardened to Ares,
Stretched in harsh and brilliant lines with a glitter of spear-points
Far as the eye could toil. All Europe helmeted, armoured
Swarmed upon Asias coasts disgorged from her ships in their hundreds.
There in the wide-winged tent of the council that peered oer the margin,
High where the grass and the meadow-bloom failed on the sand-rifted sward-edge,
Pouring his argent voice Epeus spoke to the princes,
Rapid in battle and speech; and even as a boy in a courtyard
Tosses his ball in the air and changes his hands for the seizing
So he played with counsel and thought and rejoiced in his swiftness.
But now a nearing Fate he felt and his impulse was silenced.
Stilled were his thoughts by the message that speeds twixt our minds in their shadows
Dumb, unthought, unphrased, to us dark, but the caverns of Nature
Hear its cry when Gods moment changing our fate comes visored
Silently into our lives and the spirit too knows, for it watches.
Quiet he fell and all men turned to the face of the herald.
Mute and alone through the ranks of the seated and silent princes
Old Talthybius paced, nor paused till he stood at the midmost
Fronting that council of Kings and nearest to Locrian Ajax
And where Sthenelus sat and where sat the great Diomedes,
Chiefs of the South, but their love was small for the Kings of the Spartans.
There like one close to a refuge he lifted his high-chanting accents.
High was his voice like the winds when it whistles shrill oer a forest
Sole of all sounds at night, for the kite is at rest and the tiger
Sleeps from the hunt returned in the deepest hush of the jungle.
Hearken, O Kings of the world, to the lonely will of the Phthian!
One is the roar of the lion heard by the jungles hundreds,
One is the voice of the great and the many shall hear it inclining.
Lo, he has shaken his mane for the last great leap upon Troya
And when the eagles scream shall arise in the dawn over Ida,
Troy shall have fallen or earth shall be empty of Phthian Achilles.
But by whatever Fate he is claimed that waits for the mortal,
Whether the fast-closed hands above have kept for his morrows
Chill of the joyless shades or earth and her wooings of sunlight
Still shall detain his days with the doubtful meed of our virtues,
He and Zeus shall provide, not mortals. Chaff are mens armies
Threshed by the flails of Fate; tis the soul of the hero that conquers.
Not on the tramp of the multitudes, not on the cry of the legions
Founds the strong man his strength but the god that he carries within him.
Zeus and his Fate and his spear are enough for the Phthian Achilles.
Prudence of men shall curb no more his god-given impulse.
He has no need of thy voice, O Atrides, guiding the legions,
He is the leader, his is the soul of magnificent emprise.
Rest, O ye sons of the Greeks, the Phthian shall conquer for Hellas!
Rest! expose not your hearts to the war-cry of Penthesilea.
Yet if the strength in you thirsts for the war-din, if Ares is hungry,
Meet him stark in the mellay urging Deiphobus coursers,
Guiding Aeneas spear; recover the souls of your fathers.
Bronze must his heart be who looks in the eyes of the implacable war-god!
But when his Fate has conquered their gods and slaughtered their heroes,
And in this marble Ilion forced to the tread of her foemen
Watched by the ancient domes you stand, by the timeless turrets,
Then let no chieftain garbed for the sacrifice lift against Troya,
Counselled of Ate, torch of the burning, hand of the plunder
Groping for gold but finding death in her opulent chambers.
For he shall moan in the night regretting the earth and her greenness,
Spurred by the spear in his arrogant breast like a steed to the gorges:
Fast he shall fleet to the flowerless meadows, the sorrowful pastures.
Touch not the city Apollo built, where Poseidon has laboured,
Slay not the work of the gods and the glory the ages have lived for.
Mute of the voice of her children, void of the roll of her war-cars
Timeless Troy leave solitary dreaming by ancient Scamander
Sacred and still, a city of memory spared by the Phthian.
So Talthybius spoke and anger silenced the Argives.
Mute was the warlike assembly, silent Achaias princes.
Wrath and counsel strove in the hush for the voice of the speakers.
***
~ Sri Aurobindo, 5 - The Book of Achilles
,
679:The Princess (Part 2)
At break of day the College Portress came:
She brought us Academic silks, in hue
The lilac, with a silken hood to each,
And zoned with gold; and now when these were on,
And we as rich as moths from dusk cocoons,
She, curtseying her obeisance, let us know
The Princess Ida waited: out we paced,
I first, and following through the porch that sang
All round with laurel, issued in a court
Compact of lucid marbles, bossed with lengths
Of classic frieze, with ample awnings gay
Betwixt the pillars, and with great urns of flowers.
The Muses and the Graces, grouped in threes,
Enringed a billowing fountain in the midst;
And here and there on lattice edges lay
Or book or lute; but hastily we past,
And up a flight of stairs into the hall.
There at a board by tome and paper sat,
With two tame leopards couched beside her throne,
All beauty compassed in a female form,
The Princess; liker to the inhabitant
Of some clear planet close upon the Sun,
Than our man's earth; such eyes were in her head,
And so much grace and power, breathing down
From over her arched brows, with every turn
Lived through her to the tips of her long hands,
And to her feet. She rose her height, and said:
'We give you welcome: not without redound
Of use and glory to yourselves ye come,
The first-fruits of the stranger: aftertime,
And that full voice which circles round the grave,
Will rank you nobly, mingled up with me.
What! are the ladies of your land so tall?'
'We of the court' said Cyril. 'From the court'
She answered, 'then ye know the Prince?' and he:
'The climax of his age! as though there were
One rose in all the world, your Highness that,
726
He worships your ideal:' she replied:
'We scarcely thought in our own hall to hear
This barren verbiage, current among men,
Light coin, the tinsel clink of compliment.
Your flight from out your bookless wilds would seem
As arguing love of knowledge and of power;
Your language proves you still the child. Indeed,
We dream not of him: when we set our hand
To this great work, we purposed with ourself
Never to wed. You likewise will do well,
Ladies, in entering here, to cast and fling
The tricks, which make us toys of men, that so,
Some future time, if so indeed you will,
You may with those self-styled our lords ally
Your fortunes, justlier balanced, scale with scale.'
At those high words, we conscious of ourselves,
Perused the matting: then an officer
Rose up, and read the statutes, such as these:
Not for three years to correspond with home;
Not for three years to cross the liberties;
Not for three years to speak with any men;
And many more, which hastily subscribed,
We entered on the boards: and 'Now,' she cried,
'Ye are green wood, see ye warp not. Look, our hall!
Our statues!--not of those that men desire,
Sleek Odalisques, or oracles of mode,
Nor stunted squaws of West or East; but she
That taught the Sabine how to rule, and she
The foundress of the Babylonian wall,
The Carian Artemisia strong in war,
The Rhodope, that built the pyramid,
Clelia, Cornelia, with the Palmyrene
That fought Aurelian, and the Roman brows
Of Agrippina. Dwell with these, and lose
Convention, since to look on noble forms
Makes noble through the sensuous organism
That which is higher. O lift your natures up:
Embrace our aims: work out your freedom. Girls,
Knowledge is now no more a fountain sealed:
Drink deep, until the habits of the slave,
The sins of emptiness, gossip and spite
727
And slander, die. Better not be at all
Than not be noble. Leave us: you may go:
Today the Lady Psyche will harangue
The fresh arrivals of the week before;
For they press in from all the provinces,
And fill the hive.'
She spoke, and bowing waved
Dismissal: back again we crost the court
To Lady Psyche's: as we entered in,
There sat along the forms, like morning doves
That sun their milky bosoms on the thatch,
A patient range of pupils; she herself
Erect behind a desk of satin-wood,
A quick brunette, well-moulded, falcon-eyed,
And on the hither side, or so she looked,
Of twenty summers. At her left, a child,
In shining draperies, headed like a star,
Her maiden babe, a double April old,
Aglaïa slept. We sat: the Lady glanced:
Then Florian, but not livelier than the dame
That whispered 'Asses' ears', among the sedge,
'My sister.' 'Comely, too, by all that's fair,'
Said Cyril. 'Oh hush, hush!' and she began.
'This world was once a fluid haze of light,
Till toward the centre set the starry tides,
And eddied into suns, that wheeling cast
The planets: then the monster, then the man;
Tattooed or woaded, winter-clad in skins,
Raw from the prime, and crushing down his mate;
As yet we find in barbarous isles, and here
Among the lowest.'
Thereupon she took
A bird's-eye-view of all the ungracious past;
Glanced at the legendary Amazon
As emblematic of a nobler age;
Appraised the Lycian custom, spoke of those
That lay at wine with Lar and Lucumo;
Ran down the Persian, Grecian, Roman lines
Of empire, and the woman's state in each,
How far from just; till warming with her theme
She fulmined out her scorn of laws Salique
728
And little-footed China, touched on Mahomet
With much contempt, and came to chivalry:
When some respect, however slight, was paid
To woman, superstition all awry:
However then commenced the dawn: a beam
Had slanted forward, falling in a land
Of promise; fruit would follow. Deep, indeed,
Their debt of thanks to her who first had dared
To leap the rotten pales of prejudice,
Disyoke their necks from custom, and assert
None lordlier than themselves but that which made
Woman and man. She had founded; they must build.
Here might they learn whatever men were taught:
Let them not fear: some said their heads were less:
Some men's were small; not they the least of men;
For often fineness compensated size:
Besides the brain was like the hand, and grew
With using; thence the man's, if more was more;
He took advantage of his strength to be
First in the field: some ages had been lost;
But woman ripened earlier, and her life
Was longer; and albeit their glorious names
Were fewer, scattered stars, yet since in truth
The highest is the measure of the man,
And not the Kaffir, Hottentot, Malay,
Nor those horn-handed breakers of the glebe,
But Homer, Plato, Verulam; even so
With woman: and in arts of government
Elizabeth and others; arts of war
The peasant Joan and others; arts of grace
Sappho and others vied with any man:
And, last not least, she who had left her place,
And bowed her state to them, that they might grow
To use and power on this Oasis, lapt
In the arms of leisure, sacred from the blight
Of ancient influence and scorn.
At last
She rose upon a wind of prophecy
Dilating on the future; 'everywhere
Who heads in council, two beside the hearth,
Two in the tangled business of the world,
Two in the liberal offices of life,
729
Two plummets dropt for one to sound the abyss
Of science, and the secrets of the mind:
Musician, painter, sculptor, critic, more:
And everywhere the broad and bounteous Earth
Should bear a double growth of those rare souls,
Poets, whose thoughts enrich the blood of the world.'
She ended here, and beckoned us: the rest
Parted; and, glowing full-faced welcome, she
Began to address us, and was moving on
In gratulation, till as when a boat
Tacks, and the slackened sail flaps, all her voice
Faltering and fluttering in her throat, she cried
'My brother!' 'Well, my sister.' 'O,' she said,
'What do you here? and in this dress? and these?
Why who are these? a wolf within the fold!
A pack of wolves! the Lord be gracious to me!
A plot, a plot, a plot to ruin all!'
'No plot, no plot,' he answered. 'Wretched boy,
How saw you not the inscription on the gate,
LET NO MAN ENTER IN ON PAIN OF DEATH?'
'And if I had,' he answered, 'who could think
The softer Adams of your Academe,
O sister, Sirens though they be, were such
As chanted on the blanching bones of men?'
'But you will find it otherwise' she said.
'You jest: ill jesting with edge-tools! my vow
Binds me to speak, and O that iron will,
That axelike edge unturnable, our Head,
The Princess.' 'Well then, Psyche, take my life,
And nail me like a weasel on a grange
For warning: bury me beside the gate,
And cut this epitaph above my bones;
~Here lies a brother by a sister slain,
All for the common good of womankind.~'
'Let me die too,' said Cyril, 'having seen
And heard the Lady Psyche.'
I struck in:
'Albeit so masked, Madam, I love the truth;
Receive it; and in me behold the Prince
Your countryman, affianced years ago
To the Lady Ida: here, for here she was,
730
And thus (what other way was left) I came.'
'O Sir, O Prince, I have no country; none;
If any, this; but none. Whate'er I was
Disrooted, what I am is grafted here.
Affianced, Sir? love-whispers may not breathe
Within this vestal limit, and how should I,
Who am not mine, say, live: the thunderbolt
Hangs silent; but prepare: I speak; it falls.'
'Yet pause,' I said: 'for that inscription there,
I think no more of deadly lurks therein,
Than in a clapper clapping in a garth,
To scare the fowl from fruit: if more there be,
If more and acted on, what follows? war;
Your own work marred: for this your Academe,
Whichever side be Victor, in the halloo
Will topple to the trumpet down, and pass
With all fair theories only made to gild
A stormless summer.' 'Let the Princess judge
Of that' she said: 'farewell, Sir--and to you.
I shudder at the sequel, but I go.'
'Are you that Lady Psyche,' I rejoined,
'The fifth in line from that old Florian,
Yet hangs his portrait in my father's hall
(The gaunt old Baron with his beetle brow
Sun-shaded in the heat of dusty fights)
As he bestrode my Grandsire, when he fell,
And all else fled? we point to it, and we say,
The loyal warmth of Florian is not cold,
But branches current yet in kindred veins.'
'Are you that Psyche,' Florian added; 'she
With whom I sang about the morning hills,
Flung ball, flew kite, and raced the purple fly,
And snared the squirrel of the glen? are you
That Psyche, wont to bind my throbbing brow,
To smoothe my pillow, mix the foaming draught
Of fever, tell me pleasant tales, and read
My sickness down to happy dreams? are you
That brother-sister Psyche, both in one?
You were that Psyche, but what are you now?'
'You are that Psyche,' said Cyril, 'for whom
I would be that for ever which I seem,
731
Woman, if I might sit beside your feet,
And glean your scattered sapience.'
Then once more,
'Are you that Lady Psyche,' I began,
'That on her bridal morn before she past
From all her old companions, when the kind
Kissed her pale cheek, declared that ancient ties
Would still be dear beyond the southern hills;
That were there any of our people there
In want or peril, there was one to hear
And help them? look! for such are these and I.'
'Are you that Psyche,' Florian asked, 'to whom,
In gentler days, your arrow-wounded fawn
Came flying while you sat beside the well?
The creature laid his muzzle on your lap,
And sobbed, and you sobbed with it, and the blood
Was sprinkled on your kirtle, and you wept.
That was fawn's blood, not brother's, yet you wept.
O by the bright head of my little niece,
You were that Psyche, and what are you now?'
'You are that Psyche,' Cyril said again,
'The mother of the sweetest little maid,
That ever crowed for kisses.'
'Out upon it!'
She answered, 'peace! and why should I not play
The Spartan Mother with emotion, be
The Lucius Junius Brutus of my kind?
Him you call great: he for the common weal,
The fading politics of mortal Rome,
As I might slay this child, if good need were,
Slew both his sons: and I, shall I, on whom
The secular emancipation turns
Of half this world, be swerved from right to save
A prince, a brother? a little will I yield.
Best so, perchance, for us, and well for you.
O hard, when love and duty clash! I fear
My conscience will not count me fleckless; yet-Hear my conditions: promise (otherwise
You perish) as you came, to slip away
Today, tomorrow, soon: it shall be said,
These women were too barbarous, would not learn;
They fled, who might have shamed us: promise, all.'
732
What could we else, we promised each; and she,
Like some wild creature newly-caged, commenced
A to-and-fro, so pacing till she paused
By Florian; holding out her lily arms
Took both his hands, and smiling faintly said:
'I knew you at the first: though you have grown
You scarce have altered: I am sad and glad
To see you, Florian. ~I~ give thee to death
My brother! it was duty spoke, not I.
My needful seeming harshness, pardon it.
Our mother, is she well?'
With that she kissed
His forehead, then, a moment after, clung
About him, and betwixt them blossomed up
From out a common vein of memory
Sweet household talk, and phrases of the hearth,
And far allusion, till the gracious dews
Began to glisten and to fall: and while
They stood, so rapt, we gazing, came a voice,
'I brought a message here from Lady Blanche.'
Back started she, and turning round we saw
The Lady Blanche's daughter where she stood,
Melissa, with her hand upon the lock,
A rosy blonde, and in a college gown,
That clad her like an April daffodilly
(Her mother's colour) with her lips apart,
And all her thoughts as fair within her eyes,
As bottom agates seen to wave and float
In crystal currents of clear morning seas.
So stood that same fair creature at the door.
Then Lady Psyche, 'Ah--Melissa--you!
You heard us?' and Melissa, 'O pardon me
I heard, I could not help it, did not wish:
But, dearest Lady, pray you fear me not,
Nor think I bear that heart within my breast,
To give three gallant gentlemen to death.'
'I trust you,' said the other, 'for we two
Were always friends, none closer, elm and vine:
But yet your mother's jealous temperament-Let not your prudence, dearest, drowse, or prove
733
The Danaïd of a leaky vase, for fear
This whole foundation ruin, and I lose
My honour, these their lives.' 'Ah, fear me not'
Replied Melissa; 'no--I would not tell,
No, not for all Aspasia's cleverness,
No, not to answer, Madam, all those hard things
That Sheba came to ask of Solomon.'
'Be it so' the other, 'that we still may lead
The new light up, and culminate in peace,
For Solomon may come to Sheba yet.'
Said Cyril, 'Madam, he the wisest man
Feasted the woman wisest then, in halls
Of Lebanonian cedar: nor should you
(Though, Madam, ~you~ should answer, ~we~ would ask)
Less welcome find among us, if you came
Among us, debtors for our lives to you,
Myself for something more.' He said not what,
But 'Thanks,' she answered 'Go: we have been too long
Together: keep your hoods about the face;
They do so that affect abstraction here.
Speak little; mix not with the rest; and hold
Your promise: all, I trust, may yet be well.'
We turned to go, but Cyril took the child,
And held her round the knees against his waist,
And blew the swollen cheek of a trumpeter,
While Psyche watched them, smiling, and the child
Pushed her flat hand against his face and laughed;
And thus our conference closed.
And then we strolled
For half the day through stately theatres
Benched crescent-wise. In each we sat, we heard
The grave Professor. On the lecture slate
The circle rounded under female hands
With flawless demonstration: followed then
A classic lecture, rich in sentiment,
With scraps of thunderous Epic lilted out
By violet-hooded Doctors, elegies
And quoted odes, and jewels five-words-long
That on the stretched forefinger of all Time
Sparkle for ever: then we dipt in all
That treats of whatsoever is, the state,
734
The total chronicles of man, the mind,
The morals, something of the frame, the rock,
The star, the bird, the fish, the shell, the flower,
Electric, chemic laws, and all the rest,
And whatsoever can be taught and known;
Till like three horses that have broken fence,
And glutted all night long breast-deep in corn,
We issued gorged with knowledge, and I spoke:
'Why, Sirs, they do all this as well as we.'
'They hunt old trails' said Cyril 'very well;
But when did woman ever yet invent?'
'Ungracious!' answered Florian; 'have you learnt
No more from Psyche's lecture, you that talked
The trash that made me sick, and almost sad?'
'O trash' he said, 'but with a kernel in it.
Should I not call her wise, who made me wise?
And learnt? I learnt more from her in a flash,
Than in my brainpan were an empty hull,
And every Muse tumbled a science in.
A thousand hearts lie fallow in these halls,
And round these halls a thousand baby loves
Fly twanging headless arrows at the hearts,
Whence follows many a vacant pang; but O
With me, Sir, entered in the bigger boy,
The Head of all the golden-shafted firm,
The long-limbed lad that had a Psyche too;
He cleft me through the stomacher; and now
What think you of it, Florian? do I chase
The substance or the shadow? will it hold?
I have no sorcerer's malison on me,
No ghostly hauntings like his Highness. I
Flatter myself that always everywhere
I know the substance when I see it. Well,
Are castles shadows? Three of them? Is she
The sweet proprietress a shadow? If not,
Shall those three castles patch my tattered coat?
For dear are those three castles to my wants,
And dear is sister Psyche to my heart,
And two dear things are one of double worth,
And much I might have said, but that my zone
Unmanned me: then the Doctors! O to hear
The Doctors! O to watch the thirsty plants
735
Imbibing! once or twice I thought to roar,
To break my chain, to shake my mane: but thou,
Modulate me, Soul of mincing mimicry!
Make liquid treble of that bassoon, my throat;
Abase those eyes that ever loved to meet
Star-sisters answering under crescent brows;
Abate the stride, which speaks of man, and loose
A flying charm of blushes o'er this cheek,
Where they like swallows coming out of time
Will wonder why they came: but hark the bell
For dinner, let us go!'
And in we streamed
Among the columns, pacing staid and still
By twos and threes, till all from end to end
With beauties every shade of brown and fair
In colours gayer than the morning mist,
The long hall glittered like a bed of flowers.
How might a man not wander from his wits
Pierced through with eyes, but that I kept mine own
Intent on her, who rapt in glorious dreams,
The second-sight of some Astræan age,
Sat compassed with professors: they, the while,
Discussed a doubt and tost it to and fro:
A clamour thickened, mixt with inmost terms
Of art and science: Lady Blanche alone
Of faded form and haughtiest lineaments,
With all her autumn tresses falsely brown,
Shot sidelong daggers at us, a tiger-cat
In act to spring.
At last a solemn grace
Concluded, and we sought the gardens: there
One walked reciting by herself, and one
In this hand held a volume as to read,
And smoothed a petted peacock down with that:
Some to a low song oared a shallop by,
Or under arches of the marble bridge
Hung, shadowed from the heat: some hid and sought
In the orange thickets: others tost a ball
Above the fountain-jets, and back again
With laughter: others lay about the lawns,
Of the older sort, and murmured that their May
Was passing: what was learning unto them?
736
They wished to marry; they could rule a house;
Men hated learned women: but we three
Sat muffled like the Fates; and often came
Melissa hitting all we saw with shafts
Of gentle satire, kin to charity,
That harmed not: then day droopt; the chapel bells
Called us: we left the walks; we mixt with those
Six hundred maidens clad in purest white,
Before two streams of light from wall to wall,
While the great organ almost burst his pipes,
Groaning for power, and rolling through the court
A long melodious thunder to the sound
Of solemn psalms, and silver litanies,
The work of Ida, to call down from Heaven
A blessing on her labours for the world.
Sweet and low, sweet and low,
Wind of the western sea,
Low, low, breathe and blow,
Wind of the western sea!
Over the rolling waters go,
Come from the dying moon, and blow,
Blow him again to me;
While my little one, while my pretty one, sleeps.
Sleep and rest, sleep and rest,
Father will come to thee soon;
Rest, rest, on mother's breast,
Father will come to thee soon;
Father will come to his babe in the nest,
Silver sails all out of the west
Under the silver moon:
Sleep, my little one, sleep, my pretty one, sleep.
~ Alfred Lord Tennyson,
680:The Farewell
_P_. Farewell to Europe, and at once farewell
To all the follies which in Europe dwell;
To Eastern India now, a richer clime,
Richer, alas! in everything but rhyme,
The Muses steer their course; and, fond of change,
At large, in other worlds, desire to range;
Resolved, at least, since they the fool must play,
To do it in a different place, and way.
_F_. What whim is this, what error of the brain,
What madness worse than in the dog-star's reign?
Why into foreign countries would you roam,
Are there not knaves and fools enough at home?
If satire be thy object--and thy lays
As yet have shown no talents fit for praise-If satire be thy object, search all round,
Nor to thy purpose can one spot be found
Like England, where, to rampant vigour grown,
Vice chokes up every virtue; where, self-sown,
The seeds of folly shoot forth rank and bold,
And every seed brings forth a hundredfold.
_P_. No more of this--though Truth, (the more our shame,
The more our guilt) though Truth perhaps may claim,
And justify her part in this, yet here,
For the first time, e'en Truth offends my ear;
Declaim from morn to night, from night to morn,
Take up the theme anew, when day's new-born,
I hear, and hate--be England what she will,
With all her faults, she is my country still.
_F_. Thy country! and what then? Is that mere word
Against the voice of Reason to be heard?
Are prejudices, deep imbibed in youth,
To counteract, and make thee hate the truth?
'Tis sure the symptom of a narrow soul
To draw its grand attachment from the whole,
And take up with a part; men, not confined
Within such paltry limits, men design'd
Their nature to exalt, where'er they go,
Wherever waves can roll, and winds can blow,
Where'er the blessed sun, placed in the sky
165
To watch this subject world, can dart his eye,
Are still the same, and, prejudice outgrown,
Consider every country as their own;
At one grand view they take in Nature's plan,
Not more at home in England than Japan.
_P_. My good, grave Sir of Theory, whose wit,
Grasping at shadows, ne'er caught substance yet,
'Tis mighty easy o'er a glass of wine
On vain refinements vainly to refine,
To laugh at poverty in plenty's reign,
To boast of apathy when out of pain,
And in each sentence, worthy of the schools,
Varnish'd with sophistry, to deal out rules
Most fit for practice, but for one poor fault
That into practice they can ne'er be brought.
At home, and sitting in your elbow-chair,
You praise Japan, though you was never there:
But was the ship this moment under sail,
Would not your mind be changed, your spirits fail?
Would you not cast one longing eye to shore,
And vow to deal in such wild schemes no more?
Howe'er our pride may tempt us to conceal
Those passions which we cannot choose but feel,
There's a strange something, which, without a brain,
Fools feel, and which e'en wise men can't explain,
Planted in man to bind him to that earth,
In dearest ties, from whence he drew his birth.
If Honour calls, where'er she points the way
The sons of Honour follow, and obey;
If need compels, wherever we are sent
'Tis want of courage not to be content;
But, if we have the liberty of choice,
And all depends on our own single voice,
To deem of every country as the same
Is rank rebellion 'gainst the lawful claim
Of Nature, and such dull indifference
May be philosophy, but can't be sense.
_F_. Weak and unjust distinction, strange design,
Most peevish, most perverse, to undermine
Philosophy, and throw her empire down
By means of Sense, from whom she holds her crown,
Divine Philosophy! to thee we owe
166
All that is worth possessing here below;
Virtue and wisdom consecrate thy reign,
Doubled each joy, and pain no longer pain.
When, like a garden, where, for want of toil
And wholesome discipline, the rich, rank soil
Teems with incumbrances; where all around,
Herbs, noxious in their nature, make the ground,
Like the good mother of a thankless son,
Curse her own womb, by fruitfulness undone;
Like such a garden, when the human soul,
Uncultured, wild, impatient of control,
Brings forth those passions of luxuriant race,
Which spread, and stifle every herb of grace;
Whilst Virtue, check'd by the cold hand of Scorn,
Seems withering on the bed where she was born,
Philosophy steps in; with steady hand,
She brings her aid, she clears the encumber'd land;
Too virtuous to spare Vice one stroke, too wise
One moment to attend to Pity's cries-See with what godlike, what relentless power
She roots up every weed!
_P_. And every flower.
Philosophy, a name of meek degree,
Embraced, in token of humility,
By the proud sage, who, whilst he strove to hide,
In that vain artifice reveal'd his pride;
Philosophy, whom Nature had design'd
To purge all errors from the human mind,
Herself misled by the philosopher,
At once her priest and master, made us err:
Pride, pride, like leaven in a mass of flour,
Tainted her laws, and made e'en Virtue sour.
Had she, content within her proper sphere,
Taught lessons suited to the human ear,
Which might fair Virtue's genuine fruits produce,
Made not for ornament, but real use,
The heart of man, unrivall'd, she had sway'd,
Praised by the good, and by the bad obey'd;
But when she, overturning Reason's throne,
Strove proudly in its place to plant her own;
When she with apathy the breast would steel,
And teach us, deeply feeling, not to feel;
167
When she would wildly all her force employ,
Not to correct our passions, but destroy;
When, not content our nature to restore,
As made by God, she made it all new o'er;
When, with a strange and criminal excess,
To make us more than men, she made us less;
The good her dwindled power with pity saw,
The bad with joy, and none but fools with awe.
Truth, with a simple and unvarnish'd tale,
E'en from the mouth of Norton might prevail,
Could she get there; but Falsehood's sugar'd strain
Should pour her fatal blandishments in vain,
Nor make one convert, though the Siren hung,
Where she too often hangs, on Mansfield's tongue.
Should all the Sophs, whom in his course the sun
Hath seen, or past, or present, rise in one;
Should he, whilst pleasure in each sentence flows,
Like Plato, give us poetry in prose;
Should he, full orator, at once impart
The Athenian's genius with the Roman's art;
Genius and Art should in this instance fail,
Nor Rome, though join'd with Athens, here prevail.
'Tis not in man, 'tis not in more than man,
To make me find one fault in Nature's plan.
Placed low ourselves, we censure those above,
And, wanting judgment, think that she wants love;
Blame, where we ought in reason to commend,
And think her most a foe when most a friend.
Such be philosophers--their specious art,
Though Friendship pleads, shall never warp my heart,
Ne'er make me from this breast one passion tear,
Which Nature, my best friend, hath planted there.
_F_. Forgiving as a friend, what, whilst I live,
As a philosopher I can't forgive,
In this one point at last I join with you,
To Nature pay all that is Nature's due;
But let not clouded Reason sink so low,
To fancy debts she does not, cannot owe:
Bear, to full manhood grown, those shackles bear,
Which Nature meant us for a time to wear,
As we wear leading-strings, which, useless grown,
Are laid aside, when we can walk alone;
168
But on thyself, by peevish humour sway'd,
Wilt thou lay burdens Nature never laid?
Wilt thou make faults, whilst Judgment weakly errs,
And then defend, mistaking them for hers?
Darest thou to say, in our enlighten'd age,
That this grand master passion, this brave rage,
Which flames out for thy country, was impress'd
And fix'd by Nature in the human breast?
If you prefer the place where you were born,
And hold all others in contempt and scorn,
On fair comparison; if on that land
With liberal, and a more than equal hand,
Her gifts, as in profusion, Plenty sends;
If Virtue meets with more and better friends;
If Science finds a patron 'mongst the great;
If Honesty is minister of state;
If Power, the guardian of our rights design'd,
Is to that great, that only end, confined;
If riches are employ'd to bless the poor;
If Law is sacred, Liberty secure;
Let but these facts depend on proofs of weight,
Reason declares thy love can't be too great,
And, in this light could he our country view,
A very Hottentot must love it too.
But if, by Fate's decrees, you owe your birth
To some most barren and penurious earth,
Where, every comfort of this life denied,
Her real wants are scantily supplied;
Where Power is Reason, Liberty a joke,
Laws never made, or made but to be broke;
To fix thy love on such a wretched spot,
Because in Lust's wild fever there begot;
Because, thy weight no longer fit to bear,
By chance, not choice, thy mother dropp'd thee there,
Is folly, which admits not of defence;
It can't be Nature, for it is not sense.
By the same argument which here you hold,
(When Falsehood's insolent, let Truth be told)
If Propagation can in torments dwell,
A devil must, if born there, love his Hell.
_P_. Had Fate, to whose decrees I lowly bend,
And e'en in punishment confess a friend,
169
Ordain'd my birth in some place yet untried,
On purpose made to mortify my pride,
Where the sun never gave one glimpse of day,
Where Science never yet could dart one ray,
Had I been born on some bleak, blasted plain
Of barren Scotland, in a Stuart's reign,
Or in some kingdom, where men, weak, or worse,
Turn'd Nature's every blessing to a curse;
Where crowns of freedom, by the fathers won,
Dropp'd leaf by leaf from each degenerate son;
In spite of all the wisdom you display,
All you have said, and yet may have to say,
My weakness here, if weakness I confess,
I, as my country, had not loved her less.
Whether strict Reason bears me out in this,
Let those who, always seeking, always miss
The ways of Reason, doubt with precious zeal;
Theirs be the praise to argue, mine to feel.
Wish we to trace this passion to the root,
We, like a tree, may know it by its fruit;
From its rich stem ten thousand virtues spring,
Ten thousand blessings on its branches cling;
Yet in the circle of revolving years
Not one misfortune, not one vice, appears.
Hence, then, and what you Reason call, adore;
This, if not Reason, must be something more.
But (for I wish not others to confine;
Be their opinions unrestrain'd as mine)
Whether this love's of good or evil growth,
A vice, a virtue, or a spice of both,
Let men of nicer argument decide;
If it is virtuous, soothe an honest pride
With liberal praise; if vicious, be content,
It is a vice I never can repent;
A vice which, weigh'd in Heaven, shall more avail
Than ten cold virtues in the other scale.
_F_. This wild, untemper'd zeal (which, after all,
We, candour unimpeach'd, might madness call)
Is it a virtue? That you scarce pretend;
Or can it be a vice, like Virtue's friend,
Which draws us off from and dissolves the force
Of private ties, nay, stops us in our course
170
To that grand object of the human soul,
That nobler love which comprehends the whole?
Coop'd in the limits of this petty isle,
This nook, which scarce deserves a frown or smile,
Weigh'd with Creation, you, by whim undone,
Give all your thoughts to what is scarce worth one.
The generous soul, by Nature taught to soar,
Her strength confirm'd in philosophic lore,
At one grand view takes in a world with ease,
And, seeing all mankind, loves all she sees.
_P_. Was it most sure, which yet a doubt endures,
Not found in Reason's creed, though found in yours,
That these two services, like what we're told,
And know, of God's and Mammon's, cannot hold
And draw together; that, however both,
We neither serve, attempting to serve both,
I could not doubt a moment which to choose,
And which in common reason to refuse.
Invented oft for purposes of art,
Born of the head, though father'd on the heart,
This grand love of the world must be confess'd
A barren speculation at the best.
Not one man in a thousand, should he live
Beyond the usual term of life, could give,
So rare occasion comes, and to so few,
Proof whether his regards are feign'd, or true.
The love we bear our country is a root
Which never fails to bring forth golden fruit;
'Tis in the mind an everlasting spring
Of glorious actions, which become a king,
Nor less become a subject; 'tis a debt
Which bad men, though they pay not, can't forget;
A duty, which the good delight to pay,
And every man can practise every day.
Nor, for my life (so very dim my eye,
Or dull your argument) can I descry
What you with faith assert, how that dear love,
Which binds me to my country, can remove,
And make me of necessity forego,
That general love which to the world I owe.
Those ties of private nature, small extent,
In which the mind of narrow cast is pent,
171
Are only steps on which the generous soul
Mounts by degrees till she includes the whole.
That spring of love, which, in the human mind,
Founded on self, flows narrow and confined,
Enlarges as it rolls, and comprehends
The social charities of blood and friends,
Till, smaller streams included, not o'erpast,
It rises to our country's love at last;
And he, with liberal and enlarged mind,
Who loves his country, cannot hate mankind.
_F_. Friend, as you would appear, to Common Sense,
Tell me, or think no more of a defence,
Is it a proof of love by choice to run
A vagrant from your country?
_P_. Can the son
(Shame, shame on all such sons!) with ruthless eye,
And heart more patient than the flint, stand by,
And by some ruffian, from all shame divorced,
All virtue, see his honour'd mother forced?
Then--no, by Him that made me! not e'en then,
Could I with patience, by the worst of men,
Behold my country plunder'd, beggar'd, lost
Beyond redemption, all her glories cross'd,
E'en when occasion made them ripe, her fame
Fled like a dream, while she awakes to shame.
_F_. Is it not more the office of a friend,
The office of a patron, to defend
Her sinking state, than basely to decline
So great a cause, and in despair resign?
_P_. Beyond my reach, alas! the grievance lies,
And, whilst more able patriots doubt, she dies.
From a foul source, more deep than we suppose,
Fatally deep and dark, this grievance flows.
'Tis not that peace our glorious hopes defeats:
'Tis not the voice of Faction in the streets;
'Tis not a gross attack on Freedom made;
Tis not the arm of Privilege display'd,
Against the subject, whilst she wears no sting
To disappoint the purpose of a king;
These are no ills, or trifles, if compared
With those which are contrived, though not declared.
Tell me, Philosopher, is it a crime
172
To pry into the secret womb of Time;
Or, born in ignorance, must we despair
To reach events, and read the future there?
Why, be it so--still 'tis the right of man,
Imparted by his Maker, where he can,
To former times and men his eye to cast,
And judge of what's to come, by what is past.
Should there be found, in some not distant year,
(Oh, how I wish to be no prophet here!)
Amongst our British Lords should there be found
Some great in power, in principles unsound,
Who look on Freedom with an evil eye,
In whom the springs of Loyalty are dry;
Who wish to soar on wild Ambition's wings,
Who hate the Commons, and who love not Kings;
Who would divide the people and the throne,
To set up separate interests of their own;
Who hate whatever aids their wholesome growth,
And only join with, to destroy them both;
Should there be found such men in after-times,
May Heaven, in mercy to our grievous crimes,
Allot some milder vengeance, nor to them,
And to their rage, this wretched land condemn,
Thou God above, on whom all states depend,
Who knowest from the first their rise, and end,
If there's a day mark'd in the book of Fate,
When ruin must involve our equal state;
When law, alas! must be no more, and we,
To freedom born, must be no longer free;
Let not a mob of tyrants seize the helm,
Nor titled upstarts league to rob the realm;
Let not, whatever other ills assail,
A damned aristocracy prevail.
If, all too short, our course of freedom run,
'Tis thy good pleasure we should be undone,
Let us, some comfort in our griefs to bring,
Be slaves to one, and be that one a king.
_F_. Poets, accustom'd by their trade to feign,
Oft substitute creations of the brain
For real substance, and, themselves deceived,
Would have the fiction by mankind believed.
Such is your case--but grant, to soothe your pride,
173
That you know more than all the world beside,
Why deal in hints, why make a moment's doubt?
Resolved, and like a man, at once speak out;
Show us our danger, tell us where it lies,
And, to ensure our safety, make us wise.
_P_. Rather than bear the pain of thought, fools stray;
The proud will rather lose than ask their way:
To men of sense what needs it to unfold,
And tell a tale which they must know untold?
In the bad, interest warps the canker'd heart,
The good are hoodwink'd by the tricks of art;
And, whilst arch, subtle hypocrites contrive
To keep the flames of discontent alive;
Whilst they, with arts to honest men unknown,
Breed doubts between the people and the throne,
Making us fear, where Reason never yet
Allow'd one fear, or could one doubt admit,
Themselves pass unsuspected in disguise,
And 'gainst our real danger seal our eyes.
_F_. Mark them, and let their names recorded stand
On Shame's black roll, and stink through all the land.
_P_. That might some courage, but no prudence be;
No hurt to them, and jeopardy to me.
_F_. Leave out their names.
_P_. For that kind caution, thanks;
But may not judges sometimes fill up blanks?
_F_. Your country's laws in doubt then you reject?
_P_. The laws I love, the lawyers I suspect.
Amongst twelve judges may not one be found
(On bare, bare possibility I ground
This wholesome doubt) who may enlarge, retrench,
Create, and uncreate, and from the bench,
With winks, smiles, nods, and such like paltry arts,
May work and worm into a jury's hearts?
Or, baffled there, may, turbulent of soul,
Cramp their high office, and their rights control;
Who may, though judge, turn advocate at large,
And deal replies out by the way of charge,
Making Interpretation all the way,
In spite of facts, his wicked will obey,
And, leaving Law without the least defence,
May damn his conscience to approve his sense?
174
_F_. Whilst, the true guardians of this charter'd land,
In full and perfect vigour, juries stand,
A judge in vain shall awe, cajole, perplex.
_P_. Suppose I should be tried in Middlesex?
_F_. To pack a jury they will never dare.
_P_. There's no occasion to pack juries there.
_F_. 'Gainst prejudice all arguments are weak;
Reason herself without effect must speak.
Fly then thy country, like a coward fly,
Renounce her interest, and her laws defy.
But why, bewitch'd, to India turn thine eyes?
Cannot our Europe thy vast wrath suffice?
Cannot thy misbegotten Muse lay bare
Her brawny arm, and play the butcher there?
_P_. Thy counsel taken, what should Satire do?
Where could she find an object that is new?
Those travell'd youths, whom tender mothers wean,
And send abroad to see, and to be seen;
With whom, lest they should fornicate, or worse,
A tutor's sent by way of a dry nurse;
Each of whom just enough of spirit bears
To show our follies, and to bring home theirs,
Have made all Europe's vices so well known,
They seem almost as natural as our own.
_F_. Will India for thy purpose better do?
_P_. In one respect, at least--there's something new.
_F_. A harmless people, in whom Nature speaks
Free and untainted,'mongst whom Satire seeks,
But vainly seeks, so simply plain their hearts,
One bosom where to lodge her poison'd darts.
_P_. From knowledge speak you this? or, doubt on doubt
Weigh'd and resolved, hath Reason found it out?
Neither from knowledge, nor by Reason taught,
You have faith every where, but where you ought.
India or Europe--what's there in a name?
Propensity to vice in both the same,
Nature alike in both works for man's good,
Alike in both by man himself withstood.
Nabobs, as well as those who hunt them down,
Deserve a cord much better than a crown,
And a Mogul can thrones as much debase
As any polish'd prince of Christian race.
175
_F_. Could you,--a task more hard than you suppose,-Could you, in ridicule whilst Satire glows,
Make all their follies to the life appear,
'Tis ten to one you gain no credit here;
Howe'er well drawn, the picture, after all,
Because we know not the original,
Would not find favour in the public eye.
_P_. That, having your good leave, I mean to try:
And if your observations sterling hold,
If the piece should be heavy, tame, and cold,
To make it to the side of Nature lean,
And meaning nothing, something seem to mean:
To make the whole in lively colours glow,
To bring before us something that we know,
And from all honest men applause to win,
I'll group the Company, and put them in.
_F_. Be that ungenerous thought by shame suppress'd,
Add not distress to those too much distress'd;
Have they not, by blind zeal misled, laid bare
Those sores which never might endure the air?
Have they not brought their mysteries so low,
That what the wise suspected not, fools know?
From their first rise e'en to the present hour,
Have they not proved their own abuse of power,
Made it impossible, if fairly view'd,
Ever to have that dangerous power renew'd,
Whilst, unseduced by ministers, the throne
Regards our interests, and knows its own?
_P_. Should every other subject chance to fail,
Those who have sail'd, and those who wish'd to sail
In the last fleet, afford an ample field,
Which must beyond my hopes a harvest yield.
_F_. On such vile food Satire can never thrive.
_P_. She cannot starve, if there was only Clive.
~ Charles Churchill,
681:He gazed and gazed and gazed and gazed,
Amazed, amazed, amazed, amazed.

Like (7) 2
Saul
I.

Said Abner, ``At last thou art come! Ere I tell, ere thou speak,
``Kiss my cheek, wish me well!'' Then I wished it, and did kiss his cheek.
And he, ``Since the King, O my friend, for thy countenance sent,
``Neither drunken nor eaten have we; nor until from his tent
``Thou return with the joyful assurance the King liveth yet,
``Shall our lip with the honey be bright, with the water be wet.
``For out of the black mid-tent's silence, a space of three days,
``Not a sound hath escaped to thy servants, of prayer nor of praise,
``To betoken that Saul and the Spirit have ended their strife,
``And that, faint in his triumph, the monarch sinks back upon life.

II.

``Yet now my heart leaps, O beloved! God's child with his dew
``On thy gracious gold hair, and those lilies still living and blue
``Just broken to twine round thy harp-strings, as if no wild beat
``Were now raging to torture the desert!''

III.

                     Then I, as was meet,
Knelt down to the God of my fathers, and rose on my feet,
And ran o'er the sand burnt to powder. The tent was unlooped;
I pulled up the spear that obstructed, and under I stooped
Hands and knees on the slippery grass-patch, all withered and gone,
That extends to the second enclosure, I groped my way on
Till I felt where the foldskirts fly open. Then once more I prayed,
And opened the foldskirts and entered, and was not afraid
But spoke, ``Here is David, thy servant!'' And no voice replied.
At the first I saw nought but the blackness but soon I descried
A something more black than the blackness-the vast, the upright
Main prop which sustains the pavilion: and slow into sight
Grew a figure against it, gigantic and blackest of all.
Then a sunbeam, that burst thro' the tent-roof, showed Saul.

IV.

He stood as erect as that tent-prop, both arms stretched out wide
On the great cross-support in the centre, that goes to each side;
He relaxed not a muscle, but hung there as, caught in his pangs
And waiting his change, the king-serpent all heavily hangs,
Far away from his kind, in the pine, till deliverance come
With the spring-time,-so agonized Saul, drear and stark, blind and dumb.

V.

Then I tuned my harp,-took off the lilies we twine round its chords
Lest they snap 'neath the stress of the noon-tide-those sunbeams like swords!
And I first played the tune all our sheep know, as, one after one,
So docile they come to the pen-door till folding be done.
They are white and untorn by the bushes, for lo, they have fed
Where the long grasses stifle the water within the stream's bed;
And now one after one seeks its lodging, as star follows star
Into eve and the blue far above us,-so blue and so far!

VI.

-Then the tune, for which quails on the cornland will each leave his mate
To fly after the player; then, what makes the crickets elate
Till for boldness they fight one another: and then, what has weight
To set the quick jerboa amusing outside his sand house-
There are none such as he for a wonder, half bird and half mouse!
God made all the creatures and gave them our love and our fear,
To give sign, we and they are his children, one family here.
VII.

Then I played the help-tune of our reapers, their wine-song, when hand
Grasps at hand, eye lights eye in good friendship, and great hearts expand
And grow one in the sense of this world's life.-And then, the last song
When the dead man is praised on his journey-``Bear, bear him along
``With his few faults shut up like dead flowerets! Are balm-seeds not here
``To console us? The land has none left such as he on the bier.
``Oh, would we might keep thee, my brother!''-And then, the glad chaunt
Of the marriage,-first go the young maidens, next, she whom we vaunt
As the beauty, the pride of our dwelling.-And then, the great march
Wherein man runs to man to assist him and buttress an arch
Nought can break; who shall harm them, our friends?-Then, the chorus intoned
As the Levites go up to the altar in glory enthroned.
But I stopped here: for here in the darkness Saul groaned.

VIII.

And I paused, held my breath in such silence, and listened apart;
And the tent shook, for mighty Saul shuddered: and sparkles 'gan dart
From the jewels that woke in his turban, at once with a start,
All its lordly male-sapphires, and rubies courageous at heart.
So the head: but the body still moved not, still hung there erect.
And I bent once again to my playing, pursued it unchecked,
As I sang,-

IX.

     ``Oh, our manhood's prime vigour! No spirit feels waste,
``Not a muscle is stopped in its playing nor sinew unbraced.
``Oh, the wild joys of living! the leaping from rock up to rock,
``The strong rending of boughs from the fir-tree, the cool silver shock
``Of the plunge in a pool's living water, the hunt of the bear,
``And the sultriness showing the lion is couched in his lair.
``And the meal, the rich dates yellowed over with gold dust divine,
``And the locust-flesh steeped in the pitcher, the full draught of wine,
``And the sleep in the dried river-channel where bulrushes tell
``That the water was wont to go warbling so softly and well.
``How good is man's life, the mere living! how fit to employ
``All the heart and the soul and the senses for ever in joy!
``Hast thou loved the white locks of thy father, whose sword thou didst guard
``When he trusted thee forth with the armies, for glorious reward?
``Didst thou see the thin hands of thy mother, held up as men sung
``The low song of the nearly-departed, and bear her faint tongue
``Joining in while it could to the witness, `Let one more attest,
`` `I have lived, seen God's hand thro'a lifetime, and all was for best'?
``Then they sung thro' their tears in strong triumph, not much, but the rest.
``And thy brothers, the help and the contest, the working whence grew
``Such result as, from seething grape-bundles, the spirit strained true:
``And the friends of thy boyhood-that boyhood of wonder and hope,
``Present promise and wealth of the future beyond the eye's scope,-
``Till lo, thou art grown to a monarch; a people is thine;
``And all gifts, which the world offers singly, on one head combine!
``On one head, all the beauty and strength, love and rage (like the throe
``That, a-work in the rock, helps its labour and lets the gold go)
``High ambition and deeds which surpass it, fame crowning them,-all
``Brought to blaze on the head of one creature-King Saul!''

X.

And lo, with that leap of my spirit,-heart, hand, harp and voice,
Each lifting Saul's name out of sorrow, each bidding rejoice
Saul's fame in the light it was made for-as when, dare I say,
The Lord's army, in rapture of service, strains through its array,
And up soareth the cherubim-chariot-``Saul!'' cried I, and stopped,
And waited the thing that should follow. Then Saul, who hung propped
By the tent's cross-support in the centre, was struck by his name.
Have ye seen when Spring's arrowy summons goes right to the aim,
And some mountain, the last to withstand her, that held (he alone,
While the vale laughed in freedom and flowers) on a broad bust of stone
A year's snow bound about for a breastplate,-leaves grasp of the sheet?
Fold on fold all at once it crowds thunderously down to his feet,
And there fronts you, stark, black, but alive yet, your mountain of old,
With his rents, the successive bequeathings of ages untold-
Yea, each harm got in fighting your battles, each furrow and scar
Of his head thrust 'twixt you and the tempest-all hail, there they are!
-Now again to be softened with verdure, again hold the nest
Of the dove, tempt the goat and its young to the green on his crest
For their food in the ardours of summer. One long shudder thrilled
All the tent till the very air tingled, then sank and was stilled
At the King's self left standing before me, released and aware.
What was gone, what remained? All to traverse, 'twixt hope and despair;
Death was past, life not come: so he waited. Awhile his right hand
Held the brow, helped the eyes left too vacant forthwith to remand
To their place what new objects should enter: 'twas Saul as before.
I looked up and dared gaze at those eyes, nor was hurt any more
Than by slow pallid sunsets in autumn, ye watch from the shore,
At their sad level gaze o'er the ocean-a sun's slow decline
Over hills which, resolved in stern silence, o'erlap and entwine
Base with base to knit strength more intensely: so, arm folded arm
O'er the chest whose slow heavings subsided.

XI.

                     What spell or what charm,
(For, awhile there was trouble within me) what next should I urge
To sustain him where song had restored him?-Song filled to the verge
His cup with the wine of this life, pressing all that it yields
Of mere fruitage, the strength and the beauty: beyond, on what fields,
Glean a vintage more potent and perfect to brighten the eye
And bring blood to the lip, and commend them the cup they put by?
He saith, ``It is good;'' still he drinks not: he lets me praise life,
Gives assent, yet would die for his own part.

XII.

                      Then fancies grew rife
Which had come long ago on the pasture, when round me the sheep
Fed in silence-above, the one eagle wheeled slow as in sleep;
And I lay in my hollow and mused on the world that might lie
'Neath his ken, though I saw but the strip 'twixt the hill and the sky:
And I laughed-``Since my days are ordained to be passed with my flocks,
``Let me people at least, with my fancies, the plains and the rocks,
``Dream the life I am never to mix with, and image the show
``Of mankind as they live in those fashions I hardly shall know!
``Schemes of life, its best rules and right uses, the courage that gains,
``And the prudence that keeps what men strive for.'' And now these old trains
Of vague thought came again; I grew surer; so, once more the string
Of my harp made response to my spirit, as thus-

XIII.

                        ``Yea, my King,''
I began-``thou dost well in rejecting mere comforts that spring
``From the mere mortal life held in common by man and by brute:
``In our flesh grows the branch of this life, in our soul it bears fruit.
``Thou hast marked the slow rise of the tree,-how its stem trembled first
``Till it passed the kid's lip, the stag's antler then safely outburst
``The fan-branches all round; and thou mindest when these too, in turn
``Broke a-bloom and the palm-tree seemed perfect: yet more was to learn,
``E'en the good that comes in with the palm-fruit. Our dates shall we slight,
``When their juice brings a cure for all sorrow? or care for the plight
``Of the palm's self whose slow growth produced them? Not so! stem and branch
``Shall decay, nor be known in their place, while the palm-wine shall staunch
``Every wound of man's spirit in winter. I pour thee such wine.
``Leave the flesh to the fate it was fit for! the spirit be thine!
``By the spirit, when age shall o'ercome thee, thou still shalt enjoy
``More indeed, than at first when inconscious, the life of a boy.
``Crush that life, and behold its wine running! Each deed thou hast done
``Dies, revives, goes to work in the world; until e'en as the sun
``Looking down on the earth, though clouds spoil him, though tempests efface,
``Can find nothing his own deed produced not, must everywhere trace
``The results of his past summer-prime'-so, each ray of thy will,
``Every flash of thy passion and prowess, long over, shall thrill
``Thy whole people, the countless, with ardour, till they too give forth
``A like cheer to their sons, who in turn, fill the South and the North
``With the radiance thy deed was the germ of. Carouse in the past!
``But the license of age has its limit; thou diest at last:
``As the lion when age dims his eyeball, the rose at her height
``So with man-so his power and his beauty for ever take flight.
``No! Again a long draught of my soul-wine! Look forth o'er the years!
``Thou hast done now with eyes for the actual; begin with the seer's!
``Is Saul dead? In the depth of the vale make his tomb-bid arise
``A grey mountain of marble heaped four-square, till, built to the skies,
``Let it mark where the great First King slumbers: whose fame would ye know?
``Up above see the rock's naked face, where the record shall go
``In great characters cut by the scribe,-Such was Saul, so he did;
``With the sages directing the work, by the populace chid,-
``For not half, they'll affirm, is comprised there! Which fault to amend,
``In the grove with his kind grows the cedar, whereon they shall spend
``(See, in tablets 'tis level before them) their praise, and record
``With the gold of the graver, Saul's story,-the statesman's great word
``Side by side with the poet's sweet comment. The river's a-wave
``With smooth paper-reeds grazing each other when prophet-winds rave:
``So the pen gives unborn generations their due and their part
``In thy being! Then, first of the mighty, thank God that thou art!''

XIV.

And behold while I sang but O Thou who didst grant me that day,
And before it not seldom hast granted thy help to essay,
Carry on and complete an adventure,-my shield and my sword
In that act where my soul was thy servant, thy word was my word,-
Still be with me, who then at the summit of human endeavour
And scaling the highest, man's thought could, gazed hopeless as ever
On the new stretch of heaven above me-till, mighty to save,
Just one lift of thy hand cleared that distance-God's throne from man's grave!
Let me tell out my tale to its ending-my voice to my heart
Which can scarce dare believe in what marvels last night I took part,
As this morning I gather the fragments, alone with my sheep,
And still fear lest the terrible glory evanish like sleep!
For I wake in the grey dewy covert, while Hebron upheaves
The dawn struggling with night on his shoulder, and Kidron retrieves
Slow the damage of yesterday's sunshine.

XV.

                   I say then,-my song
While I sang thus, assuring the monarch, and ever more strong
Made a proffer of good to console him-he slowly resumed
His old motions and habitudes kingly. The right-hand replumed
His black locks to their wonted composure, adjusted the swathes
Of his turban, and see-the huge sweat that his countenance bathes,
He wipes off with the robe; and he girds now his loins as of yore,
And feels slow for the armlets of price, with the clasp set before.
He is Saul, ye remember in glory,-ere error had bent
The broad brow from the daily communion; and still, though much spent
Be the life and the bearing that front you, the same, God did choose,
To receive what a man may waste, desecrate, never quite lose.
So sank he along by the tent-prop till, stayed by the pile
Of his armour and war-cloak and garments, he leaned there awhile,
And sat out my singing,-one arm round the tent-prop, to raise
His bent head, and the other hung slack-till I touched on the praise
I foresaw from all men in all time, to the man patient there;
And thus ended, the harp falling forward. Then first I was 'ware
That he sat, as I say, with my head just above his vast knees
Which were thrust out on each side around me, like oak-roots which please
To encircle a lamb when it slumbers. I looked up to know
If the best I could do had brought solace: he spoke not, but slow
Lifted up the hand slack at his side, till he laid it with care
Soft and grave, but in mild settled will, on my brow: thro' my hair
The large fingers were pushed, and he bent back my bead, with kind power-
All my face back, intent to peruse it, as men do a flower.
Thus held he me there with his great eyes that scrutinized mine-
And oh, all my heart how it loved him! but where was the sign?
I yearned-``Could I help thee, my father, inventing a bliss,
``I would add, to that life of the past, both the future and this;
``I would give thee new life altogether, as good, ages hence,
``As this moment,-had love but the warrant, love's heart to dispense!''

XVI.

Then the truth came upon me. No harp more-no song more! outbroke-

XVII.

``I have gone the whole round of creation: I saw and I spoke:
``I, a work of God's hand for that purpose, received in my brain
``And pronounced on the rest of his hand-work-returned him again
``His creation's approval or censure: I spoke as I saw:
``I report, as a man may of God's work-all's love, yet all's law.
``Now I lay down the judgeship he lent me. Each faculty tasked
``To perceive him, has gained an abyss, where a dewdrop was asked.
``Have I knowledge? confounded it shrivels at Wisdom laid bare.
``Have I forethought? how purblind, how blank, to the Infinite Care!
``Do I task any faculty highest, to image success?
``I but open my eyes,-and perfection, no more and no less,
``In the kind I imagined, full-fronts me, and God is seen God
``In the star, in the stone, in the flesh, in the soul and the clod.
``And thus looking within and around me, I ever renew
``(With that stoop of the soul which in bending upraises it too)
``The submission of man's nothing-perfect to God's all-complete,
``As by each new obeisance in spirit, I climb to his feet.
``Yet with all this abounding experience, this deity known,
``I shall dare to discover some province, some gift of my own.
``There's a faculty pleasant to exercise, hard to hoodwink,
``I am fain to keep still in abeyance, (I laugh as I think)
``Lest, insisting to claim and parade in it, wot ye, I worst
``E'en the Giver in one gift.-Behold, I could love if I durst!
``But I sink the pretension as fearing a man may o'ertake
``God's own speed in the one way of love: I abstain for love's sake.
``-What, my soul? see thus far and no farther? when doors great and small,
``Nine-and-ninety flew ope at our touch, should the hundredth appal?
``In the least things have faith, yet distrust in the greatest of all?
``Do I find love so full in my nature, God's ultimate gift,
``That I doubt his own love can compete with it? Here, the parts shift?
``Here, the creature surpass the Creator,-the end, what Began?
``Would I fain in my impotent yearning do all for this man,
``And dare doubt he alone shall not help him, who yet alone can?
``Would it ever have entered my mind, the bare will, much less power,
``To bestow on this Saul what I sang of, the marvellous dower
``Of the life he was gifted and filled with? to make such a soul,
``Such a body, and then such an earth for insphering the whole?
``And doth it not enter my mind (as my warm tears attest)
``These good things being given, to go on, and give one more, the best?
``Ay, to save and redeem and restore him, maintain at the height
``This perfection,-succeed with life's day-spring, death's minute of night?
``Interpose at the difficult minute, snatch Saul the mistake,
``Saul the failure, the ruin he seems now,-and bid him awake
``From the dream, the probation, the prelude, to find himself set
``Clear and safe in new light and new life,-a new harmony yet
``To be run, and continued, and ended-who knows?-or endure!
``The man taught enough, by life's dream, of the rest to make sure;
``By the pain-throb, triumphantly winning intensified bliss,
``And the next world's reward and repose, by the struggles in this.

XVIII.

``I believe it! 'Tis thou, God, that givest, 'tis I who receive:
``In the first is the last, in thy will is my power to believe.
``All's one gift: thou canst grant it moreover, as prompt to my prayer
``As I breathe out this breath, as I open these arms to the air.
``From thy will, stream the worlds, life and nature, thy dread Sabaoth:
``I will?-the mere atoms despise me! Why am I not loth
``To look that, even that in the face too? Why is it I dare
``Think but lightly of such impuissance? What stops my despair?
``This;-'tis not what man Does which exalts him, but what man Would do!
``See the King-I would help him but cannot, the wishes fall through.
``Could I wrestle to raise him from sorrow, grow poor to enrich,
``To fill up his life, starve my own out, I would-knowing which,
``I know that my service is perfect. Oh, speak through me now!
``Would I suffer for him that I love? So wouldst thou-so wilt thou!
``So shall crown thee the topmost, ineffablest, uttermost crown-
``And thy love fill infinitude wholly, nor leave up nor down
``One spot for the creature to stand in! It is by no breath,
``Turn of eye, wave of hand, that salvation joins issue with death!
``As thy Love is discovered almighty, almighty be proved
``Thy power, that exists with and for it, of being Beloved!
``He who did most, shall bear most; the strongest shall stand the most weak.
``'Tis the weakness in strength, that I cry for! my flesh, that I seek
``In the Godhead! I seek and I find it. O Saul, it shall be
``A Face like my face that receives thee; a Man like to me,
``Thou shalt love and be loved by, for ever: a Hand like this hand
``Shall throw open the gates of new life to thee! See the Christ stand!''

XIX.

I know not too well how I found my way home in the night.
There were witnesses, cohorts about me, to left and to right,
Angels, powers, the unuttered, unseen, the alive, the aware:
I repressed, I got through them as hardly, as strugglingly there,
As a runner beset by the populace famished for news-
Life or death. The whole earth was awakened, hell loosed with her crews;
And the stars of night beat with emotion, and tingled and shot
Out in fire the strong pain of pent knowledge: but I fainted not,
For the Hand still impelled me at once and supported, suppressed
All the tumult, and quenched it with quiet, and holy behest,
Till the rapture was shut in itself, and the earth sank to rest.
Anon at the dawn, all that trouble had withered from earth-
Not so much, but I saw it die out in the day's tender birth;
In the gathered intensity brought to the grey of the hills;
In the shuddering forests' held breath; in the sudden wind-thrills;
In the startled wild beasts that bore off, each with eye sidling still
Though averted with wonder and dread; in the birds stiff and chill
That rose heavily, as I approached them, made stupid with awe:
E'en the serpent that slid away silent,-he felt the new law.
The same stared in the white humid faces upturned by the flowers;
The same worked in the heart of the cedar and moved the vine-bowers:
And the little brooks witnessing murmured, persistent and low,
With their obstinate, all but hushed voices-``E'en so, it is so!''
The jumping hare.

One of the three cities of Refuge.
*
A brook in Jerusalem.


~ Robert Browning, Rhyme for a Child Viewing a Naked Venus in a Painting of 'The Judgement of Paris'
,
682:The Kalevala - Rune Iii
WAINAMOINEN AND YOUKAHAINEN.
Wainamoinen, ancient minstrel,
Passed his years in full contentment,
On the meadows of Wainola,
On the plains of Kalevala,
Singing ever wondrous legends,
Songs of ancient wit and wisdom,
Chanting one day, then a second,
Singing in the dusk of evening,
Singing till the dawn of morning,
Now the tales of old-time heroes,
Tales of ages long forgotten,
Now the legends of creation,
Once familiar to the children,
By our children sung no longer,
Sung in part by many heroes,
In these mournful days of evil,
Evil days our race befallen.
Far and wide the story travelled,
Far away men spread the knowledge
Of the chanting of the hero,
Of the song of Wainamoinen;
To the South were heard the echoes,
All of Northland heard the story.
Far away in dismal Northland,
Lived the singer, Youkahainen,
Lapland's young and reckless minstrel,
Once upon a time when feasting,
Dining with his friends and fellows,
Came upon his ears the story
That there lived a sweeter singer,
On the meadows of Wainola,
On the plains of Kalevala,
Better skilled in chanting legends,
Better skilled than Youkahainen,
Better than the one that taught him.
Straightway then the bard grew angry,
23
Envy rose within his bosom,
Envy of this Wainamoinen,
Famed to be a sweeter singer;
Hastes he angry to his mother,
To his mother, full of wisdom,
Vows that he will southward hasten,
Hie him southward and betake him
To the dwellings of Wainola,
To the cabins of the Northland,
There as bard to vie in battle,
With the famous Wainamoinen.
'Nay,' replies the anxious father,
'Do not go to Kalevala.'
'Nay,' replies the fearful mother,
'Go not hence to Wainamoinen,
There with him to offer battle;
He will charm thee with his singing
Will bewitch thee in his anger,
He will drive thee back dishonored,
Sink thee in the fatal snow-drift,
Turn to ice thy pliant fingers,
Turn to ice thy feet and ankles.'
These the words of Youkahainen:
Good the judgement of a father,
Better still, a mother's counsel,
Best of all one's own decision.
I will go and face the minstrel,
Challenge him to sing in contest,
Challenge him as bard to battle,
Sing to him my sweet-toned measures,
Chant to him my oldest legends,
Chant to him my garnered wisdom,
That this best of boasted singers,
That this famous bard of Suomi,
Shall be worsted in the contest,
Shall become a hapless minstrel;
By my songs shall I transform him,
That his feet shall be as flint-stone,
And as oak his nether raiment;
And this famous, best of singers,
Thus bewitched, shall carry ever,
In his heart a stony burden,
24
On his shoulder bow of marble,
On his hand a flint-stone gauntlet,
On his brow a stony visor.'
Then the wizard, Youkahainen,
Heeding not advice paternal,
Heeding not his mother's counsel,
Leads his courser from his stable,
Fire outstreaming from his nostrils,
From his hoofs, the sparks outshooting,
Hitches to his sledge, the fleet-foot,
To his golden sledge, the courser,
Mounts impetuous his snow-sledge,
Leaps upon the hindmost cross-bench,
Strikes his courser with his birch-whip,
With his birch-whip, pearl-enamelled.
Instantly the prancing racer
Springs away upon his journey;
On he, restless, plunges northward,
All day long be onward gallops,
All the next day, onward, onward,
So the third from morn till evening,
Till the third day twilight brings him
To the meadows of Wainola,
To the plains of Kalevala.
As it happened, Wainamoinen,
Wainamoinen, the magician,
Rode that sunset on the highway,
Silently for pleasure driving
Down Wainola's peaceful meadows,
O'er the plains of Kalevala.
Youkahainen, young and fiery,
Urging still his foaming courser,
Dashes down upon the singer,
Does not turn aside in meeting,
Meeting thus in full collision;
Shafts are driven tight together,
Hames and collars wedged and tangled,
Tangled are the reins and traces.
Thus perforce they make a stand-still,
Thus remain and well consider;
Water drips from hame and collar,
Vapors rise from both their horses.
25
Speaks the minstrel, Wainamoinen:
'Who art thou, and whence? Thou comest
Driving like a stupid stripling,
Wainamoinen and Youkahainen.
Careless, dashing down upon me.
Thou hast ruined shafts and traces;
And the collar of my racer
Thou hast shattered into ruin,
And my golden sleigh is broken,
Box and runners dashed to pieces.'
Youkahainen then make answer,
Spake at last the words that follow:
'I am youthful Youkahainen,
But make answer first, who thou art,
Whence thou comest, where thou goest,
From what lowly tribe descended?'
Wainamolinen, wise and ancient,
Answered thus the youthful minstrel:
'If thou art but Youkahainen,
Thou shouldst give me all the highway;
I am many years thy senior.'
Then the boastful Youkahainen
Spake again to Wainamoinen:
'Young or ancient, little matter,
Little consequence the age is;
He that higher stands in wisdom,
He whose knowledge is the greater,
He that is the sweeter singer,
He alone shall keep the highway,
And the other take the roadside.
Art thou ancient Wainamoinen,
Famous sorcerer and minstrel?
Let us then begin our singing,
Let us sing our ancient legends,
Let us chant our garnered wisdom,
That the one may hear the other,
That the one may judge the other,
In a war of wizard sayings.'
Wainamoinen, wise and ancient,
Thus replied in modest accents:
'What I know is very little,
Hardly is it worth the singing,
26
Neither is my singing wondrous:
All my days I have resided
In the cold and dreary Northland,
In a desert land enchanted,
In my cottage home for ayes;
All the songs that I have gathered,
Are the cuckoo's simple measures,
Some of these I may remember;
But since thou perforce demandest,
I accept thy boastful challenge.
Tell me now, my golden youngster,
What thou knowest more than others,
Open now thy store of wisdom.'
Thus made answer Youkahainen,
Lapland's young and fiery minstrel:
'Know I many bits of learning
This I know in perfect clearness:
Every roof must have a chimney,
Every fire-place have a hearth-stone;
Lives of seal are free and merry,
Merry is the life of walrus,
Feeding on incautious salmon,
Daily eating perch and whiting;
Whitings live in quiet shallows,
Salmon love the level bottoms;
Spawns the pike in coldest weather,
And defies the storms of winter.
Slowly perches swim in Autumn,
Wry-backed, hunting deeper water,
Spawn in shallows in the summer,
Bounding on the shore of ocean.
Should this wisdom seem too little,
I can tell thee other matters,
Sing thee other wizard sayings:
All the Northmen plow with reindeer,
Mother-horses plow the Southland,
Inner Lapland plows with oxen;
All the trees on Pisa-mountain,
Know I well in all their grandeur;
On the Horna-rock are fir-trees,
Fir-trees growing tall and slender;
Slender grow the trees on mountains.
27
Three, the water-falls in number,
Three in number, inland oceans,
Three in number, lofty mountains,
Shooting to the vault of heaven.
Hallapyora's near to Yaemen,
Katrakoski in Karyala;
Imatra, the falling water,
Tumbles, roaring, into Wuoksi.'
Then the ancient Wainimoinen:
'Women's tales and children's wisdom
Do not please a bearded hero,
Hero, old enough for wedlock;
Tell the story of creation,
Tell me of the world's beginning,
Tell me of the creatures in it,
And philosophize a little.'
Then the youthful Youkahainen
Thus replied to Wainamoinen:
'Know I well the titmouse-fountains,
Pretty birdling is the titmouse;
And the viper, green, a serpent;
Whitings live in brackish waters;
Perches swim in every river;
Iron rusts, and rusting weakens;
Bitter is the taste of umber;
Boiling water is malicious;
Fire is ever full of danger;
First physician, the Creator;
Remedy the oldest, water;
Magic is the child of sea-foam;
God the first and best adviser;
Waters gush from every mountain;
Fire descended first from heaven;
Iron from the rust was fashioned;
Copper from the rocks created;
Marshes are of lands the oldest;
First of all the trees, the willow;
Fir-trees were the first of houses;
Hollowed stones the first of kettles.'
Now the ancient Wainamoinen
Thus addresses Youkahainen:
'Canst thou give me now some wisdom,
28
Is this nonsense all thou knowest?'
Youkahainen thus made answer:
'I can tell thee still a trifle,
Tell thee of the times primeval,
When I plowed the salt-sea's bosom,
When I raked the sea-girt islands,
When I dug the salmon-grottoes,
Hollowed out the deepest caverns,
When I all the lakes created,
When I heaped the mountains round them,
When I piled the rocks about them.
I was present as a hero,
Sixth of wise and ancient heroes,
Seventh of all primeval heroes,
When the heavens were created,
When were formed the ether-spaces,
When the sky was crystal-pillared,
When was arched the beauteous rainbow,
When the Moon was placed in orbit,
When the silver Sun was planted,
When the Bear was firmly stationed,
And with stars the heavens were sprinkled.'
Spake the ancient Wainamoinen:
'Thou art surely prince of liars,
Lord of all the host of liars;
Never wert thou in existence,
Surely wert thou never present,
When was plowed the salt-sea's bosom,
When were raked the sea-girt islands,
When were dug the salmon-grottoes,
When were hollowed out the caverns,
When the lakes were all created,
When were heaped the mountains round them,
When the rocks were piled about them.
Thou wert never seen or heard of
When the earth was first created,
When were made the ether-spaces,
When the air was crystal-pillared,
When the Moon was placed in orbit,
When the silver Sun was planted,
When the Bear was firmly stationed,
When the skies with stars were sprinkled.'
29
Then in anger Youkahainen
Answered ancient Wainamoinen:
'Then, sir, since I fail in wisdom,
With the sword I offer battle;
Come thou, famous bard and minstrel,
Thou the ancient wonder-singer,
Let us try our strength with broadswords,
let our blades be fully tested.'
Spake the ancient Wainamoinen:
'Not thy sword and not thy wisdom,
Not thy prudence, nor thy cunning,
Do I fear a single moment.
Let who may accept thy challenge,
Not with thee, a puny braggart,
Not with one so vain and paltry,
Will I ever measure broadswords.'
Then the youthful Youkahainen,
Mouth awry and visage sneering,
Shook his golden locks and answered:
'Whoso fears his blade to measure,
Fears to test his strength at broadswords,
Into wild-boar of the forest,
Swine at heart and swine in visage,
Singing I will thus transform him;
I will hurl such hero-cowards,
This one hither, that one thither,
Stamp him in the mire and bedding,
In the rubbish of the stable.'
Angry then grew Wainamoinen,
Wrathful waxed, and fiercely frowning,
Self-composed he broke his silence,
And began his wondrous singing.
Sang he not the tales of childhood,
Children's nonsense, wit of women,
Sang he rather bearded heroes,
That the children never heard of,
That the boys and maidens knew not
Known but half by bride and bridegroom,
Known in part by many heroes,
In these mournful days of evil,
Evil times our race befallen.
Grandly sang wise Wainamoinen,
30
Till the copper-bearing mountains,
And the flinty rocks and ledges
Heard his magic tones and trembled;
Mountain cliffs were torn to pieces,
All the ocean heaved and tumbled;
And the distant hills re-echoed.
Lo! the boastful Youkahainen
Is transfixed in silent wonder,
And his sledge with golden trimmings
Floats like brushwood on the billows;
Sings his braces into reed-grass,
Sings his reins to twigs of willow,
And to shrubs his golden cross-bench.
Lo! his birch-whip, pearl-enameled,
Floats a reed upon the border;
Lo! his steed with golden forehead,
Stands a statue on the waters;
Hames and traces are as fir-boughs,
And his collar, straw and sea-grass.
Still the minstrel sings enchantment,
Sings his sword with golden handle,
Sings it into gleam of lightning,
Hangs it in the sky above him;
Sings his cross-bow, gaily painted,
To a rainbow o'er the ocean;
Sings his quick and feathered arrows
Into hawks and screaming eagles;
Sings his dog with bended muzzle,
Into block of stone beside him;
Sings his cap from off his forehead,
Sings it into wreaths of vapor;
From his hands he sings his gauntlets
Into rushes on the waters;
Sings his vesture, purple-colored,
Into white clouds in the heavens;
Sings his girdle, set with jewels,
Into twinkling stars around him;
And alas! for Youkahainen,
Sings him into deeps of quick-sand;
Ever deeper, deeper, deeper,
In his torture, sinks the wizard,
To his belt in mud and water.
31
Now it was that Youkahainen
Comprehended but too clearly
What his folly, what the end was,
Of the journey he had ventured,
Vainly he had undertaken
For the glory of a contest
With the grand, old Wainamoinen.
When at last young Youkahainen,
Pohyola's old and sorry stripling,
Strives his best to move his right foot,
But alas! the foot obeys not;
When he strives to move his left foot,
Lo! he finds it turned to flint-stone.
Thereupon sad Youkahainen,
In the deeps of desperation,
And in earnest supplication,
Thus addresses Wainamoinen:
'O thou wise and worthy minstrel,
Thou the only true, magician,
Cease I pray thee thine enchantment,.
Only turn away thy magic,
Let me leave this slough of horror,
Loose me from this stony prison,
Free me from this killing torment,
I will pay a golden ransom.'
Spake the ancient Wainamoinen:
'What the ransom thou wilt give me
If I cease from mine enchantment,
If I turn away my magic,
Lift thee from thy slough of horror,
Loose thee from thy stony prison,
Free thee from thy killing torment?'
Answered youthful Youkahainen:
'Have at home two magic cross-bows,
Pair of bows of wondrous power,
One so light a child can bend it,
Only strength can bend the other,
Take of these the one that pleases.'
Then the ancient Wainamoinen:
'Do not wish thy magic cross-bows,
Have a few of such already,
Thine to me are worse than useless
32
I have bows in great abundance,
Bows on every nail and rafter,
Bows that laugh at all the hunters,
Bows that go themselves a-hunting.'
Then the ancient Wainamoinen
Sang alas! poor Youkahainen
Deeper into mud and water,
Deeper in the slough of torment.
Youkahainen thus made answer:
'Have at home two magic shallops,
Beautiful the boats and wondrous;
One rides light upon the ocean,
One is made for heavy burdens;
Take of these the one that pleases.'
Spake the ancient Wainamoinen:
'Do not wish thy magic shallops,
Have enough of such already;
All my bays are full of shallops,
All my shores are lined with shallops,
Some before the winds are sailors,
Some were built to sail against them.'
Still the Wainola bard and minstrel
Sings again poor Youkahainen
Deeper, deeper into torment,
Into quicksand to his girdle,
Till the Lapland bard in anguish
Speaks again to Wainamoinen:
'Have at home two magic stallions,
One a racer, fleet as lightning,
One was born for heavy burdens;
Take of these the one that pleases.'
Spake the ancient Wainamoinen:
'Neither do I wish thy stallions,
Do not need thy hawk-limbed stallions,
Have enough of these already;
Magic stallions swarm my stables,
Eating corn at every manger,
Broad of back to hold the water,
Water on each croup in lakelets.'
Still the bard of Kalevala
Sings the hapless Lapland minstrel
Deeper, deeper into torment,
33
To his shoulders into water.
Spake again young Youkahainen:
'O thou ancient Wainamoinen,
Thou the only true magician,
Cease I pray thee thine enchantment,
Only turn away thy magic,
I will give thee gold abundant,
Countless stores of shining silver;
From the wars my father brought it,
Brought it from the hard-fought battles.'
Spake the wise, old Wainamoinen:
'For thy gold I have no longing,
Neither do I wish thy silver,
Have enough of each already;
Gold abundant fills my chambers,
On each nail hang bags of silver,
Gold that glitters in the sunshine,
Silver shining in the moonlight.'
Sank the braggart, Youkahainen,
Deeper in his slough of torment,
To his chin in mud and water,
Ever praying, thus beseeching:
'O thou ancient Wainamoinen,
Greatest of the old magicians,
Lift me from this pit of horror,
From this prison-house of torture;
I will give thee all my corn-fields,
Give thee all my corn in garners,
Thus my hapless life to ransom,
Thus to gain eternal freedom.'
Wainamoinen thus made answer:
'Take thy corn to other markets,
Give thy garners to the needy;
I have corn in great abundance,
Fields have I in every quarter,
Corn in all my fields is growing;
One's own fields are always richer,
One's own grain is much the sweeter.'
Lapland's young and reckless minstrel,
Sorrow-laden, thus enchanted,
Deeper sinks in mud and water,
Fear-enchained and full of anguish,
34
In the mire, his beard bedrabbled,
Mouth once boastful filled with sea-weed,
In the grass his teeth entangled,
Youkahainen thus beseeches:
'O thou ancient Wainamoinen,
Wisest of the wisdom-singers,
Cease at last thine incantations,
Only turn away thy magic,
And my former life restore me,
Lift me from this stifling torment,
Free mine eyes from sand and water,
I will give thee sister, Aino,
Fairest daughter of my mother,
Bride of thine to be forever,
Bride of thine to do thy pleasure,
Sweep the rooms within thy cottage,
Keep thy dwelling-place in order,
Rinse for thee the golden platters,
Spread thy couch with finest linens,
For thy bed, weave golden covers,
Bake for thee the honey-biscuit.'
Wainamoinen, old and truthful,
Finds at last the wished-for ransom,
Lapland's young and fairest daughter,
Sister dear of Youkahainen;
Happy he, that he has won him,
In his age a beauteous maiden,
Bride of his to be forever,
Pride and joy of Kalevala.
Now the happy Wainamoinen,
Sits upon the rock of gladness,
Joyful on the rock of music,
Sings a little, sings and ceases,
Sings again, and sings a third time,
Thus to break the spell of magic,
Thus to lessen the enchantment,
Thus the potent charm to banish.
As the magic spell is broken,
Youkahainen, sad, but wiser,
Drags his feet from out the quicksand,
Lifts his beard from out the water,
From the rocks leads forth his courser,
35
Brings his sledge back from the rushes,
Calls his whip back from the ocean,
Sets his golden sledge in order,
Throws himself upon the cross-bench,
Snaps his whip and hies him homeward,
Hastens homeward, heavy-hearted,
Sad indeed to meet his mother,
Aino's mother, gray and aged.
Careless thus be hastens homeward,
Nears his home with noise and bustle,
Reckless drives against the pent-house,
Breaks the shafts against the portals,
Breaks his handsome sledge in pieces.
Then his mother, quickly guessing,
Would have chided him for rashness,
But the father interrupted:
'Wherefore dost thou break thy snow-sledge,
Wherefore dash thy thills in fragments,
Wherefore comest home so strangely,
Why this rude and wild behavior?'
Now alas! poor Youkahainen,
Cap awry upon his forehead,
Falls to weeping, broken-hearted,
Head depressed and mind dejected,
Eyes and lips expressing sadness,
Answers not his anxious father.
Then the mother quickly asked him,
Sought to find his cause for sorrow:
'Tell me, first-born, why thou weepest,
Why thou weepest, heavy-hearted,
Why thy mind is so dejected,
Why thine eyes express such sadness.'
Youkahainen then made answer:
'Golden mother, ever faithful,
Cause there is to me sufficient,
Cause enough in what has happened,
Bitter cause for this my sorrow,
Cause for bitter tears and murmurs:
All my days will pass unhappy,
Since, O mother of my being,
I have promised beauteous Aino,
Aino, thy beloved daughter,
36
Aino, my devoted sister,
To decrepit Wainamoinen,
Bride to be to him forever,
Roof above him, prop beneath him,
Fair companion at his fire-side.'
Joyful then arose the mother,
Clapped her hands in glee together,
Thus addressing Youkahainen:
'Weep no more, my son beloved,
Thou hast naught to cause thy weeping,
Hast no reason for thy sorrow,
Often I this hope have cherished;
Many years have I been praying
That this mighty bard and hero,
Wise and valiant Wainamoinen,
Spouse should be to beauteous Aino,
Son-in-law to me, her mother.'
But the fair and lovely maiden,
Sister dear of Youkahainen,
Straightway fell to bitter weeping,
On the threshold wept and lingered,
Wept all day and all the night long,
Wept a second, then a third day,
Wept because a bitter sorrow
On her youthful heart had fallen.
Then the gray-haired mother asked her:
'Why this weeping, lovely Aino?
Thou hast found a noble suitor,
Thou wilt rule his spacious dwelling,
At his window sit and rest thee,
Rinse betimes his golden platters,
Walk a queen within his dwelling.'
Thus replied the tearful Aino:
'Mother dear, and all-forgiving,
Cause enough for this my sorrow,
Cause enough for bitter weeping:
I must loose my sunny tresses,
Tresses beautiful and golden,
Cannot deck my hair with jewels,
Cannot bind my head with ribbons,
All to be hereafter hidden
Underneath the linen bonnet
37
That the wife. must wear forever;
Weep at morning, weep at evening,
Weep alas! for waning beauty,
Childhood vanished, youth departed,
Silver sunshine, golden moonlight,
Hope and pleasure of my childhood,
Taken from me now forever,
And so soon to be forgotten
At the tool-bench of my brother,
At the window of my sister,
In the cottage of my father.'
Spake again the gray-haired mother
To her wailing daughter Aino:
'Cease thy sorrow, foolish maiden,
By thy tears thou art ungrateful,
Reason none for thy repining,
Not the slightest cause for weeping;
Everywhere the silver sunshine
Falls as bright on other households;
Not alone the moonlight glimmers
Through thy father's open windows,
On the work-bench of thy brother;
Flowers bloom in every meadow,
Berries grow on every mountain;
Thou canst go thyself and find them,
All the day long go and find them;
Not alone thy brother's meadows
Grow the beauteous vines and flowers;
Not alone thy father's mountains
Yield the ripe, nutritious berries;
Flowers bloom in other meadows,
Berries grow on other mountains,
There as here, my lovely Aino.'
~ Elias Lönnrot,
683:Gotham - Book I
Far off (no matter whether east or west,
A real country, or one made in jest,
Nor yet by modern Mandevilles disgraced,
Nor by map-jobbers wretchedly misplaced)
There lies an island, neither great nor small,
Which, for distinction sake, I Gotham call.
The man who finds an unknown country out,
By giving it a name, acquires, no doubt,
A Gospel title, though the people there
The pious Christian thinks not worth his care
Bar this pretence, and into air is hurl'd
The claim of Europe to the Western world.
Cast by a tempest on the savage coast,
Some roving buccaneer set up a post;
A beam, in proper form transversely laid,
Of his Redeemer's cross the figure made-Of that Redeemer, with whose laws his life,
From first to last, had been one scene of strife;
His royal master's name thereon engraved,
Without more process the whole race enslaved,
Cut off that charter they from Nature drew,
And made them slaves to men they never knew.
Search ancient histories, consult records,
Under this title the most Christian lords
Hold (thanks to conscience) more than half the ball;
O'erthrow this title, they have none at all;
For never yet might any monarch dare,
Who lived to Truth, and breathed a Christian air,
Pretend that Christ, (who came, we all agree,
To bless his people, and to set them free)
To make a convert, ever one law gave
By which converters made him first a slave.
Spite of the glosses of a canting priest,
Who talks of charity, but means a feast;
Who recommends it (whilst he seems to feel
The holy glowings of a real zeal)
To all his hearers as a deed of worth,
To give them heaven whom they have robb'd of earth;
Never shall one, one truly honest man,
25
Who, bless'd with Liberty, reveres her plan,
Allow one moment that a savage sire
Could from his wretched race, for childish hire,
By a wild grant, their all, their freedom pass,
And sell his country for a bit of glass.
Or grant this barbarous right, let Spain and France,
In slavery bred, as purchasers advance;
Let them, whilst Conscience is at distance hurl'd,
With some gay bauble buy a golden world:
An Englishman, in charter'd freedom born,
Shall spurn the slavish merchandise, shall scorn
To take from others, through base private views,
What he himself would rather die, than lose.
Happy the savage of those early times,
Ere Europe's sons were known, and Europe's crimes!
Gold, cursed gold! slept in the womb of earth,
Unfelt its mischiefs, as unknown its worth;
In full content he found the truest wealth,
In toil he found diversion, food, and health;
Stranger to ease and luxury of courts,
His sports were labours, and his labours sports;
His youth was hardy, and his old age green;
Life's morn was vigorous, and her eve serene;
No rules he held, but what were made for use,
No arts he learn'd, nor ills which arts produce;
False lights he follow'd, but believed them true;
He knew not much, but lived to what he knew.
Happy, thrice happy now the savage race,
Since Europe took their gold, and gave them grace!
Pastors she sends to help them in their need,
Some who can't write; with others who can't read;
And on sure grounds the gospel pile to rear,
Sends missionary felons every year;
Our vices, with more zeal than holy prayers,
She teaches them, and in return takes theirs.
Her rank oppressions give them cause to rise,
Her want of prudence, means and arms supplies,
Whilst her brave rage, not satisfied with life,
Rising in blood, adopts the scalping-knife.
Knowledge she gives, enough to make them know
How abject is their state, how deep their woe;
The worth of freedom strongly she explains,
26
Whilst she bows down, and loads their necks with chains.
Faith, too, she plants, for her own ends impress'd,
To make them bear the worst, and hope the best;
And whilst she teaches, on vile Interest's plan,
As laws of God, the wild decrees of man,
Like Pharisees, of whom the Scriptures tell,
She makes them ten times more the sons of Hell.
But whither do these grave reflections tend?
Are they design'd for any, or no end?
Briefly but this--to prove, that by no act
Which Nature made, that by no equal pact
'Twixt man and man, which might, if Justice heard,
Stand good; that by no benefits conferr'd,
Or purchase made, Europe in chains can hold
The sons of India, and her mines of gold.
Chance led her there in an accursed hour;
She saw, and made the country hers by power;
Nor, drawn by virtue's love from love of fame,
Shall my rash folly controvert the claim,
Or wish in thought that title overthrown
Which coincides with and involves my own.
Europe discover'd India first; I found
My right to Gotham on the self-same ground;
I first discover'd it, nor shall that plea
To her be granted, and denied to me;
I plead possession, and, till one more bold
Shall drive me out, will that possession hold.
With Europe's rights my kindred rights I twine;
Hers be the Western world, be Gotham mine.
Rejoice, ye happy Gothamites! rejoice;
Lift up your voice on high, a mighty voice,
The voice of gladness; and on every tongue,
In strains of gratitude, be praises hung,
The praises of so great and good a king:
Shall Churchill reign, and shall not Gotham sing?
As on a day, a high and holy day,
Let every instrument of music play,
Ancient and modern; those which drew their birth
(Punctilios laid aside) from Pagan earth,
As well as those by Christian made and Jew;
Those known to many, and those known to few;
Those which in whim and frolic lightly float,
27
And those which swell the slow and solemn note;
Those which (whilst Reason stands in wonder by)
Make some complexions laugh, and others cry;
Those which, by some strange faculty of sound,
Can build walls up, and raze them to the ground;
Those which can tear up forests by the roots,
And make brutes dance like men, and men like brutes;
Those which, whilst Ridicule leads up the dance,
Make clowns of Monmouth ape the fops of France;
Those which, where Lady Dulness with Lord Mayors
Presides, disdaining light and trifling airs,
Hallow the feast with psalmody; and those
Which, planted in our churches to dispose
And lift the mind to Heaven, are disgraced
With what a foppish organist calls Taste:
All, from the fiddle (on which every fool,
The pert son of dull sire, discharged from school,
Serves an apprenticeship in college ease,
And rises through the gamut to degrees)
To those which (though less common, not less sweet)
From famed Saint Giles's, and more famed Vine Street,
(Where Heaven, the utmost wish of man to grant,
Gave me an old house, and an older aunt)
Thornton, whilst Humour pointed out the road
To her arch cub, hath hitch'd into an ode;-All instruments (attend, ye listening spheres!
Attend, ye sons of men! and hear with ears),
All instruments (nor shall they seek one hand
Impress'd from modern Music's coxcomb band),
All instruments, self-acted, at my name
Shall pour forth harmony, and loud proclaim,
Loud but yet sweet, to the according globe,
My praises; whilst gay Nature, in a robe,
A coxcomb doctor's robe, to the full sound
Keeps time, like Boyce, and the world dances round.
Rejoice, ye happy Gothamites! rejoice;
Lift up your voice on high, a mighty voice,
The voice of gladness; and on every tongue,
In strains of gratitude, be praises hung,
The praises of so great and good a king:
Shall Churchill reign, and shall not Gotham sing?
Infancy, straining backward from the breast,
28
Tetchy and wayward, what he loveth best
Refusing in his fits, whilst all the while
The mother eyes the wrangler with a smile,
And the fond father sits on t' other side,
Laughs at his moods, and views his spleen with pride,
Shall murmur forth my name, whilst at his hand
Nurse stands interpreter, through Gotham's land.
Childhood, who like an April morn appears,
Sunshine and rain, hopes clouded o'er with fears,
Pleased and displeased by starts, in passion warm,
In reason weak; who, wrought into a storm,
Like to the fretful billows of the deep,
Soon spends his rage, and cries himself asleep;
Who, with a feverish appetite oppress'd,
For trifles sighs, but hates them when possess'd;
His trembling lash suspended in the air,
Half-bent, and stroking back his long lank hair,
Shall to his mates look up with eager glee,
And let his top go down to prate of me.
Youth, who, fierce, fickle, insolent, and vain,
Impatient urges on to Manhood's reign,
Impatient urges on, yet with a cast
Of dear regard looks back on Childhood past,
In the mid-chase, when the hot blood runs high,
And the quick spirits mount into his eye;
When pleasure, which he deems his greatest wealth,
Beats in his heart, and paints his cheeks with health;
When the chafed steed tugs proudly at the rein,
And, ere he starts, hath run o'er half the plain;
When, wing'd with fear, the stag flies full in view,
And in full cry the eager hounds pursue,
Shall shout my praise to hills which shout again,
And e'en the huntsman stop to cry, Amen.
Manhood, of form erect, who would not bow
Though worlds should crack around him; on his brow
Wisdom serene, to passion giving law,
Bespeaking love, and yet commanding awe;
Dignity into grace by mildness wrought;
Courage attemper'd and refined by thought;
Virtue supreme enthroned; within his breast
The image of his Maker deep impress'd;
Lord of this earth, which trembles at his nod,
29
With reason bless'd, and only less than God;
Manhood, though weeping Beauty kneels for aid,
Though Honour calls, in Danger's form array'd,
Though clothed with sackloth, Justice in the gates,
By wicked elders chain'd, Redemption waits,
Manhood shall steal an hour, a little hour,
(Is't not a little one?) to hail my power.
Old Age, a second child, by Nature cursed
With more and greater evils than the first;
Weak, sickly, full of pains, in every breath
Railing at life, and yet afraid of death;
Putting things off, with sage and solemn air,
From day to day, without one day to spare;
Without enjoyment, covetous of pelf,
Tiresome to friends, and tiresome to himself;
His faculties impair'd, his temper sour'd,
His memory of recent things devour'd
E'en with the acting, on his shatter'd brain
Though the false registers of youth remain;
From morn to evening babbling forth vain praise
Of those rare men, who lived in those rare days,
When he, the hero of his tale, was young;
Dull repetitions faltering on his tongue;
Praising gray hairs, sure mark of Wisdom's sway,
E'en whilst he curses Time, which made him gray;
Scoffing at youth, e'en whilst he would afford
All but his gold to have his youth restored,
Shall for a moment, from himself set free,
Lean on his crutch, and pipe forth praise to me.
Rejoice, ye happy Gothamites! rejoice;
Lift up your voice on high, a mighty voice,
The voice of gladness; and on every tongue,
In strains of gratitude, be praises hung,
The praises of so great and good a king:
Shall Churchill reign, and shall not Gotham sing?
Things without life shall in this chorus join,
And, dumb to others' praise, be loud in mine.
The snowdrop, who, in habit white and plain,
Comes on, the herald of fair Flora's train;
The coxcomb crocus, flower of simple note,
Who by her side struts in a herald's coat;
The tulip, idly glaring to the view,
30
Who, though no clown, his birth from Holland drew;
Who, once full dress'd, fears from his place to stir,
The fop of flowers, the More of a parterre;
The woodbine, who her elm in marriage meets,
And brings her dowry in surrounding sweets;
The lily, silver mistress of the vale;
The rose of Sharon, which perfumes the gale;
The jessamine, with which the queen of flowers,
To charm her god, adorns his favourite bowers,
Which brides, by the plain hand of Neatness dress'd,
Unenvied rival, wear upon their breast,
Sweet as the incense of the morn, and chaste
As the pure zone which circles Dian's waist;
All flowers, of various names, and various forms,
Which the sun into strength and beauty warms,
From the dwarf daisy, which, like infants, clings,
And fears to leave the earth from whence it springs,
To the proud giant of the garden race,
Who, madly rushing to the sun's embrace,
O'ertops her fellows with aspiring aim,
Demands his wedded love, and bears his name;
All, one and all, shall in this chorus join,
And, dumb to others' praise, be loud in mine.
Rejoice, ye happy Gothamites! rejoice;
Lift up your voice on high, a mighty voice,
The voice of gladness; and on every tongue,
In strains of gratitude, be praises hung,
The praises of so great and good a king:
Shall Churchill reign, and shall not Gotham sing?
Forming a gloom, through which, to spleen-struck minds,
Religion, horror-stamp'd, a passage finds,
The ivy crawling o'er the hallow'd cell
Where some old hermit's wont his beads to tell
By day, by night; the myrtle ever green,
Beneath whose shade Love holds his rites unseen;
The willow, weeping o'er the fatal wave
Where many a lover finds a watery grave;
The cypress, sacred held, when lovers mourn
Their true love snatch'd away; the laurel worn
By poets in old time, but destined now,
In grief, to wither on a Whitehead's brow;
The fig, which, large as what in India grows,
31
Itself a grove, gave our first parents clothes;
The vine, which, like a blushing new-made bride,
Clustering, empurples all the mountain's side;
The yew, which, in the place of sculptured stone,
Marks out the resting-place of men unknown;
The hedge-row elm; the pine, of mountain race;
The fir, the Scotch fir, never out of place;
The cedar, whose top mates the highest cloud,
Whilst his old father Lebanon grows proud
Of such a child, and his vast body laid
Out many a mile, enjoys the filial shade;
The oak, when living, monarch of the wood;
The English oak, which, dead, commands the flood;
All, one and all, shall in this chorus join,
And, dumb to others' praise, be loud in mine.
Rejoice, ye happy Gothamites! rejoice;
Lift up your voice on high, a mighty voice,
The voice of gladness; and on every tongue,
In strains of gratitude, be praises hung,
The praises of so great and good a king:
Shall Churchill reign, and shall not Gotham sing?
The showers, which make the young hills, like young lambs,
Bound and rebound; the old hills, like old rams,
Unwieldy, jump for joy; the streams which glide,
Whilst Plenty marches smiling by their side,
And from their bosom rising Commerce springs;
The winds, which rise with healing on their wings,
Before whose cleansing breath Contagion flies;
The sun, who, travelling in eastern skies,
Fresh, full of strength, just risen from his bed,
Though in Jove's pastures they were born and bred,
With voice and whip can scarce make his steeds stir,
Step by step, up the perpendicular;
Who, at the hour of eve, panting for rest,
Rolls on amain, and gallops down the west
As fast as Jehu, oil'd for Ahab's sin,
Drove for a crown, or postboys for an inn;
The moon, who holds o'er night her silver reign,
Regent of tides, and mistress of the brain,
Who to her sons, those sons who own her power,
And do her homage at the midnight hour,
Gives madness as a blessing, but dispenses
32
Wisdom to fools, and damns them with their senses;
The stars, who, by I know not what strange right,
Preside o'er mortals in their own despite,
Who, without reason, govern those who most
(How truly, judge from thence!) of reason boast,
And, by some mighty magic yet unknown,
Our actions guide, yet cannot guide their own;
All, one and all, shall in this chorus join,
And, dumb to others' praise, be loud in mine.
Rejoice, ye happy Gothamites! rejoice;
Lift up your voice on high, a mighty voice,
The voice of gladness; and on every tongue,
In strains of gratitude, be praises hung,
The praises of so great and good a king:
Shall Churchill reign, and shall not Gotham sing?
The moment, minute, hour, day, week, month, year,
Morning and eve, as they in turn appear;
Moments and minutes, which, without a crime,
Can't be omitted in accounts of time,
Or, if omitted, (proof we might afford)
Worthy by parliaments to be restored;
The hours, which, dress'd by turns in black and white,
Ordain'd as handmaids, wait on Day and Night;
The day, those hours, I mean, when light presides,
And Business in a cart with Prudence rides;
The night, those hours, I mean, with darkness hung,
When Sense speaks free, and Folly holds her tongue;
The morn, when Nature, rousing from her strife
With death-like sleep, awakes to second life;
The eve, when, as unequal to the task,
She mercy from her foe descends to ask;
The week, in which six days are kindly given
To think of earth, and one to think of heaven;
The months, twelve sisters, all of different hue,
Though there appears in all a likeness too;
Not such a likeness as, through Hayman's works,
Dull mannerist! in Christians, Jews, and Turks,
Cloys with a sameness in each female face,
But a strange something, born of Art and Grace,
Which speaks them all, to vary and adorn,
At different times of the same parents born;
All, one and all, shall in this chorus join,
33
And, dumb to others' praise, be loud in mine.
Rejoice, ye happy Gothamites! rejoice;
Lift up your voice on high, a mighty voice,
The voice of gladness; and on every tongue,
In strains of gratitude, be praises hung,
The praises of so great and good a king:
Shall Churchill reign, and shall not Gotham sing?
Frore January, leader of the year,
Minced-pies in van, and calves' heads in the rear;
Dull February, in whose leaden reign
My mother bore a bard without a brain;
March, various, fierce, and wild, with wind-crack'd cheeks,
By wilder Welshmen led, and crown'd with leeks;
April, with fools, and May, with bastards bless'd;
June, with White Roses on her rebel breast;
July, to whom, the Dog-star in her train,
Saint James gives oysters, and Saint Swithin rain;
August, who, banish'd from her Smithfield stand,
To Chelsea flies, with Doggett in her hand;
September, when by custom (right divine)
Geese are ordain'd to bleed at Michael's shrine,
Whilst the priest, not so full of grace as wit,
Falls to, unbless'd, nor gives the saint a bit;
October, who the cause of Freedom join'd,
And gave a second George to bless mankind;
November, who, at once to grace our earth,
Saint Andrew boasts, and our Augusta's birth;
December, last of months, but best, who gave
A Christ to man, a Saviour to the slave,
Whilst, falsely grateful, man, at the full feast,
To do God honour makes himself a beast;
All, one and all, shall in this chorus join,
And, dumb to others' praise, be loud in mine.
Rejoice, ye happy Gothamites! rejoice;
Lift up your voice on high, a mighty voice,
The voice of gladness; and on every tongue,
In strains of gratitude, be praises hung,
The praises of so great and good a king:
Shall Churchill reign, and shall not Gotham sing?
The seasons as they roll; Spring, by her side
Lechery and Lent, lay-folly and church-pride,
By a rank monk to copulation led,
34
A tub of sainted salt-fish on her head;
Summer, in light transparent gauze array'd,
Like maids of honour at a masquerade,
In bawdry gauze, for which our daughters leave
The fig, more modest, first brought up by Eve,
Panting for breath, inflamed with lustful fires,
Yet wanting strength to perfect her desires,
Leaning on Sloth, who, fainting with the heat,
Stops at each step, and slumbers on his feet;
Autumn, when Nature, who with sorrow feels
Her dread foe Winter treading on her heels,
Makes up in value what she wants in length,
Exerts her powers, and puts forth all her strength,
Bids corn and fruits in full perfection rise,
Corn fairly tax'd, and fruits without excise;
Winter, benumb'd with cold, no longer known
By robes of fur, since furs became our own;
A hag, who, loathing all, by all is loathed,
With weekly, daily, hourly, libels clothed,
Vile Faction at her heels, who, mighty grown,
Would rule the ruler, and foreclose the throne,
Would turn all state affairs into a trade,
Make laws one day, the next to be unmade,
Beggar at home, a people fear'd abroad,
And, force defeated, make them slaves by fraud;
All, one and all, shall in this chorus join,
And, dumb to others' praise, be loud in mine.
Rejoice, ye happy Gothamites! rejoice;
Lift up your voice on high, a mighty voice,
The voice of gladness; and on every tongue,
In strains of gratitude, be praises hung,
The praises of so great and good a king:
Shall Churchill reign, and shall not Gotham sing?
The year, grand circle! in whose ample round
The seasons regular and fix'd are bound,
(Who, in his course repeated o'er and o'er,
Sees the same things which he had seen before;
The same stars keep their watch, and the same sun
Runs in the track where he from first hath run;
The same moon rules the night; tides ebb and flow;
Man is a puppet, and this world a show;
Their old dull follies, old dull fools pursue,
35
And vice in nothing, but in mode, is new;
He ---- a lord (now fair befall that pride,
He lived a villain, but a lord he died)
Dashwood is pious, Berkeley fix'd as Fate,
Sandwich (thank Heaven!) first minister of state;
And, though by fools despised, by saints unbless'd,
By friends neglected, and by foes oppress'd,
Scorning the servile arts of each court elf,
Founded on honour, Wilkes is still himself)
The year, encircled with the various train
Which waits, and fills the glories of his reign,
Shall, taking up this theme, in chorus join,
And, dumb to others' praise, be loud in mine.
Rejoice, ye happy Gothamites! rejoice;
Lift up your voice on high, a mighty voice,
The voice of gladness; and on every tongue,
In strains of gratitude, be praises hung,
The praises of so great and good a king:
Shall Churchill reign, and shall not Gotham sing?
Thus far in sport--nor let our critics hence,
Who sell out monthly trash, and call it sense,
Too lightly of our present labours deem,
Or judge at random of so high a theme:
High is our theme, and worthy are the men
To feel the sharpest stroke of Satire's pen;
But when kind Time a proper season brings,
In serious mood to treat of serious things,
Then shall they find, disdaining idle play,
That I can be as grave and dull as they.
Thus far in sport--nor let half patriots, those
Who shrink from every blast of Power which blows,
Who, with tame cowardice familiar grown,
Would hear my thoughts, but fear to speak their own;
Who (lest bold truths, to do sage Prudence spite,
Should burst the portals of their lips by night,
Tremble to trust themselves one hour in sleep)
Condemn our course, and hold our caution cheap;
When brave Occasion bids, for some great end,
When Honour calls the poet as a friend,
Then shall they find that, e'en on Danger's brink,
He dares to speak what they scarce dare to think.
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~ Charles Churchill,
684:IV - THE STUDY

FAUST MEPHISTOPHELES

FAUST

A knock? Come in! Again my quiet broken?

MEPHISTOPHELES

'Tis I!

FAUST
Come in!

MEPHISTOPHELES
Thrice must the words be spoken.

FAUST

Come in, then!

MEPHISTOPHELES
Thus thou pleasest me.
I hope we'll suit each other well;
For now, thy vapors to dispel,
I come, a squire of high degree,
In scarlet coat, with golden trimming,
A cloak in silken lustre swimming,
A tall cock's-feather in my hat,
A long, sharp sword for show or quarrel,
And I advise thee, brief and flat,
To don the self-same gay apparel,
That, from this den released, and free,
Life be at last revealed to thee!

FAUST

This life of earth, whatever my attire,
Would pain me in its wonted fashion.
Too old am I to play with passion;
Too young, to be without desire.
What from the world have I to gain?
Thou shalt abstainrenouncerefrain!
Such is the everlasting song
That in the ears of all men rings,
That unrelieved, our whole life long,
Each hour, in passing, hoarsely sings.
In very terror I at morn awake,
Upon the verge of bitter weeping,
To see the day of disappointment break,
To no one hope of minenot oneits promise keeping:
That even each joy's presentiment
With wilful cavil would diminish,
With grinning masks of life prevent
My mind its fairest work to finish!
Then, too, when night descends, how anxiously
Upon my couch of sleep I lay me:
There, also, comes no rest to me,
But some wild dream is sent to fray me.
The God that in my breast is owned
Can deeply stir the inner sources;
The God, above my powers enthroned,
He cannot change external forces.
So, by the burden of my days oppressed,
Death is desired, and Life a thing unblest!

MEPHISTOPHELES

And yet is never Death a wholly welcome guest.

FAUST

O fortunate, for whom, when victory glances,
The bloody laurels on the brow he bindeth!
Whom, after rapid, maddening dances,
In clasping maiden-arms he findeth!
O would that I, before that spirit-power,
Ravished and rapt from life, had sunken!

MEPHISTOPHELES

And yet, by some one, in that nightly hour,
A certain liquid was not drunken.

FAUST

Eavesdropping, ha! thy pleasure seems to be.

MEPHISTOPHELES

Omniscient am I not; yet much is known to me.

FAUST

Though some familiar tone, retrieving
My thoughts from torment, led me on,
And sweet, clear echoes came, deceiving
A faith bequea thed from Childhood's dawn,
Yet now I curse whate'er entices
And snares the soul with visions vain;
With dazzling cheats and dear devices
Confines it in this cave of pain!
Cursed be, at once, the high ambition
Wherewith the mind itself deludes!
Cursed be the glare of apparition
That on the finer sense intrudes!
Cursed be the lying dream's impression
Of name, and fame, and laurelled brow!
Cursed, all that flatters as possession,
As wife and child, as knave and plow!
Cursed Mammon be, when he with treasures
To restless action spurs our fate!
Cursed when, for soft, indulgent leisures,
He lays for us the pillows straight!
Cursed be the vine's transcendent nectar,
The highest favor Love lets fall!
Cursed, also, Hope!cursed Faith, the spectre!
And cursed be Patience most of all!

CHORUS OF SPIRITS (invisible)

Woe! woe!
Thou hast it destroyed,
The beautiful world,
With powerful fist:
In ruin 'tis hurled,
By the blow of a demigod shattered!
The scattered
Fragments into the Void we carry,
Deploring
The beauty perished beyond restoring.
Mightier
For the children of men,
Brightlier
Build it again,
In thine own bosom build it anew!
Bid the new career
Commence,
With clearer sense,
And the new songs of cheer
Be sung thereto!

MEPHISTOPHELES

These are the small dependants
Who give me attendance.
Hear them, to deeds and passion
Counsel in shrewd old-fashion!
Into the world of strife,
Out of this lonely life
That of senses and sap has betrayed thee,
They would persuade thee.
This nursing of the pain forego thee,
That, like a vulture, feeds upon thy breast!
The worst society thou find'st will show thee
Thou art a man among the rest.
But 'tis not meant to thrust
Thee into the mob thou hatest!
I am not one of the greatest,
Yet, wilt thou to me entrust
Thy steps through life, I'll guide thee,
Will willingly walk beside thee,
Will serve thee at once and forever
With best endeavor,
And, if thou art satisfied,
Will as servant, slave, with thee abide.

FAUST

And what shall be my counter-service therefor?

MEPHISTOPHELES

The time is long: thou need'st not now insist.

FAUST

Nono! The Devil is an egotist,
And is not apt, without a why or wherefore,
"For God's sake," others to assist.
Speak thy conditions plain and clear!
With such a servant danger comes, I fear.

MEPHISTOPHELES

Here, an unwearied slave, I'll wear thy tether,
And to thine every nod obedient be:
When There again we come together,
Then shalt thou do the same for me.

FAUST

The There my scruples naught increases.
When thou hast dashed this world to pieces,
The other, then, its place may fill.
Here, on this earth, my pleasures have their sources;
Yon sun beholds my sorrows in his courses;
And when from these my life itself divorces,
Let happen all that can or will!
I'll hear no more: 'tis vain to ponder
If there we cherish love or hate,
Or, in the spheres we dream of yonder,
A High and Low our souls await.

MEPHISTOPHELES

In this sense, even, canst thou venture.
Come, bind thyself by prompt indenture,
And thou mine arts with joy shalt see:
What no man ever saw, I'll give to thee.

FAUST

Canst thou, poor Devil, give me whatsoever?
When was a human soul, in its supreme endeavor,
E'er understood by such as thou?
Yet, hast thou food which never satiates, now,
The restless, ruddy gold hast thou,
That runs, quicksilver-like, one's fingers through,
A game whose winnings no man ever knew,
A maid that, even from my breast,
Beckons my neighbor with her wanton glances,
And Honor's godlike zest,
The meteor that a moment dances,
Show me the fruits that, ere they're gathered, rot,
And trees that daily with new leafage clo the them!

MEPHISTOPHELES

Such a demand alarms me not:
Such treasures have I, and can show them.
But still the time may reach us, good my friend.
When peace we crave and more luxurious diet.

FAUST

When on an idler's bed I stretch myself in quiet.
There let, at once, my record end!
Canst thou with lying flattery rule me,
Until, self-pleased, myself I see,
Canst thou with rich enjoyment fool me,
Let that day be the last for me!
The bet I offer.

MEPHISTOPHELES
Done!

FAUST
And heartily!
When thus I hail the Moment flying:
"Ah, still delaythou art so fair!"
Then bind me in thy bonds undying,
My final ruin then declare!
Then let the death-bell chime the token.
Then art thou from thy service free!
The clock may stop, the hand be broken,
Then Time be finished unto me!

MEPHISTOPHELES

Consider well: my memory good is rated.

FAUST

Thou hast a perfect right thereto.
My powers I have not rashly estimated:
A slave am I, whate'er I do
If thine, or whose? 'tis needless to debate it.

MEPHISTOPHELES

Then at the Doctors'-banquet I, to-day,
Will as a servant wait behind thee.
But one thing more! Beyond all risk to bind thee,
Give me a line or two, I pray.

FAUST

Demand'st thou, Pedant, too, a document?
Hast never known a man, nor proved his word's intent?
Is't not enough, that what I speak to-day
Shall stand, with all my future days agreeing?
In all its tides sweeps not the world away,
And shall a promise bind my being?
Yet this delusion in our hearts we bear:
Who would himself therefrom deliver?
Blest he, whose bosom Truth makes pure and fair!
No sacrifice shall he repent of ever.
Nathless a parchment, writ and stamped with care,
A spectre is, which all to shun endeavor.
The word, alas! dies even in the pen,
And wax and leather keep the lordship then.
What wilt from me, Base Spirit, say?
Brass, marble, parchment, paper, clay?
The terms with graver, quill, or chisel, stated?
I freely leave the choice to thee.

MEPHISTOPHELES

Why heat thyself, thus instantly,
With eloquence exaggerated?
Each leaf for such a pact is good;
And to subscribe thy name thou'lt take a drop of blood.

FAUST

If thou therewith art fully satisfied,
So let us by the farce abide.

MEPHISTOPHELES

Blood is a juice of rarest quality.

FAUST

Fear not that I this pact shall seek to sever?
The promise that I make to thee
Is just the sum of my endeavor.
I have myself inflated all too high;
My proper place is thy estate:
The Mighty Spirit deigns me no reply,
And Nature shuts on me her gate.
The thread of Thought at last is broken,
And knowledge brings disgust unspoken.
Let us the sensual deeps explore,
To quench the fervors of glowing passion!
Let every marvel take form and fashion
Through the impervious veil it wore!
Plunge we in Time's tumultuous dance,
In the rush and roll of Circumstance!
Then may delight and distress,
And worry and success,
Alternately follow, as best they can:
Restless activity proves the man!

MEPHISTOPHELES

For you no bound, no term is set.
Whether you everywhere be trying,
Or snatch a rapid bliss in flying,
May it agree with you, what you get!
Only fall to, and show no timid balking.

FAUST

But thou hast heard, 'tis not of joy we're talking.
I take the wildering whirl, enjoyment's keenest pain,
Enamored hate, exhilarant disdain.
My bosom, of its thirst for knowledge sated,
Shall not, henceforth, from any pang be wrested,
And all of life for all mankind created
Shall be within mine inmost being tested:
The highest, lowest forms my soul shall borrow,
Shall heap upon itself their bliss and sorrow,
And thus, my own sole self to all their selves expanded,
I too, at last, shall with them all be stranded!

MEPHISTOPHELES

Believe me, who for many a thousand year
The same tough meat have chewed and tested,
That from the cradle to the bier
No man the ancient leaven has digested!
Trust one of us, this Whole supernal
Is made but for a God's delight!
He dwells in splendor single and eternal,
But us he thrusts in darkness, out of sight,
And you he dowers with Day and Night.

FAUST

Nay, but I will!

MEPHISTOPHELES

A good reply!
One only fear still needs repeating:
The art is long, the time is fleeting.
Then let thyself be taught, say I!
Go, league thyself with a poet,
Give the rein to his imagination,
Then wear the crown, and show it,
Of the qualities of his creation,
The courage of the lion's breed,
The wild stag's speed,
The Italian's fiery blood,
The North's firm fortitude!
Let him find for thee the secret tether
That binds the Noble and Mean together.
And teach thy pulses of youth and pleasure
To love by rule, and hate by measure!
I'd like, myself, such a one to see:
Sir Microcosm his name should be.

FAUST

What am I, then, if 'tis denied my part
The crown of all humanity to win me,
Whereto yearns every sense within me?

MEPHISTOPHELES

Why, on the whole, thou'rtwhat thou art.
Set wigs of million curls upon thy head, to raise thee,
Wear shoes an ell in height,the truth betrays thee,
And thou remainestwhat thou art.

FAUST

I feel, indeed, that I have made the treasure
Of human thought and knowledge mine, in vain;
And if I now sit down in restful leisure,
No fount of newer strength is in my brain:
I am no hair's-breadth more in height,
Nor nearer, to the Infinite,

MEPHISTOPHELES

Good Sir, you see the facts precisely
As they are seen by each and all.
We must arrange them now, more wisely,
Before the joys of life shall pall.
Why, Zounds! Both hands and feet are, truly
And head and virile forcesthine:
Yet all that I indulge in newly,
Is't thence less wholly mine?
If I've six stallions in my stall,
Are not their forces also lent me?
I speed along, completest man of all,
As though my legs were four-and-twenty.
Take hold, then! let reflection rest,
And plunge into the world with zest!
I say to thee, a speculative wight
Is like a beast on moorlands lean,
That round and round some fiend misleads to evil plight,
While all about lie pastures fresh and green.

FAUST

Then how shall we begin?

MEPHISTOPHELES

We'll try a wider sphere.
What place of martyrdom is here!
Is't life, I ask, is't even prudence,
To bore thyself and bore the students?
Let Neighbor Paunch to that attend!
Why plague thyself with threshing straw forever?
The best thou learnest, in the end
Thou dar'st not tell the youngstersnever!
I hear one's footsteps, hither steering.

FAUST
To see him now I have no heart.

MEPHISTOPHELES

So long the poor boy waits a hearing,
He must not unconsoled depart.
Thy cap and mantle straightway lend me!
I'll play the comedy with art.

(He disguises himself.)

My wits, be certain, will befriend me.
But fifteen minutes' time is all I need;
For our fine trip, meanwhile, prepare thyself with speed!

[Exit FAUST.

MEPHISTOPHELES

(In FAUST'S long mantle.)

Reason and Knowledge only thou despise,
The highest strength in man that lies!
Let but the Lying Spirit bind thee
With magic works and shows that blind thee,
And I shall have thee fast and sure!
Fate such a bold, untrammelled spirit gave him,
As forwards, onwards, ever must endure;
Whose over-hasty impulse drave him
Past earthly joys he might secure.
Dragged through the wildest life, will I enslave him,
Through flat and stale indifference;
With struggling, chilling, checking, so deprave him
That, to his hot, insatiate sense,
The dream of drink shall mock, but never lave him:
Refreshment shall his lips in vain implore
Had he not made himself the Devil's, naught could save him,
Still were he lost forevermore!

(A STUDENT enters.)

STUDENT

A short time, only, am I here,
And come, devoted and sincere,
To greet and know the man of fame,
Whom men to me with reverence name.

MEPHISTOPHELES

Your courtesy doth flatter me:
You see a man, as others be.
Have you, perchance, elsewhere begun?

STUDENT

Receive me now, I pray, as one
Who comes to you with courage good,
Somewhat of cash, and healthy blood:
My mother was hardly willing to let me;
But knowledge worth having I fain would get me.

MEPHISTOPHELES

Then you have reached the right place now.

STUDENT

I'd like to leave it, I must avow;
I find these walls, these vaulted spaces
Are anything but pleasant places.
Tis all so cramped and close and mean;
One sees no tree, no glimpse of green,
And when the lecture-halls receive me,
Seeing, hearing, and thinking leave me.

MEPHISTOPHELES

All that depends on habitude.
So from its mother's breasts a child
At first, reluctant, takes its food,
But soon to seek them is beguiled.
Thus, at the breasts of Wisdom clinging,
Thou'lt find each day a greater rapture bringing.

STUDENT

I'll hang thereon with joy, and freely drain them;
But tell me, pray, the proper means to gain them.

MEPHISTOPHELES

Explain, before you further speak,
The special faculty you seek.

STUDENT

I crave the highest erudition;
And fain would make my acquisition
All that there is in Earth and Heaven,
In Nature and in Science too.

MEPHISTOPHELES

Here is the genuine path for you;
Yet strict attention must be given.

STUDENT

Body and soul thereon I'll wreak;
Yet, truly, I've some inclination
On summer holidays to seek
A little freedom and recreation.

MEPHISTOPHELES

Use well your time! It flies so swiftly from us;
But time through order may be won, I promise.
So, Friend (my views to briefly sum),
First, the collegium logicum.
There will your mind be drilled and braced,
As if in Spanish boots 'twere laced,
And thus, to graver paces brought,
'Twill plod along the path of thought,
Instead of shooting here and there,
A will-o'-the-wisp in murky air.
Days will be spent to bid you know,
What once you did at a single blow,
Like eating and drinking, free and strong,
That one, two, three! thereto belong.
Truly the fabric of mental fleece
Resembles a weaver's masterpiece,
Where a thousand threads one treadle throws,
Where fly the shuttles hither and thither.
Unseen the threads are knit together.
And an infinite combination grows.
Then, the philosopher steps in
And shows, no otherwise it could have been:
The first was so, the second so,
Therefore the third and fourth are so;
Were not the first and second, then
The third and fourth had never been.
The scholars are everywhere believers,
But never succeed in being weavers.
He who would study organic existence,
First drives out the soul with rigid persistence;
Then the parts in his hand he may hold and class,
But the spiritual link is lost, alas!
Encheiresin natures, this Chemistry names,
Nor knows how herself she banters and blames!

STUDENT

I cannot understand you quite.

MEPHISTOPHELES

Your mind will shortly be set aright,
When you have learned, all things reducing,
To classify them for your using.

STUDENT

I feel as stupid, from all you've said,
As if a mill-wheel whirled in my head!

MEPHISTOPHELES

And afterfirst and foremost dutyOf
Metaphysics learn the use and beauty!
See that you most profoundly gain
What does not suit the human brain!
A splendid word to serve, you'll find
For what goes inor won't go inyour mind.
But first, at least this half a year,
To order rigidly adhere;
Five hours a day, you understand,
And when the clock strikes, be on hand!
Prepare beforeh and for your part
With paragraphs all got by heart,
So you can better watch, and look
That naught is said but what is in the book:
Yet in thy writing as unwearied be,
As did the Holy Ghost dictate to thee!

STUDENT

No need to tell me twice to do it!
I think, how useful 'tis to write;
For what one has, in black and white,
One carries home and then goes through it.

MEPHISTOPHELES

Yet choose thyself a faculty!

STUDENT

I cannot reconcile myself to Jurisprudence.

MEPHISTOPHELES

Nor can I therefore greatly blame you students:
I know what science this has come to be.
All rights and laws are still transmitted
Like an eternal sickness of the race,
From generation unto generation fitted,
And shifted round from place to place.
Reason becomes a sham, Beneficence a worry:
Thou art a grandchild, therefore woe to thee!
The right born with us, ours in verity,
This to consider, there's, alas! no hurry.

STUDENT

My own disgust is streng thened by your speech:
O lucky he, whom you shall teach!
I've almost for Theology decided.

MEPHISTOPHELES

I should not wish to see you here misguided:
For, as regards this science, let me hint
'Tis very hard to shun the false direction;
There's so much secret poison lurking in 't,
So like the medicine, it baffles your detection.
Hear, therefore, one alone, for that is best, in sooth,
And simply take your master's words for truth.
On words let your attention centre!
Then through the safest gate you'll enter
The temple-halls of Certainty.

STUDENT

Yet in the word must some idea be.

MEPHISTOPHELES

Of course! But only shun too over-sharp a tension,
For just where fails the comprehension,
A word steps promptly in as deputy.
With words 'tis excellent disputing;
Systems to words 'tis easy suiting;
On words 'tis excellent believing;
No word can ever lose a jot from thieving.

STUDENT

Pardon! With many questions I detain you.
Yet must I trouble you again.
Of Medicine I still would fain
Hear one strong word that might explain you.
Three years is but a little space.
And, God! who can the field embrace?
If one some index could be shown,
'Twere easier groping forward, truly.

MEPHISTOPHELES (aside)

I'm tired enough of this dry tone,
Must play the Devil again, and fully.

(Aloud)

To grasp the spirit of Medicine is easy:
Learn of the great and little world your fill,
To let it go at last, so please ye,
Just as God will!
In vain that through the realms of science you may drift;
Each one learns onlyjust what learn he can:
Yet he who grasps the Moment's gift,
He is the proper man.
Well-made you are, 'tis not to be denied,
The rest a bold address will win you;
If you but in yourself confide,
At once confide all others in you.
To lead the women, learn the special feeling!
Their everlasting aches and groans,
In thousand tones,
Have all one source, one mode of healing;
And if your acts are half discreet,
You'll always have them at your feet.
A title first must draw and interest them,
And show that yours all other arts exceeds;
Then, as a greeting, you are free to touch and test them,
While, thus to do, for years another pleads.
You press and count the pulse's dances,
And then, with burning sidelong glances,
You clasp the swelling hips, to see
If tightly laced her corsets be.

STUDENT

That's better, now! The How and Where, one sees.

MEPHISTOPHELES

My worthy friend, gray are all theories,
And green alone Life's golden tree.

STUDENT

I swear to you, 'tis like a dream to me.
Might I again presume, with trust unbounded,
To hear your wisdom thoroughly expounded?

MEPHISTOPHELES

Most willingly, to what extent I may.

STUDENT

I cannot really go away:
Allow me that my album first I reach you,
Grant me this favor, I beseech you!

MEPHISTOPHELES

Assuredly.

(He writes, and returns the book.)

STUDENT (reads)

Eritis sicut Deus, scientes bonum et malum.
(Closes the book with reverence, and withdraws)

MEPHISTOPHELES

Follow the ancient text, and the snake thou wast ordered to trample!
With all thy likeness to God, thou'lt yet be a sorry example!

(FAUST enters.)

FAUST

Now, whither shall we go?

MEPHISTOPHELES

As best it pleases thee.
The little world, and then the great, we'll see.
With what delight, what profit winning,
Shalt thou sponge through the term beginning!

FAUST

Yet with the flowing beard I wear,
Both ease and grace will fail me there.
The attempt, indeed, were a futile strife;
I never could learn the ways of life.
I feel so small before others, and thence
Should always find embarrassments.

MEPHISTOPHELES

My friend, thou soon shalt lose all such misgiving:
Be thou but self-possessed, thou hast the art of living!

FAUST

How shall we leave the house, and start?
Where hast thou servant, coach and horses?

MEPHISTOPHELES

We'll spread this cloak with proper art,
Then through the air direct our courses.
But only, on so bold a flight,
Be sure to have thy luggage light.
A little burning air, which I shall soon prepare us,
Above the earth will nimbly bear us,
And, if we're light, we'll travel swift and clear:
I gratulate thee on thy new career!


~ Johann Wolfgang von Goethe, THE STUDY (The Compact)
,
685:The Prophecy Of Famine
A SCOTS PASTORAL INSCRIBED TO JOHN WILKES, ESQ.
Nos patriam fugimus.--VIRGIL.
When Cupid first instructs his darts to fly
From the sly corner of some cook-maid's eye,
The stripling raw, just enter'd in his teens,
Receives the wound, and wonders what it means;
His heart, like dripping, melts, and new desire
Within him stirs, each time she stirs the fire;
Trembling and blushing, he the fair one views,
And fain would speak, but can't--without a Muse.
So to the sacred mount he takes his way,
Prunes his young wings, and tunes his infant lay,
His oaten reed to rural ditties frames,
To flocks and rocks, to hills and rills, proclaims,
In simplest notes, and all unpolish'd strains,
The loves of nymphs, and eke the loves of swains.
Clad, as your nymphs were always clad of yore,
In rustic weeds--a cook-maid now no more-Beneath an aged oak Lardella lies-Green moss her couch, her canopy the skies.
From aromatic shrubs the roguish gale
Steals young perfumes and wafts them through the vale.
The youth, turn'd swain, and skill'd in rustic lays,
Fast by her side his amorous descant plays.
Herds low, flocks bleat, pies chatter, ravens scream,
And the full chorus dies a-down the stream:
The streams, with music freighted, as they pass
Present the fair Lardella with a glass;
And Zephyr, to complete the love-sick plan,
Waves his light wings, and serves her for a fan.
But when maturer Judgment takes the lead,
These childish toys on Reason's altar bleed;
Form'd after some great man, whose name breeds awe,
Whose every sentence Fashion makes a law;
Who on mere credit his vain trophies rears,
And founds his merit on our servile fears;
Then we discard the workings of the heart,
244
And nature's banish'd by mechanic art;
Then, deeply read, our reading must be shown;
Vain is that knowledge which remains unknown:
Then Ostentation marches to our aid,
And letter'd Pride stalks forth in full parade;
Beneath their care behold the work refine,
Pointed each sentence, polish'd every line;
Trifles are dignified, and taught to wear
The robes of ancients with a modern air;
Nonsense with classic ornaments is graced,
And passes current with the stamp of taste.
Then the rude Theocrite is ransack'd o'er,
And courtly Maro call'd from Mincio's shore;
Sicilian Muses on our mountains roam,
Easy and free as if they were at home;
Nymphs, naiads, nereids, dryads, satyrs, fauns,
Sport in our floods, and trip it o'er our lawns;
Flowers which once flourish'd fair in Greece and Rome,
More fair revive in England's meads to bloom;
Skies without cloud, exotic suns adorn,
And roses blush, but blush without a thorn;
Landscapes, unknown to dowdy Nature, rise,
And new creations strike our wondering eyes.
For bards like these, who neither sing nor say,
Grave without thought, and without feeling gay,
Whose numbers in one even tenor flow,
Attuned to pleasure, and attuned to woe;
Who, if plain Common-Sense her visit pays,
And mars one couplet in their happy lays,
As at some ghost affrighted, start and stare,
And ask the meaning of her coming there:
For bards like these a wreath shall Mason bring,
Lined with the softest down of Folly's wing;
In Love's pagoda shall they ever doze,
And Gisbal kindly rock them to repose;
My Lord ----, to letters as to faith most true-At once their patron and example too-Shall quaintly fashion his love-labour'd dreams,
Sigh with sad winds, and weep with weeping streams;
Curious in grief (for real grief, we know,
Is curious to dress up the tale of woe),
From the green umbrage of some Druid's seat
245
Shall his own works, in his own way, repeat.
Me, whom no Muse of heavenly birth inspires,
No judgment tempers when rash genius fires;
Who boast no merit but mere knack of rhyme,
Short gleams of sense, and satire out of time;
Who cannot follow where trim fancy leads,
By prattling streams, o'er flower-empurpled meads;
Who often, but without success, have pray'd
For apt Alliteration's artful aid;
Who would, but cannot, with a master's skill,
Coin fine new epithets, which mean no ill:
Me, thus uncouth, thus every way unfit
For pacing poesy, and ambling wit,
Taste with contempt beholds, nor deigns to place
Amongst the lowest of her favour'd race.
Thou, Nature, art my goddess--to thy law
Myself I dedicate! Hence, slavish awe!
Which bends to fashion, and obeys the rules
Imposed at first, and since observed by fools;
Hence those vile tricks which mar fair Nature's hue,
And bring the sober matron forth to view,
With all that artificial tawdry glare
Which virtue scorns, and none but strumpets wear!
Sick of those pomps, those vanities, that waste
Of toil, which critics now mistake for taste;
Of false refinements sick, and labour'd ease,
Which art, too thinly veil'd, forbids to please;
By Nature's charms (inglorious truth!) subdued,
However plain her dress, and 'haviour rude,
To northern climes my happier course I steer,
Climes where the goddess reigns throughout the year;
Where, undisturb'd by Art's rebellious plan,
She rules the loyal laird, and faithful clan.
To that rare soil, where virtues clustering grow,
What mighty blessings doth not England owe!
What waggon-loads of courage, wealth, and sense,
Doth each revolving day import from thence?
To us she gives, disinterested friend!
Faith without fraud, and Stuarts without end.
When we prosperity's rich trappings wear,
Come not her generous sons and take a share?
And if, by some disastrous turn of fate,
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Change should ensue, and ruin seize the state,
Shall we not find, safe in that hallow'd ground,
Such refuge as the holy martyr found?
Nor less our debt in science, though denied
By the weak slaves of prejudice and pride.
Thence came the Ramsays, names of worthy note,
Of whom one paints, as well as t'other wrote;
Thence, Home, disbanded from the sons of prayer
For loving plays, though no dull Dean was there;
Thence issued forth, at great Macpherson's call,
That old, new, epic pastoral, Fingal;
Thence Malloch, friend alike to Church and State,
Of Christ and Liberty, by grateful Fate
Raised to rewards, which, in a pious reign,
All daring infidels should seek in vain;
Thence simple bards, by simple prudence taught,
To this wise town by simple patrons brought,
In simple manner utter simple lays,
And take, with simple pensions, simple praise.
Waft me, some Muse, to Tweed's inspiring stream,
Where all the little Loves and Graces dream;
Where, slowly winding, the dull waters creep,
And seem themselves to own the power of sleep;
Where on the surface lead, like feathers, swims;
There let me bathe my yet unhallow'd limbs,
As once a Syrian bathed in Jordan's flood-Wash off my native stains, correct that blood
Which mutinies at call of English pride,
And, deaf to prudence, rolls a patriot tide.
From solemn thought which overhangs the brow
Of patriot care, when things are--God knows how;
From nice trim points, where Honour, slave to Rule,
In compliment to Folly, plays the fool;
From those gay scenes, where Mirth exalts his power,
And easy Humour wings the laughing hour;
From those soft better moments, when desire
Beats high, and all the world of man's on fire;
When mutual ardours of the melting fair
More than repay us for whole years of care,
At Friendship's summons will my Wilkes retreat,
And see, once seen before, that ancient seat,
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That ancient seat, where majesty display'd
Her ensigns, long before the world was made!
Mean narrow maxims, which enslave mankind,
Ne'er from its bias warp thy settled mind:
Not duped by party, nor opinion's slave,
Those faculties which bounteous nature gave,
Thy honest spirit into practice brings,
Nor courts the smile, nor dreads the frown of kings.
Let rude licentious Englishmen comply
With tumult's voice, and curse--they know not why;
Unwilling to condemn, thy soul disdains
To wear vile faction's arbitrary chains,
And strictly weighs, in apprehension clear,
Things as they are, and not as they appear.
With thee good humour tempers lively wit;
Enthroned with Judgment, Candour loves to sit;
And nature gave thee, open to distress,
A heart to pity, and a hand to bless.
Oft have I heard thee mourn the wretched lot
Of the poor, mean, despised, insulted Scot,
Who, might calm reason credit idle tales,
By rancour forged where prejudice prevails,
Or starves at home, or practises, through fear
Of starving, arts which damn all conscience here.
When scribblers, to the charge by interest led,
The fierce North Briton foaming at their head,
Pour forth invectives, deaf to Candour's call,
And, injured by one alien, rail at all;
On northern Pisgah when they take their stand,
To mark the weakness of that Holy Land,
With needless truths their libels to adorn,
And hang a nation up to public scorn,
Thy generous soul condemns the frantic rage,
And hates the faithful, but ill-natured page.
The Scots are poor, cries surly English pride;
True is the charge, nor by themselves denied.
Are they not, then, in strictest reason clear,
Who wisely come to mend their fortunes here?
If, by low supple arts successful grown,
They sapp'd our vigour to increase their own;
If, mean in want, and insolent in power,
They only fawn'd more surely to devour,
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Roused by such wrongs, should Reason take alarm,
And e'en the Muse for public safety arm?
But if they own ingenuous virtue's sway,
And follow where true honour points the way,
If they revere the hand by which they're fed,
And bless the donors for their daily bread,
Or, by vast debts of higher import bound,
Are always humble, always grateful found:
If they, directed by Paul's holy pen,
Become discreetly all things to all men,
That all men may become all things to them,
Envy may hate, but Justice can't condemn.
Into our places, states, and beds they creep;
They've sense to get, what we want sense to keep.
Once--be the hour accursed, accursed the place!-I ventured to blaspheme the chosen race.
Into those traps, which men call'd patriots laid,
By specious arts unwarily betray'd,
Madly I leagued against that sacred earth,
Vile parricide! which gave a parent birth:
But shall I meanly error's path pursue,
When heavenly truth presents her friendly clue?
Once plunged in ill, shall I go farther in?
To make the oath, was rash: to keep it, sin.
Backward I tread the paths I trod before,
And calm reflection hates what passion swore.
Converted, (blessed are the souls which know
Those pleasures which from true conversion flow,
Whether to reason, who now rules my breast,
Or to pure faith, like Lyttelton and West),
Past crimes to expiate, be my present aim
To raise new trophies to the Scottish name;
To make (what can the proudest Muse do more?)
E'en faction's sons her brighter worth adore;
To make her glories, stamp'd with honest rhymes,
In fullest tide roll down to latest times.
Presumptuous wretch! and shall a Muse like thine,
An English Muse, the meanest of the Nine,
Attempt a theme like this? Can her weak strain
Expect indulgence from the mighty Thane?
Should he from toils of government retire,
And for a moment fan the poet's fire;
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Should he, of sciences the moral friend,
Each curious, each important search suspend,
Leave unassisted Hill of herbs to tell,
And all the wonders of a cockleshell;
Having the Lord's good grace before his eyes,
Would not the Home step forth and gain the prize?
Or if this wreath of honour might adorn
The humble brows of one in England born,
Presumptuous still thy daring must appear;
Vain all thy towering hopes whilst I am here.
Thus spake a form, by silken smile and tone,
Dull and unvaried, for the Laureate known,
Folly's chief friend, Decorum's eldest son,
In every party found, and yet of none.
This airy substance, this substantial shade,
Abash'd I heard, and with respect obey'd.
From themes too lofty for a bard so mean,
Discretion beckons to an humbler scene;
The restless fever of ambition laid,
Calm I retire, and seek the sylvan shade.
Now be the Muse disrobed of all her pride,
Be all the glare of verse by truth supplied.
And if plain nature pours a simple strain,
Which Bute may praise, and Ossian not disdain,-Ossian, sublimest, simplest bard of all,
Whom English infidels Macpherson call,-Then round my head shall Honour's ensigns wave,
And pensions mark me for a willing slave.
Two boys, whose birth, beyond all question, springs
From great and glorious, though forgotten, kings-Shepherds, of Scottish lineage, born and bred
On the same bleak and barren mountain's head;
By niggard nature doom'd on the same rocks
To spin out life, and starve themselves and flocks;
Fresh as the morning, which, enrobed in mist,
The mountain's top with usual dulness kiss'd,
Jockey and Sawney to their labours rose;
Soon clad, I ween, where nature needs no clothes;
Where, from their youth inured to winter-skies,
Dress and her vain refinements they despise.
Jockey, whose manly high-boned cheeks to crown,
With freckles spotted, flamed the golden down,
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With meikle art could on the bagpipes play,
E'en from the rising to the setting day;
Sawney as long without remorse could bawl
Home's madrigals, and ditties from Fingal:
Oft at his strains, all natural though rude,
The Highland lass forgot her want of food;
And, whilst she scratch'd her lover into rest,
Sunk pleased, though hungry, on her Sawney's breast.
Far as the eye could reach, no tree was seen;
Earth, clad in russet, scorn'd the lively green:
The plague of locusts they secure defy,
For in three hours a grasshopper must die:
No living thing, whate'er its food, feasts there,
But the cameleon, who can feast on air.
No birds, except as birds of passage, flew;
No bee was known to hum, no dove to coo:
No streams, as amber smooth, as amber clear,
Were seen to glide, or heard to warble here:
Rebellion's spring, which through the country ran,
Furnish'd, with bitter draughts, the steady clan:
No flowers embalm'd the air, but one white rose,
Which on the tenth of June by instinct blows;
By instinct blows at morn, and when the shades
Of drizzly eve prevail, by instinct fades.
One, and but one poor solitary cave,
Too sparing of her favours, nature gave;
That one alone (hard tax on Scottish pride!)
Shelter at once for man and beast supplied.
There snares without, entangling briars spread,
And thistles, arm'd against the invader's head,
Stood in close ranks, all entrance to oppose;
Thistles now held more precious than the rose.
All creatures which, on nature's earliest plan,
Were formed to loathe and to be loathed by man,
Which owed their birth to nastiness and spite,
Deadly to touch, and hateful to the sight;
Creatures which, when admitted in the ark,
Their saviour shunn'd, and rankled in the dark,
Found place within: marking her noisome road
With poison's trail, here crawl'd the bloated toad;
There webs were spread of more than common size,
And half-starved spiders prey'd on half-starved flies;
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In quest of food, efts strove in vain to crawl;
Slugs, pinch'd with hunger, smear'd the slimy wall:
The cave around with hissing serpents rung;
On the damp roof unhealthy vapour hung;
And Famine, by her children always known,
As proud as poor, here fix'd her native throne.
Here, for the sullen sky was overcast,
And summer shrunk beneath a wintry blast-A native blast, which, arm'd with hail and rain,
Beat unrelenting on the naked swain,
The boys for shelter made; behind, the sheep,
Of which those shepherds every day _take keep_,
Sickly crept on, and, with complainings rude,
On nature seem'd to call, and bleat for food.
JOCKEY.
_Sith_ to this cave by tempest we're confined,
And within _ken_ our flocks, under the wind,
Safe from the pelting of this perilous storm,
Are laid _emong_ yon thistles, dry and warm,
What, Sawney, if by shepherds' art we try
To mock the rigour of this cruel sky?
What if we tune some merry roundelay?
Well dost thou sing, nor ill doth Jockey play.
SAWNEY.
Ah! Jockey, ill advisest thou, _I wis_,
To think of songs at such a time as this:
Sooner shall herbage crown these barren rocks,
Sooner shall fleeces clothe these ragged flocks,
Sooner shall want seize shepherds of the south,
And we forget to live from hand to mouth,
Than Sawney, out of season, shall impart
The songs of gladness with an aching heart.
JOCKEY.
Still have I known thee for a silly swain;
Of things past help, what boots it to complain?
Nothing but mirth can conquer fortune's spite;
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No sky is heavy, if the heart be light:
Patience is sorrow's salve: what can't be cured,
So Donald right areads, must be endured.
SAWNEY.
Full silly swain, _I wot_, is Jockey now.
How didst thou bear thy Maggy's falsehood? How,
When with a foreign loon she stole away,
Didst thou forswear thy pipe and shepherd's lay?
Where was thy boasted wisdom then, when I
Applied those proverbs which you now apply?
JOCKEY.
Oh, she was _bonny_! All the Highlands round
Was there a rival to my Maggy found?
More precious (though that precious is to all)
Than the rare medicine which we Brimstone call,
Or that choice plant, so grateful to the nose,
Which, in I know not what far country, grows,
Was Maggy unto me: dear do I rue
A lass so fair should ever prove untrue.
SAWNEY.
Whether with pipe or song to charm the ear,
Through all the land did Jamie find a peer?
Cursed be that year by every honest Scot,
And in the shepherd's calendar forgot,
That fatal year when Jamie, hapless swain!
In evil hour forsook the peaceful plain:
Jamie, when our young laird discreetly fled,
Was seized, and hang'd till he was dead, dead, dead.
JOCKEY.
Full sorely may we all lament that day,
For all were losers in the deadly fray.
Five brothers had I on the Scottish plains,
Well dost thou know were none more hopeful swains;
Five brothers there I lost, in manhood's pride;
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Two in the field, and three on gibbets died.
Ah, silly swains! to follow war's alarms;
Ah! what hath shepherds' life to do with arms?
SAWNEY.
Mention it not--there saw I strangers clad
In all the honours of our ravish'd plaid;
Saw the Ferrara, too, our nation's pride,
Unwilling grace the awkward victor's side.
There fell our choicest youth, and from that day
_Mote_ never Sawney tune the merry lay;
Bless'd those which fell! cursed those which still survive,
To mourn Fifteen renew'd in Forty-five!
Thus plain'd the boys, when, from her throne of turf,
With boils emboss'd, and overgrown with scurf,
Vile humours which, in life's corrupted well
Mix'd at the birth, not abstinence could quell,
Pale Famine rear'd the head; her eager eyes,
Where hunger e'en to madness seem'd to rise,
Speaking aloud her throes and pangs of heart,
Strain'd to get loose, and from their orbs to start:
Her hollow cheeks were each a deep-sunk cell,
Where wretchedness and horror loved to dwell;
With double rows of useless teeth supplied,
Her mouth, from ear to ear, extended wide,
Which, when for want of food her entrails pined,
She oped, and, cursing, swallow'd nought but wind:
All shrivell'd was her skin; and here and there,
Making their way by force, her bones lay bare:
Such filthy sight to hide from human view,
O'er her foul limbs a tatter'd plaid she threw.
Cease, cried the goddess, cease, despairing swains!
And from a parent hear what Jove ordains.
Pent in this barren corner of the isle,
Where partial fortune never deign'd to smile;
Like nature's bastards, reaping for our share
What was rejected by the lawful heir;
Unknown amongst the nations of the earth,
Or only known to raise contempt and mirth;
Long free, because the race of Roman braves
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Thought it not worth their while to make us slaves;
Then into bondage by that nation brought,
Whose ruin we for ages vainly sought;
Whom still with unslaked hate we view, and still,
The power of mischief lost, retain the will;
Consider'd as the refuse of mankind,
A mass till the last moment left behind,
Which frugal nature doubted, as it lay,
Whether to stamp with life or throw away;
Which, form'd in haste, was planted in this nook,
But never enter'd in Creation's book;
Branded as traitors who, for love of gold,
Would sell their God, as once their king they sold,-Long have we borne this mighty weight of ill,
These vile injurious taunts, and bear them still.
But times of happier note are now at hand,
And the full promise of a better land:
There, like the sons of Israel, having trod,
For the fix'd term of years ordain'd by God,
A barren desert, we shall seize rich plains,
Where milk with honey flows, and plenty reigns:
With some few natives join'd, some pliant few,
Who worship Interest and our track pursue;
There shall we, though the wretched people grieve,
Ravage at large, nor ask the owners' leave.
For us, the earth shall bring forth her increase;
For us, the flocks shall wear a golden fleece;
Fat beeves shall yield us dainties not our own,
And the grape bleed a nectar yet unknown:
For our advantage shall their harvests grow,
And Scotsmen reap what they disdain'd to sow:
For us, the sun shall climb the eastern hill;
For us, the rain shall fall, the dew distil.
When to our wishes Nature cannot rise,
Art shall be task'd to grant us fresh supplies;
His brawny arm shall drudging Labour strain,
And for our pleasure suffer daily pain:
Trade shall for us exert her utmost powers,
Hers all the toil, and all the profit ours:
For us, the oak shall from his native steep
Descend, and fearless travel through the deep:
The sail of commerce, for our use unfurl'd,
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Shall waft the treasures of each distant world:
For us, sublimer heights shall science reach;
For us, their statesman plot, their churchmen preach:
Their noblest limbs of council we'll disjoint,
And, mocking, new ones of our own appoint.
Devouring War, imprison'd in the North,
Shall, at our call, in horrid pomp break forth,
And when, his chariot-wheels with thunder hung,
Fell Discord braying with her brazen tongue,
Death in the van, with Anger, Hate, and Fear,
And Desolation stalking in the rear,
Revenge, by Justice guided, in his train,
He drives impetuous o'er the trembling plain,
Shall, at our bidding, quit his lawful prey,
And to meek, gentle, generous Peace give way.
Think not, my sons, that this so bless'd estate
Stands at a distance on the roll of fate;
Already big with hopes of future sway,
E'en from this cave I scent my destined prey.
Think not that this dominion o'er a race,
Whose former deeds shall time's last annals grace,
In the rough face of peril must be sought,
And with the lives of thousands dearly bought:
No--fool'd by cunning, by that happy art
Which laughs to scorn the blundering hero's heart,
Into the snare shall our kind neighbours fall
With open eyes, and fondly give us all.
When Rome, to prop her sinking empire, bore
Their choicest levies to a foreign shore,
What if we seized, like a destroying flood,
Their widow'd plains, and fill'd the realm with blood;
Gave an unbounded loose to manly rage,
And, scorning mercy, spared nor sex, nor age?
When, for our interest too mighty grown,
Monarchs of warlike bent possessed the throne,
What if we strove divisions to foment,
And spread the flames of civil discontent,
Assisted those who 'gainst their king made head,
And gave the traitors refuge when they fled?
When restless Glory bade her sons advance,
And pitch'd her standard in the fields of France,
What if, disdaining oaths,--an empty sound,
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By which our nation never shall be bound,-Bravely we taught unmuzzled War to roam,
Through the weak land, and brought cheap laurels home?
When the bold traitors, leagued for the defence
Of law, religion, liberty, and sense,
When they against their lawful monarch rose,
And dared the Lord's anointed to oppose,
What if we still revered the banish'd race,
And strove the royal vagrants to replace;
With fierce rebellions shook the unsettled state,
And greatly dared, though cross'd by partial fate?
These facts, which might, where wisdom held the sway,
Awake the very stones to bar our way,
There shall be nothing, nor one trace remain
In the dull region of an English brain;
Bless'd with that faith which mountains can remove,
First they shall dupes, next saints, last martyrs, prove.
Already is this game of Fate begun
Under the sanction of my darling son;
That son, of nature royal as his name,
Is destined to redeem our race from shame:
His boundless power, beyond example great,
Shall make the rough way smooth, the crooked straight;
Shall for our ease the raging floods restrain,
And sink the mountain level to the plain.
Discord, whom in a cavern under ground
With massy fetters their late patriot bound;
Where her own flesh the furious hag might tear,
And vent her curses to the vacant air;
Where, that she never might be heard of more,
He planted Loyalty to guard the door,
For better purpose shall our chief release,
Disguise her for a time, and call her Peace.
Lured by that name--fine engine of deceit!-Shall the weak English help themselves to cheat;
To gain our love, with honours shall they grace
The old adherents of the Stuart race,
Who, pointed out no matter by what name,
Tories or Jacobites, are still the same;
To soothe our rage the temporising brood
Shall break the ties of truth and gratitude,
Against their saviour venom'd falsehoods frame,
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And brand with calumny their William's name:
To win our grace, (rare argument of wit!)
To our untainted faith shall they commit
(Our faith, which, in extremest perils tried,
Disdain'd, and still disdains, to change her side)
That sacred Majesty they all approve,
Who most enjoys, and best deserves their love.
~ Charles Churchill,
686:The Four Monarchyes, The Assyrian Being The First,
Beginning Under Nimrod, 131. Years After The Floo
When time was young, & World in Infancy,
Man did not proudly strive for Soveraignty:
But each one thought his petty Rule was high,
If of his house he held the Monarchy.
This was the golden Age, but after came
The boisterous son of Chus, Grand-Child to Ham,
That mighty Hunter, who in his strong toyles
Both Beasts and Men subjected to his spoyles:
The strong foundation of proud Babel laid,
Erech, Accad, and Culneh also made.
These were his first, all stood in Shinar land,
From thence he went Assyria to command,
And mighty Niniveh, he there begun,
Not finished till he his race had run.
Resen, Caleh, and Rehoboth likewise
By him to Cities eminent did rise.
Of Saturn, he was the Original,
Whom the succeeding times a God did call,
When thus with rule, he had been dignifi'd,
One hundred fourteen years he after dy'd.
Belus.
Great Nimrod dead, Belus the next his Son
Confirms the rule, his Father had begun;
Whose acts and power is not for certainty
Left to the world, by any History.
But yet this blot for ever on him lies,
He taught the people first to Idolize:
Titles Divine he to himself did take,
Alive and dead, a God they did him make.
This is that Bel the Chaldees worshiped,
Whose Priests in Stories oft are mentioned;
This is that Baal to whom the Israelites
So oft profanely offered sacred Rites:
This is Beelzebub God of Ekronites,
Likewise Baalpeor of the Mohabites,
His reign was short, for as I calculate,
At twenty five ended his Regal date.
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Ninus.
His Father dead, Ninus begins his reign,
Transfers his seat to the Assyrian plain;
And mighty Nineveh more mighty made,
Whose Foundation was by his Grand-sire laid:
Four hundred forty Furlongs wall'd about,
On which stood fifteen hundred Towers stout.
The walls one hundred sixty foot upright,
So broad three Chariots run abrest there might.
Upon the pleasant banks of Tygris floud
This stately Seat of warlike Ninus stood:
This Ninus for a God his Father canonized,
To whom the sottish people sacrificed.
This Tyrant did his Neighbours all oppress,
Where e're he warr'd he had too good success.
Barzanes the great Armenian King
By force and fraud did under Tribute bring.
The Median Country he did also gain,
Thermus their King he caused to be slain;
An Army of three millions he led out
Against the Bactrians (but that I doubt)
Zoreaster their King he likewise slew,
And all the greater Asia did subdue.
Semiramis from Menon did he take
Then drown'd himself, did Menon for her sake.
Fifty two years he reign'd, (as we are told)
The world then was two thousand nineteen old.
Semiramis.
This great oppressing Ninus, dead and gone,
His wife Semiramis usurp'd the Throne;
She like a brave Virago played the Rex
And was both shame and glory of her Sex:
Her birth place was Philistines Ascolan,
Her mother Dorceta a Curtizan.
Others report she was a vestal Nun,
Adjudged to be drown'd for th'crime she'd done.
Transform'd into a Fish by Venus will,
Her beauteous face, (they feign) reteining still.
Sure from this Fiction Dagon first began,
Changing the womans face into a man:
But all agree that from no lawfull bed,
This great renowned Empress issued:
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For which she was obscurely nourished,
Whence rose that Fable, she by birds was fed.
This gallant Dame unto the Bactrian warre,
Accompanying her husband Menon farr,
Taking a town, such valour she did show,
That Ninus amorous of her soon did grow,
And thought her fit to make a Monarchs wife,
Which was the cause poor Menon lost his life:
She flourishing with Ninus long did reign,
Till her Ambition caus'd him to be slain.
That having no Compeer, she might rule all,
Or else she sought revenge for Menon's fall.
Some think the Greeks this slander on her cast,
As on her life Licentious, and unchast,
That undeserv'd, they blur'd her name and fame
By their aspersions, cast upon the same:
But were her virtues more or less, or none,
She for her potency must go alone.
Her wealth she shew'd in building Babylon,
Admir'd of all, but equaliz'd of none;
The Walls so strong, and curiously was wrought,
That after Ages, Skill by them was taught:
With Towers and Bulwarks made of costly stone,
Quadrangle was the form it stood upon.
Each Square was fifteen thousand paces long,
An hundred gates it had of mettal strong:
Three hundred sixty foot the walls in height,
Almost incredible, they were in breadth
Some writers say, six Chariots might affront
With great facility, march safe upon't:
About the Wall a ditch so deep and wide,
That like a River long it did abide.
Three hundred thousand men here day by day
Bestow'd their labour, and receiv'd their pay.
And that which did all cost and Art excell,
The wondrous Temple was, she rear'd to Bell:
Which in the midst of this brave Town was plac'd,
Continuing till Xerxes it defac'd:
Whose stately top above the Clouds did rise,
From whence Astrologers oft view'd the Skies.
This to describe in each particular,
A structure rare I should but rudely marre.
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Her Gardens, Bridges, Arches, mounts and spires
All eyes that saw, or Ears that hear admires,
In Shinar plain on the Euphratian flood
This wonder of the world, this Babel stood.
An expedition to the East she made
Staurobates, his Country to invade:
Her Army of four millions did consist,
Each may believe it as his fancy list.
Her Camels, Chariots, Gallyes in such number,
As puzzles best Historians to remember;
But this is wonderful, of all those men,
They say, but twenty e're came back agen.
The River Judas swept them half away,
The rest Staurobates in fight did slay;
This was last progress of this mighty Queen,
Who in her Country never more was seen.
The Poets feign'd her turn'd into a Dove,
Leaving the world to Venus soar'd above:
Which made the Assyrians many a day,
A Dove within their Ensigns to display:
Forty two years she reign'd, and then she di'd
But by what means we are not certifi'd.
Ninias or Zamies.
His Mother dead, Ninias obtains his right,
A Prince wedded to ease and to delight,
Or else was his obedience very great,
To sit thus long (obscure) rob'd of his Seat.
Some write his Mother put his habit on,
Which made the people think they serv'd her Son:
But much it is, in more then forty years
This fraud in war nor peace at all appears:
More like it is his lust with pleasures fed,
He sought no rule till she was gone and dead.
VVhat then he did of worth can no man tell,
But is suppos'd to be that Amraphel
VVho warr'd with Sodoms and Gomorrahs King,
'Gainst whom his trained bands Abram did bring,
But this is farre unlike, he being Son
Unto a Father, that all Countryes won
So suddenly should loose so great a state,
VVith petty Kings to joyne Confederate.
Nor can those Reasons which wise Raileih finds,
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VVell satisfie the most considerate minds:
VVe may with learned Vsher better say,
He many Ages liv'd after that day.
And that Semiramis then flourished
VVhen famous Troy was so beleaguered:
VVhat e're he was, or did, or how it fell,
VVe may suggest our thoughts but cannot tell.
For Ninias and all his race are left
In deep oblivion, of acts bereft:
And many hundred years in silence sit,
Save a few Names a new Berosus writ.
And such as care not what befalls their fames,
May feign as many acts as he did Names;
It may suffice, if all be true that's past.
T'Sardanapalas next, we will make haste.
Sardanapalas
Sardanapalas, Son to Ocrazapes,
VVho wallowed in all voluptuousness,
That palliardizing sot that out of dores,
Ne're shew'd his face but revell'd with his whores
Did wear their garbs, their gestures imitate,
And in their kind, t'excel did emulate.
His baseness knowing, and the peoples hate
Kept close, fearing his well deserved fate;
It chanc'd Arbaces brave unwarily,
His Master like a Strumpet clad did spye.
His manly heart disdained (in the least)
Longer to serve this Metamorphos'd Beast;
Unto Belosus then he brake his mind,
Who sick of his disease, he soon did find
These two, rul'd Media and Babilon
Both for their King, held their Dominion;
Belosus promised Arbaces aid,
Arbaces him fully to be repayd.
The last: The Medes and Persians do invite
Against their monstrous King, to use their might.
Belosus, the Chaldeans doth require
And the Arabians, to further his desire:
These all agree, and forty thousand make
The Rule, from their unworthy Prince to take:
These Forces mustered. and in array
Sardanapalus leaves his Apish play.
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And though of wars, he did abhor the sight;
Fear of his diadem did force him fight:
And either by his valour, or his fate,
Arbaces Courage he did so abate;
That in dispair, he left the Field and fled,
But with fresh hopes Belosus succoured,
From Bactria, an Army was at hand
Prest for this Service by the Kings Command:
These with celerity Arbaces meet,
And with all Terms of amity them greet.
With promises their necks now to unyoke,
And their Taxations sore all to revoke;
T'infranchise them, to grant what they could crave,
No priviledge to want, Subjects should have,
Only intreats them, to joyn their Force with his,
And win the Crown, which was the way to bliss.
Won by his loving looks, more by his speech,
T'accept of what they could, they all beseech:
Both sides their hearts their hands, & bands unite,
And set upon their Princes Camp that night;
Who revelling in Cups, sung care away,
For victory obtain'd the other day:
And now surpris'd, by this unlookt for fright,
Bereft of wits, were slaughtered down right.
The King his brother leavs, all to sustain,
And speeds himself to Niniveh amain.
But Salmeneus slain, the Army falls;
The King's pursu'd unto the City Walls,
But he once in, pursuers came to late,
The Walls and Gates their hast did terminate,
There with all store he was so well provided:
That what Arbaces did, was but derided:
Who there incamp'd, two years for little end,
But in the third, the River prov'd his friend,
For by the rain, was Tygris so o'reflown,
Part of that stately Wall was overthrown.
Arbaces marches in the Town he takes,
For few or none (it seems) resistance makes:
And now they saw fulfil'd a Prophesy,
That when the River prov'd their Enemy,
Their strong wal'd Town should suddenly be taken
By this accomplishment, their hearts were shaken.
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Sardanapalas did not seek to fly,
This his inevitable destiny;
But all his wealth and friends together gets,
Then on himself, and them a fire he sets.
This was last Monarch of great Ninus race
That for twelve hundred years had held the place;
Twenty he reign'd same time, as Stories tell,
That Amaziah was King of Israel.
His Father was then King (as we suppose)
VVhen Jonah for their sins denounc'd those woes.
He did repent, the threatning was not done,
But now accomplish'd in his wicked Son.
Arbaces thus of all becoming Lord,
Ingeniously with all did keep his word.
Of Babylon Belosus he made King,
VVith overplus of all the wealth therein.
To Bactrians he gave their liberty,
Of Ninivites he caused none to dye.
But suffer'd with their goods, to go else where,
Not granting them now to inhabit there:
For he demolished that City great,
And unto Media transfer'd his Seat.
Such was his promise which he firmly made,
To Medes and Persians when he crav'd their aid:
A while he and his race aside must stand,
Not pertinent to what we have in hand;
And Belochus in's progeny pursue,
VVho did this Monarchy begin anew.
Belosus or Belochus.
Belosus setled in his new old Seat,
Not so content but aiming to be great,
Incroaching still upon the bordering lands,
Till Mesopotamia he got in's hands.
And either by compound or else by strength,
Assyria he gain'd also at length;
Then did rebuild, destroyed Nineveh,
A costly work which none could do but he,
VVho own'd the Treasures of proud Babylon,
And those that seem'd with Snrdanapal's gone;
For though his Palace did in ashes lye,
The fire those Mettals could not damnifie;
From these with diligence he rakes,
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Arbaces suffers all, and all he takes,
He thus inricht by this new tryed gold.
Raises a Phænix new, from grave o'th' old;
And from this heap did after Ages see
As fair a Town, as the first Niniveh.
VVhen this was built, and matters all in peace
Molests poor Israel, his wealth t'increase.
A thousand Talents of Menahem had,
(Who to be rid of such a guest was glad
In sacrid writ he's known by name of Pul,
Which makes the world of difference so full.
That he and Belochus could not one be,
But Circumstance doth prove the verity;
And times of both computed so fall out,
That these two made but one, we need not doubt:
What else he did, his Empire to advance,
To rest content we must, in ignorance.
Forty eight years he reign'd, his race then run,
He left his new got Kingdome to his Son.
Tiglath Pulassar.
Belosus dead, Tiglath his warlike Son,
Next treads those steps, by which his Father won;
Damascus ancient Seat, of famous Kings
Under subjection, by his Sword he brings.
Resin their valiant King he also slew,
And Syria t'obedience did subdue.
Judas bad King occasioned this war,
When Resins force his Borders sore did marre,
And divers Cities by strong hand did seaze:
To Tiglath then, doth Ahaz send for ease,
The Temple robs, so to fulfil his ends,
And to Assyria's King a present sends.
I am thy Servant and thy Son, (quoth he)
From Resin, and from Pekah set me free,
Gladly doth Tiglath this advantage take,
And succours Ahaz, yet for Tiglath's sake.
Then Resin slain, his Army overthrown,
He Syria makes a Province of his own.
Unto Damascus then comes Judah's King,
His humble thankfulness (in haste) to bring,
Acknowledging th'Assyrians high desert,
To whom he ought all loyalty of heart.
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But Tiglath having gain'd his wished end,
Proves unto Ahaz but a feigned friend;
All Israels lands beyond Jordan he takes,
In Galilee he woful havock makes.
Through Syria now he march'd none stopt his way,
And Ahaz open at his mercy lay;
Who still implor'd his love, but was distrest;
This was that Ahaz, who so high trans grest:
Thus Tiglath reign'd, & warr'd twenty seven years
Then by his death releas'd was Israels fears.
Salmanassar or Nabanassar.
Tiglath deceas'd, Salmanassar was next,
He Israelites, more then his Father vext;
Hoshea their last King he did invade,
And him six years his Tributary made;
But weary of his servitude, he sought
To Egypts King, which did avail him nought;
For Salmanassar with a mighty Host,
Besieg'd his Regal Town, and spoyl'd his Coast,
And did the people, nobles, and their King,
Into perpetual thraldome that time bring;
Those that from Joshuah's time had been a state,
Did Justice now by him eradicate:
This was that strange, degenerated brood,
On whom, nor threats, nor mercies could do good;
Laden with honour, prisoners, and with spoyle,
Returns triumphant Victor to his soyle;
He placed Israel there, where he thought best,
Then sent his Colonies, theirs to invest;
Thus Jacobs Sons in Exile must remain,
And pleasant Canaan never saw agaiu:
Where now those ten Tribes are, can no man tell,
Or how they fare, rich, poor, or ill, or well;
Whether the Indians of the East, or West,
Or wild Tartarians, as yet ne're blest,
Or else those Chinoes rare, whose wealth & arts
Hath bred more wonder then belief in hearts:
But what, or where they are; yet know we this,
They shall return, and Zion see with bliss.
Senacherib.
Senacherib Salmanasser succeeds,
Whose haughty heart is showne in words & deeds
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His wars, none better then himself can boast,
On Henah, Arpad, and on Juahs coast;
On Hevahs and on Shepharvaims gods,
'Twixt them and Israels he knew no odds,
Untill the thundring hand of heaven he felt,
Which made his Army into nothing melt:
With shame then turn'd to Ninive again,
And by his sons in's Idols house was slain.
Essarhadon.
His Son, weak Essarhaddon reign'd in's place,
The fifth, and last of great Bellosus race.
Brave Merodach, the Son of Baladan,
In Babylon Lieftenant to this man
Of opportunity advantage takes,
And on his Masters ruines his house makes,
As Belosus his Soveraign did onthrone,
So he's now stil'd the King of Babilon.
After twelve years did Essarhaddon dye,
And Merodach assume the Monarchy.
Merodach Balladan.
All yield to him, but Niniveh kept free,
Untill his Grand-child made her bow the knee.
Ambassadors to Hezekiah sent,
His health congratulates with complement.
Ben Merodach.
Ben MERODACH Successor to this King,
Of whom is little said in any thing,
But by conjecture this, and none but he
Led King Manasseh to Captivity.
Nebulassar.
Brave Nebulassar to this King was son,
The famous Niniveh by him was won,
For fifty years, or more, it had been free,
Now yields her neck unto captivity:
A Vice-Roy from her foe she's glad to accept,
By whom in firm obedience she is kept.
This King's less fam'd for all the acts he's done,
Then being Father to so great a Son.
Nebuchadnezzar, or Nebopolassar.
The famous acts of this heroick King
Did neither Homer, Hesiod, Virgil sing:
Nor of his Wars have we the certainty
110
From some Thucidides grave history;
Nor's Metamorphosis from Ovids book,
Nor his restoriag from old Legends took:
But by the Prophets, Pen-men most divine,
This prince in's magnitude doth ever shine:
This was of Monarchyes that head of gold,
The richest and the dread fullest to behold:
This was that tree whose branches fill'd the earth,
Under whose shadow birds and beasts had birth:
This was that king of kings, did what he pleas'd,
Kil'd, sav'd, pul'd down, set up, or pain'd or eas'd;
And this was he, who when he fear'd the least
Was changed from a King into a beast.
This Prince the last year of his fathers reign
Against Jehojakim marcht with his train,
Judahs poor King besieg'd and succourless
Yields to his mercy, and the present 'stress;
His Vassal is, gives pledges for his truth,
Children of royal blood, unblemish'd youth:
Wise Daniel and his fellowes, mongst the rest,
By the victorious king to Babel's prest:
The Temple of rich ornaments defac'd,
And in his Idols house the vessels plac'd.
The next year he with unresisted hand
Quite vanguish'd Pharaoh Necho with his band:
By great Euphrates did his army fall,
Which was the loss of Syria withall.
Then into Egypt Necho did retire,
Which in few years proves the Assirians hire.
A mighty army next he doth prepare,
And unto wealthy Tyre in hast repair.
Such was the scituation of this place,
As might not him, but all the world out-face,
That in her pride she knew not which to boast
Whether her wealth, or yet her strength was most
How in all merchandize she did excel,
None but the true Ezekiel need to tell.
And for her strength, how hard she was to gain,
Can Babels tired souldiers tell with pain.
Within an Island had this city seat,
Divided from the Main by channel great:
Of costly ships and Gallyes she had store,
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And Mariners to handle sail and oar:
But the Chaldeans had nor ships nor skill,
Their shoulders must their Masters mind fulfill,
Fetcht rubbish from the opposite old town,
And in the channel threw each burden down;
Where after many essayes, they made at last
The sea firm land, whereon the Army past,
And took the wealthy town; but all the gain,
Requited not the loss, the toyle and pain.
Full thirteen years in this strange work he spent
Before he could accomplish his intent:
And though a Victor home his Army leads,
With peeled shoulders, and with balded heads.
When in the Tyrian war this King was hot,
Jehojakim his oath had clean forgot,
Thinks this the fittest time to break his bands
Whilest Babels King thus deep engaged stands:
But he whose fortunes all were in the ebbe,
Had all his hopes like to a spiders web;
For this great King withdraws part of his force,
To Judah marches with a speedy course,
And unexpected finds the feeble Prince
Whom he chastis'd thus for his proud offence,
Fast bound, intends to Babel him to send,
But chang'd his mind, & caus'd his life there end,
Then cast him out like to a naked Ass,
For this is he for whom none said alas.
His son he suffered three months to reign,
Then from his throne he pluck'd him down again,
Whom with his mother he to Babel led,
And seven and thirty years in prison fed:
His Uncle he establish'd in his place
(Who was last King of holy Davids race)
But he as perjur'd as Jehojakim,
They lost more now then e're they lost by him.
Seven years he kept his faith, and safe he dwells;
But in the eighth against his Prince rebels:
The ninth came Nebuchadnezzar with power,
Besieg'd his city, temple, Zions tower,
And after eighteen months he took them all:
The Walls so strong, that stood so long, now fall.
The cursed King by flight could no wise fly
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His well deserv'd and foretold misery:
But being caught to Babels wrathfull King
With children, wives and Nobles all they bring,
Where to the sword all but himself were put,
And with that wofull sight his eyes close shut.
Ah! hapless man, whose darksome contemplation
Was nothing but such gastly meditation.
In midst of Babel now till death he lyes;
Yet as was told ne're saw it with his eyes.
The Temple's burnt, the vessels had away.
The towres and palaces brought to decay:
Where late of harp and Lute were heard the noise
Now Zim & Jim lift up their scrieching voice.
All now of worth are Captive led with tears,
And sit bewailing Zion seventy years.
With all these conquests, Babels King rests not,
No not when Moab, Edom he had got,
Kedar and Hazar, the Arabians too,
All Vassals at his hands for Grace must sue.
A total conquest of rich Egypt makes,
All rule he from the ancient Phraohes takes,
Who had for sixteen hundred years born sway,
To Babilons proud King now yields the day.
Then Put and Lud do at his mercy stand.
VVhere e're he goes, he conquers every land.
His sumptuous buildings passes all conceit,
Which wealth and strong ambition made so great.
His Image Judahs Captives worship not,
Although the Furnace be seven times more hot.
His dreams wise Daniel doth expound full well,
And his unhappy chang with grief foretell.
Strange melancholy humours on him lay,
Which for seven years his reason took away,
VVhich from no natural causes did proceed,
But for his pride, so had the heavens decreed.
The time expir'd, bruitish remains no more,
But Government resumes as heretofore:
In splendor, and in Majesty he sits,
Contemplating those times he lost his witts.
And if by words we may ghess at the heart,
This king among the righteous had a part:
Fourty four years he reign'd, which being run,
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He left his wealth and conquests to his son.
Evilmerodach
Babel's great Monarch now laid in the dust,
His son possesses wealth and rule as just:
And in the first year of his Royalty
Easeth Jehojakims Captivity:
Poor forlorn Prince, who had all state forgot
In seven and thirty years had seen no jot.
Among the conquer'd Kings that there did ly
Is Judah's King now lifted up on high:
But yet in Babel he must still remain,
And native Canaan never see again:
Unlike his Father Evilmerodach,
Prudence and magnanimity did lack;
Fair Egypt is by his remisness lost,
Arabia, and all the bordering coast.
Warrs with the Medes unhappily he wag'd
(Within which broyles rich Croesus was ingag'd)
His Army routed, and himself there slain:
His Kingdome to Belshazzar did remain.
Belshazzar.
Unworthy Belshazzar next wears the crown,
Whose acts profane a sacred Pen sets down,
His lust and crueltyes in storyes find,
A royal State rul'd by a bruitish mind.
His life so base, and dissolute invites
The noble Persian to invade his rights.
Who with his own, and Uncles power anon,
Layes siedge to's Regal Seat, proud Babylon,
The coward King, whose strength lay in his walls,
To banquetting and revelling now falls,
To shew his little dread, but greater store,
To chear his friends, and scorn his foes the more.
The holy vessels thither brought long since,
They carrows'd in, and sacrilegious prince
Did praise his Gods of mettal, wood, and stone,
Protectors of his Crown, and Babylon,
But he above, his doings did deride,
And with a hand soon dashed all this pride.
The King upon the wall casting his eye,
The fingers of a hand writing did spy,
Which horrid sight, he fears must needs portend
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Destruction to his Crown, to's Person end.
With quaking knees, and heart appall'd he cries,
For the Soothsayers, and Magicians wise;
This language strange to read, and to unfold;
With gifts of Scarlet robe, and Chain of gold,
And highest dignity, next to the King,
To him that could interpret, clear this thing:
But dumb the gazing Astrologers stand,
Amazed at the writing, and the hand.
None answers the affrighted Kings intent,
Who still expects some fearful sad event;
As dead, alive he sits, as one undone:
In comes the Queen, to chear her heartless Son.
Of Daniel tells, who in his grand-sires dayes
VVas held in more account then now he was.
Daniel in haste is brought before the King,
VVho doth not flatter, nor once cloak the thing;
Reminds him of his Grand-Sires height and fall,
And of his own notorious sins withall:
His Drunkenness, and his profaness high,
His pride and sottish gross Idolatry.
The guilty King with colour pale and dead
Then hears his Mene and his Tekel read.
And one thing did worthy a King (though late)
Perform'd his word to him that told his fate.
That night victorious Cyrus took the town,
VVho soon did terminate his life and crown;
VVith him did end the race of Baladan:
And now the Persian Monarchy began.
The End of the Assyrian Monarchy.
~ Anne Bradstreet,
687:Resignation Pt 2
But what in either sex, beyond
All parts, our glory crowns?
'In ruffling seasons to be calm,
And smile, when fortune frowns.'
Heaven's choice is safer than our own;
Of ages past inquire,
What the most formidable fate?
'To have our own desire.'
If, in your wrath, the worst of foes
You wish extremely ill;
Expose him to the thunder's stroke,
Or that of his own will.
What numbers, rushing down the steep
Of inclination strong,
Have perish'd in their ardent wish!
Wish ardent, ever wrong!
'Tis resignation's full reverse,
Most wrong, as it implies
Error most fatal in our choice,
Detachment from the skies.
By closing with the skies, we make
Omnipotence our own;
That done, how formidable ill's
Whole army is o'erthrown!
No longer impotent, and frail,
Ourselves above we rise:
We scarce believe ourselves below!
We trespass on the skies!
The Lord, the soul, and source of all,
Whilst man enjoys his ease,
Is executing human will,
In earth, and air, and seas;
70
Beyond us, what can angels boast?
Archangels what require?
Whate'er below, above, is done,
Is done as-we desire.
What glory this for man so mean,
Whose life is but a span!
This is meridian majesty!
This, the sublime of man!
Beyond the boast of pagan song
My sacred subject shines!
And for a foil the lustre takes
Of Rome's exalted lines.
'All, that the sun surveys, subdued,
But Cato's mighty mind.'
How grand! most true; yet far beneath
The soul of the resign'd:
To more than kingdoms, more than worlds,
To passion that gives law;
Its matchless empire could have kept
Great Cato's pride in awe;
That fatal pride, whose cruel point
Transfix'd his noble breast;
Far nobler! if his fate sustain'd
And left to heaven the rest;
Then he the palm had borne away,
At distance Caesar thrown;
Put him off cheaply with the world,
And made the skies his own.
What cannot resignation do?
It wonders can perform;
That powerful charm, 'Thy will be done,'
Can lay the loudest storm.
Come, resignation! then, from fields,
71
Where, mounted on the wing,
A wing of flame, blest martyrs' souls
Ascended to their king.
Who is it calls thee? one whose need
Transcends the common size;
Who stands in front against a foe
To which no equal rise:
In front he stands, the brink he treads
Of an eternal state;
How dreadful his appointed post!
How strongly arm'd by fate:
His threatening foe! what shadows deep
O'erwhelm his gloomy brow!
His dart tremendous! -at fourscore
My sole asylum, thou!
Haste, then, O resignation! haste,
'Tis thine to reconcile
My foe, and me; at thy approach
My foe begins to smile:
O! for that summit of my wish,
Whilst here I draw my breath,
That promise of eternal life,
A glorious smile in death:
What sight, heaven's azure arch beneath,
Has most of heaven to boast?
The man resign'd; at once serene,
And giving up the ghost.
At death's arrival they shall smile,
Who, not in life o'er gay,
Serious and frequent thought send out
To meet him on his way:
My gay coevals! (such there are)
If happiness is dear;
Approaching death's alarming day
72
Discreetly let us fear:
The fear of death is truly wise,
Till wisdom can rise higher;
And, arm'd with pious fortitude,
Death dreaded once, desire:
Grand climacteric vanities
The vainest will despise;
Shock'd, when beneath the snow of age
Man immaturely dies:
But am not I myself the man?
No need abroad to roam
In quest of faults to be chastis'd;
What cause to blush at home?
In life's decline, when men relapse
Into the sports of youth,
The second child out-fools the first,
And tempts the lash of truth;
Shall a mere truant from the grave
With rival boys engage?
His trembling voice attempt to sing,
And ape the poet's rage?
Here, madam! let me visit one,
My fault who, partly, shares,
And tell myself, by telling him,
What more becomes our years;
And if your breast with prudent zeal
For resignation glows,
You will not disapprove a just
Resentment at its foes.
In youth, Voltaire! our foibles plead
For some indulgence due;
When heads are white, their thoughts and aims
Should change their colour too:
73
How are you cheated by your wit!
Old age is bound to pay,
By nature's law, a mind discreet,
For joys it takes away;
A mighty change is wrought by years,
Reversing human lot;
In age 'tis honour to lie hid,
'Tis praise to be forgot;
The wise, as flowers, which spread at noon,
And all their charms expose,
When evening damps and shades descend,
Their evolutions close.
What though your muse has nobly soar'd,
Is that our truth sublime?
Ours, hoary friend! is to prefer
Eternity to time:
Why close a life so justly fam'd
With such bold trash as this? (54)
This for renown? yes, such as makes
Obscurity a bliss:
Your trash, with mine, at open war,
Is obstinately bent,(55)
Like wits below, to sow your tares
Of gloom and discontent:
With so much sunshine at command,
Why light with darkness mix?
Why dash with pain our pleasure?
Your Helicon with Styx?
Your works in our divided minds
Repugnant passions raise,
Confound us with a double stroke,
We shudder whilst we praise;
A curious web, as finely wrought
As genius can inspire,
74
From a black bag of poison spun,
With horror we admire.
Mean as it is, if this is read
With a disdainful air,
I can't forgive so great a foe
To my dear friend Voltaire:
Early I knew him, early prais'd,
And long to praise him late;
His genius greatly I admire,
Nor would deplore his fate;
A fate how much to be deplor'd!
At which our nature starts;
Forbear to fall on your own sword.
To perish by your parts:
'But great your name'-To feed on air,
Were then immortals born?
Nothing is great, of which more great,
More glorious is the scorn.
Can fame your carcass from the worm
Which gnaws us in the grave,
Or soul from that which never dies,
Applauding Europe save?
But fame you lose; good sense alone
Your idol, praise, can claim;
When wild wit murders happiness,
It puts to death our fame!
Nor boast your genius, talents bright;
E'en dunces will despise,
If in your western beams is miss'd
A genius for the skies;
Your taste too fails; what most excels
True taste must relish most!
And what, to rival palms above,
Can proudest laurels boast?
75
Sound heads salvation's helmet seek,(56)
Resplendent are its rays,
Let that suffice; it needs no plume,
Of sublunary praise.
May this enable couch'd Voltaire
To see that-'All is right,'(57)
His eye, by flash of wit struck blind,
Restoring to its sight;
If so, all's well: who much have err'd,
That much have been forgiven;
I speak with joy, with joy he'll hear,
'Voltaires are, now, in heaven.'
Nay, such philanthropy divine,
So boundless in degree,
Its marvellous of love extends
(Stoops most profound!) to me:
Let others cruel stars arraign,
Or dwell on their distress;
But let my page, for mercies pour'd,
A grateful heart express:
Walking, the present God was seen,
Of old, in Eden fair;
The God as present, by plain steps
Of providential care,
I behold passing through my life;
His awful voice I hear;
And, conscious of my nakedness,
Would hide myself for fear:
But where the trees, or where the clouds,
Can cover from his sight?
Naked the centre to that eye,
To which the sun is night.
As yonder glittering lamps on high
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Through night illumin'd roll;
My thoughts of him, by whom they shine,
Chase darkness from my soul;
My soul, which reads his hand as clear
In my minute affairs,
As in his ample manuscript
Of sun, and moon, and stars;
And knows him not more bent aright
To wield that vast machine,
Than to correct one erring thought
In my small world within;
A world, that shall survive the fall
Of all his wonders here;
Survive, when suns ten thousand drop,
And leave a darken'd sphere.
Yon matter gross, how bright it shines!
For time how great his care!
Sure spirit and eternity
Far richer glories share;
Let those our hearts impress, on those
Our contemplation dwell;
On those my thoughts how justly thrown,
By what I now shall tell:
When backward with attentive mind
Life's labyrinth I trace,
I find him far myself beyond
Propitious to my peace:
Through all the crooked paths I trod,
My folly he pursued;
My heart astray to quick return
Importunately woo'd;
Due resignation home to press
On my capricious will,
How many rescues did I meet,
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Beneath the mask of ill!
How many foes in ambush laid
Beneath my soul's desire!
The deepest penitents are made
By what we most admire.
Have I not sometimes (real good
So little mortals know!)
Mounting the summit of my wish,
Profoundly plung'd in woe?
I rarely plann'd, but cause I found
My plan's defeat to bless:
Oft I lamented an event;
It turn'd to my success.
By sharpen'd appetite to give
To good intense delight,
Through dark and deep perplexities
He led me to the right.
And is not this the gloomy path,
Which you are treading now?
The path most gloomy leads to light,
When our proud passions bow:
When labouring under fancied ill,
My spirits to sustain,
He kindly cur'd with sovereign draughts
Of unimagin'd pain.
Pain'd sense from fancied tyranny
Alone can set us free;
A thousand miseries we feel,
Till sunk in misery.
Cloy'd with a glut of all we wish,
Our wish we relish less;
Success, a sort of suicide,
Is ruin'd by success:
78
Sometimes he led me near to death,
And, pointing to the grave,
Bid terror whisper kind advice;
And taught the tomb to save:
To raise my thoughts beyond where worlds
As spangles o'er us shine,
One day he gave, and bid the next
My soul's delight resign.
We to ourselves, but through the means
Of mirrors, are unknown;
In this my fate can you descry
No features of your own?
And if you can, let that excuse
These self-recording lines;
A record, modesty forbids,
Or to small bound confines:
In grief why deep ingulf'd? You see
You suffer nothing rare;
Uncommon grief for common fate!
That wisdom cannot bear.
When streams flow backward to their source,
And humbled flames descend,
And mountains wing'd shall fly aloft,
Then human sorrows end;
But human prudence too must cease,
When sorrows domineer,
When fortitude has lost its fire,
And freezes into fear:
The pang most poignant of my life
Now heightens my delight;
I see a fair creation rise
From chaos, and old night:
From what seem'd horror, and despair,
The richest harvest rose;
79
And gave me in the nod divine
An absolute repose.
Of all the plunders of mankind,
More gross, or frequent, none,
Than in their grief and joy misplac'd,
Eternally are shown.
But whither points all this parade?
It says, that near you lies
A book, perhaps yet unperus'd,
Which you should greatly prize:
Of self-perusal, science rare!
Few know the mighty gain;
Learn'd prelates, self-unread, may read
Their Bibles o'er in vain:
Self-knowledge, which from heaven itself
(So sages tell us) came,
What is it, but a daughter fair
Of my maternal theme?
Unletter'd and untravel'd men
An oracle might find,
Would they consult their own contents,
The Delphos of the mind.
Enter your bosom; there you'll meet
A revelation new,
A revelation personal;
Which none can read but you.
There will you clearly read reveal'd
In your enlighten'd thought,
By mercies manifold, through life,
To fresh remembrance brought,
A mighty Being! and in him
A complicated friend,
A father, brother, spouse; no dread
Of death, divorce, or end:
80
Who such a matchless friend embrace,
And lodge him in their heart,
Full well, from agonies exempt,
With other friends may part:
As when o'erloaded branches bear
Large clusters big with wine,
We scarce regret one falling leaf
From the luxuriant vine.
My short advice to you may sound
Obscure or somewhat odd,
Though 'tis the best that man can give,'E'en be content with God.'
Through love he gave you the deceas'd,
Through greater took him hence;
This reason fully could evince,
Though murmur'd at by sense.
This friend, far past the kindest kind,
Is past the greatest great;
His greatness let me touch in points
Not foreign to your state;
His eye, this instant, reads your heart;
A truth less obvious hear;
This instant its most secret thoughts
Are sounding in his ear:
Dispute you this? O! stand in awe,
And cease your sorrow; know,
That tears now trickling down, he saw
Ten thousand years ago;
And twice ten thousand hence, if you
Your temper reconcile
To reason's bound, will he behold
Your prudence with a smile;
A smile, which through eternity
81
Diffuses so bright rays,
The dimmest deifies e'en guilt,
If guilt, at last, obeys:
Your guilt (for guilt it is to mourn
When such a sovereign reigns) ,
Your guilt diminish; peace pursue;
How glorious peace in pains!
Here, then, your sorrows cease; if not,
Think how unhappy they,
Who guilt increase by streaming tears,
Which guilt should wash away;
Of tears that gush profuse restrain;
Whence burst those dismal sighs?
They from the throbbing breast of one
(Strange truth!) most happy rise;
Not angels (hear it, and exult!)
Enjoy a larger share
Than is indulg'd to you, and yours,
Of God's impartial care;
Anxious for each, as if on each
His care for all was thrown;
For all his care as absolute,
As all had been but one.
And is he then so near! so kind! How little then, and great,
That riddle, man! O! let me gaze
At wonders in his fate;
His fate, who yesterday did crawl
A worm from darkness deep,
And shall, with brother worms, beneath
A turf, to-morrow sleep;
How mean! -And yet, if well obey'd
His mighty Master's call,
The whole creation for mean man
82
Is deem'd a boon too small:
Too small the whole creation deem'd
For emmets in the dust!
Account amazing! yet most true;
My song is bold, yet just:
Man born for infinite, in whom
Nor period can destroy
The power, in exquisite extremes,
To suffer, or enjoy;
Give him earth's empire (if no more)
He's beggar'd, and undone!
Imprison'd in unbounded space!
Benighted by the sun!
For what the sun's meridian blaze
To the most feeble ray
Which glimmers from the distant dawn
Of uncreated day?
'Tis not the poet's rapture feign'd
Swells here the vain to please;
The mind most sober kindles most
At truths sublime as these;
They warm e'en me.-I dare not say,
Divine ambition strove
Not to bless only, but confound,
Nay, fright us with its love;
And yet so frightful what, or kind,
As that the rending rock,
The darken'd sun, and rising dead,
So formidable spoke?
And are we darker than that sun?
Than rocks more hard, and blind?
We are; -if not to such a God
In agonies resigned.
83
Yes, e'en in agonies forbear
To doubt almighty love;
Whate'er endears eternity,
Is mercy from above;
What most imbitters time, that most
Eternity endears,
And thus, by plunging in distress,
Exalts us to the spheres;
Joy's fountain head! where bliss o'er bliss,
O'er wonders wonders rise,
And an Omnipotence prepares
Its banquet for the wise:
Ambrosial banquet! rich in wines
Nectareous to the soul!
What transports sparkle from the stream,
As angels fill the bowl!
Fountain profuse of every bliss!
Good-will immense prevails;
Man's line can't fathom its profound
An angel's plummet fails.
Thy love and might, by what they know,
Who judge, nor dream of more;
They ask a drop, how deep the sea!
One sand, how wide the shore!
Of thy exuberant good-will,
Offended Deity!
The thousandth part who comprehends,
A deity is he.
How yonder ample azure field
With radiant worlds is sown!
How tubes astonish us with those
More deep in ether thrown!
And those beyond of brighter worlds
Why not a million more? -
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In lieu of answer, let us all
Fall prostrate, and adore.
Since thou art infinite in power,
Nor thy indulgence less;
Since man, quite impotent and blind,
Oft drops into distress;
Say, what is resignation? 'T is
Man's weakness understood;
And wisdom grasping, with a hand
Far stronger, every good.
Let rash repiners stand appall'd,
In thee who dare not trust;
Whose abject souls, like demons dark,
Are murmuring in the dust;
For man to murmur, or repine
At what by thee is done,
No less absurd, than to complain
Of darkness in the sun.
Who would not, with a heart at ease,
Bright eye, unclouded brow,
Wisdom and goodness at the helm,
The roughest ocean plough?
What, though I'm swallow'd in the deep?
Though mountains o'er me roar?
Jehovah reigns! as Jonah safe,
I'm landed, and adore:
Thy will is welcome, let it wear
Its most tremendous form;
Roar, waves; rage, winds! I know that thou
Canst save me by a storm.
From the immortal spirits born,
To thee, their fountain, flow,
If wise; as curl'd around to theirs
Meandering streams below:
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Not less compell'd by reason's call,
To thee our souls aspire,
Than to thy skies, by nature's law,
High mounts material fire;
To thee aspiring they exult,
I feel my spirits rise,
I feel myself thy son, and pant
For patrimonial skies;
Since ardent thirst of future good,
And generous sense of past,
To thee man's prudence strongly ties,
And binds affection fast;
Since great thy love, and great our want,
And men the wisest blind,
And bliss our aim; pronounce us all
Distracted, or resigned;
Resign'd through duty, interest, shame;
Deep shame! dare I complain,
When (wondrous truth!) in heaven itself
Joy ow'd its birth to pain?
And pain for me! for me was drain'd
Gall's overflowing bowl;
And shall one dropp to murmur bold
Provoke my guilty soul?
If pardon'd this, what cause, what crime
Can indignation raise?
The sun was lighted up to shine,
And man was born to praise;
And when to praise the man shall cease,
Or sun to strike the view;
A cloud dishonors both; but man's
The blacker of the two:
For oh! ingratitude how black!
86
With most profound amaze
At love, which man belov'd o'erlooks,
Astonish'd angels gaze.
Praise cheers, and warms, like generous wine;
Praise, more divine than prayer;
Prayer points our ready path to heaven;
Praise is already there.
Let plausive resignation rise,
And banish all complaint;
All virtues thronging into one,
It finishes the saint;
Makes the man bless'd, as man can be;
Life's labours renders light;
Darts beams through fate's incumbent gloom,
And lights our sun by night;
'T is nature's brightest ornament,
The richest gift of grace,
Rival of angels, and supreme
Proprietor of peace;
Nay, peace beyond, no small degree
Of rapture 't will impart;
Know, madam! when your heart's in heaven,
'All heaven is in your heart.'
But who to heaven their hearts can raise?
Denied divine support,
All virtue dies; support divine
The wise with ardour court:
When prayer partakes the seraph's fire,
'T is mounted on his wing,
Bursts thro' heaven's crystal gates, and
Sure audience of its king:
The labouring soul from sore distress
That bless'd expedient frees;
I see you far advanc'd in peace;
87
I see you on your knees:
How on that posture has the beam
Divine for ever shone!
An humble heart, God's other seat! (58)
The rival of his throne:
And stoops Omnipotence so low!
And condescends to dwell,
Eternity's inhabitant,
Well pleas'd, in such a cell?
Such honour how shall we repay?
How treat our guest divine?
The sacrifice supreme be slain!
Let self-will die: resign.
Thus far, at large, on our disease;
Now let the cause be shown,
Whence rises, and will ever rise,
The dismal human groan:
What our sole fountain of distress?
Strong passion for this scene;
That trifles make important, things
Of mighty moment mean:
When earth's dark maxims poison shed
On our polluted souls,
Our hearts and interests fly as far
Asunder, as the poles.
Like princes in a cottage nurs'd,
Unknown their royal race,
With abject aims, and sordid joys,
Our grandeur we disgrace;
O! for an Archimedes new,
Of moral powers possess'd,
The world to move, and quite expel
That traitor from the breast.
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No small advantage may be reap'd
From thought whence we descend;
From weighing well, and prizing weigh'd
Our origin, and end:
From far above the glorious sun
To this dim scene we came:
And may, if wise, for ever bask
In great Jehovah's beam:
Let that bright beam on reason rous'd
In awful lustre rise,
Earth's giant ills are dwarf'd at once,
And all disquiet dies.
Earth's glories too their splendour lose,
Those phantoms charm no more;
Empire's a feather for a fool,
And Indian mines are poor:
Then levell'd quite, whilst yet alive,
The monarch and his slave;
Not wait enlighten'd minds to learn
That lesson from the grave:
A George the Third would then be low
As Lewis in renown,
Could he not boast of glory more
Than sparkles from a crown.
When human glory rises high
As human glory can;
When, though the king is truly great,
Still greater is the man;
The man is dead, where virtue fails;
And though the monarch proud
In grandeur shines, his gorgeous robe
Is but a gaudy shroud.
Wisdom! where art thou? None on earth,
Though grasping wealth, fame, power,
89
But what, O death! through thy approach,
Is wiser every hour;
Approach how swift, how unconfin'd!
Worms feast on viands rare,
Those little epicures have kings
To grace their bill of fare:
From kings what resignation due
To that almighty will,
Which thrones bestows, and, when they fail,
Can throne them higher still!
Who truly great? The good and brave,
The masters of a mind
The will divine to do resolv'd,
To suffer it resign'd.
Madam! if that may give it weight,
The trifle you receive
Is dated from a solemn scene,
The border of the grave;
Where strongly strikes the trembling soul
Eternity's dread power,
As bursting on it through the thin
Partition of an hour;
Hear this, Voltaire! but this, from me,
Runs hazard of your frown;
However, spare it; ere you die,
Such thoughts will be your own.
In mercy to yourself forbear
My notions to chastise,
Lest unawares the gay Voltaire
Should blame Voltaire the wise:
Fame's trumpet rattling in your ear,
Now, makes us disagree;
When a far louder trumpet sounds,
Voltaire will close with me:
90
How shocking is that modesty,
Which keeps some honest men
From urging what their hearts suggest,
When brav'd by folly's pen.
Assaulting truths, of which in all
Is sown the sacred seed!
Our constitution's orthodox,
And closes with our creed:
What then are they, whose proud conceits
Superior wisdom boast?
Wretches, who fight their own belief,
And labour to be lost!
Though vice by no superior joys
Her heroes keeps in pay;
Through pure disinterested love
Of ruin they obey!
Strict their devotion to the wrong,
Though tempted by no prize;
Hard their commandments, and their creed
A magazine of lies
From fancy's forge: gay fancy smiles
At reason plain, and cool;
Fancy, whose curious trade it is
To make the finest fool.
Voltaire! long life's the greatest curse
That mortals can receive,
When they imagine the chief end
Of living is to live;
Quite thoughtless of their day of death,
That birthday of their sorrow!
Knowing, it may be distant far,
Nor crush them till-to-morrow.
These are cold, northern thoughts, conceiv'd
91
Beneath an humble cot;
Not mine, your genius, or your state,
No castle is my lot:(59)
But soon, quite level shall we lie;
And, what pride most bemoans,
Our parts, in rank so distant now,
As level as our bones;
Hear you that sound? Alarming sound!
Prepare to meet your fate!
One, who writes finis to our works,
Is knocking at the gate;
Far other works will soon be weigh'd;
Far other judges sit;
Far other crowns be lost or won,
Than fire ambitious wit:
Their wit far brightest will be prov'd,
Who sunk it in good sense;
And veneration most profound
Of dread omnipotence.
'Tis that alone unlocks the gate
Of blest eternity;
O! mayst thou never, never lose
That more than golden key! (60)
Whate'er may seem too rough excuse,
Your good I have at heart:
Since from my soul I wish you well;
As yet we must not part:
Shall you, and I, in love with life,
Life's future schemes contrive,
The world in wonder not unjust,
That we are still alive?
What have we left? How mean in man
A shadow's shade to crave!
When life, so vain! is vainer still,
92
'Tis time to take your leave:
Happier, than happiest life, is death,
Who, falling in the field
Of conflict with his rebel will,
Writes vici, on his shield;
So falling man, immortal heir
Of an eternal prize;
Undaunted at the gloomy grave,
Descends into the skies.
O! how disorder'd our machine,
When contradictions mix!
When nature strikes no less than twelve,
And folly points at six!
To mend the moments of your heart,
How great is my delight
Gently to wind your morals up,
And set your hand aright!
That hand, which spread your wisdom wide
To poison distant lands:
Repent, recant; the tainted age
Your antidote demands;
To Satan dreadfully resign'd,
Whole herds rush down the steep
Of folly, by lewd wits possess'd,
And perish in the deep.
Men's praise your vanity pursues;
'Tis well, pursue it still;
But let it be of men deceas'd,
And you'll resign the will;
And how superior they to those
At whose applause you aim;
How very far superior they
In number, and in name!
93
~ Edward Young,
688:Of The Four Humours In Mans Constitution.
The former four now ending their discourse,
Ceasing to vaunt their good, or threat their force.
Lo other four step up, crave leave to show
The native qualityes that from them flow:
But first they wisely shew'd their high descent,
Each eldest daughter to each Element.
Choler was own'd by fire, and Blood by air,
Earth knew her black swarth child, water her fair:
All having made obeysance to each Mother,
Had leave to speak, succeeding one the other:
But 'mongst themselves they were at variance,
Which of the four should have predominance.
Choler first hotly claim'd right by her mother,
Who had precedency of all the other:
But Sanguine did disdain what she requir'd,
Pleading her self was most of all desir'd.
Proud Melancholy more envious then the rest,
The second, third or last could not digest.
She was the silentest of all the four,
Her wisdom spake not much, but thought the more
Mild Flegme did not contest for chiefest place,
Only she crav'd to have a vacant space.
Well, thus they parle and chide; but to be brief,
Or will they, nill they, Choler will be chief.
They seing her impetuosity
At present yielded to necessity.
Choler.
To shew my high descent and pedegree,
Your selves would judge but vain prolixity;
It is acknowledged from whence I came,
It shall suffice to shew you what I am,
My self and mother one, as you shall see,
But shee in greater, I in less degree.
We both once Masculines, the world doth know,
Now Feminines awhile, for love we owe
Unto your Sisterhood, which makes us render
Our noble selves in a less noble gender.
Though under Fire we comprehend all heat,
Yet man for Choler is the proper seat:
67
I in his heart erect my regal throne,
Where Monarch like I play and sway alone.
Yet many times unto my great disgrace
One of your selves are my Compeers in place,
Where if your rule prove once predominant,
The man proves boyish, sottish, ignorant:
But if you yield subservience unto me,
I make a man, a man in th'high'st degree:
Be he a souldier, I more fence his heart
Then iron Corslet 'gainst a sword or dart.
What makes him face his foe without appal,
To storm a breach, or scale a city wall,
In dangers to account himself more sure
Then timerous Hares whom Castles do immure?
Have you not heard of worthyes, Demi-Gods?
Twixt them and others what is't makes the odds
But valour? whence comes that? from none of you,
Nay milksops at such brunts you look but blew.
Here's sister ruddy, worth the other two,
Who much will talk, but little dares she do,
Unless to Court and claw, to dice and drink,
And there she will out-bid us all, I think,
She loves a fiddle better then a drum,
A Chamber well, in field she dares not come,
She'l ride a horse as bravely as the best,
And break a staff, provided 'be in jest;
But shuns to look on wounds, & blood that's spilt,
She loves her sword only because its gilt.
Then here's our sad black Sister, worse then you.
She'l neither say she will, nor will she doe;
But peevish Malecontent, musing sits,
And by misprissions like to loose her witts:
If great perswasions cause her meet her foe,
In her dull resolution she's so slow,
To march her pace to some is greater pain
Then by a quick encounter to be slain.
But be she beaten, she'l not run away,
She'l first advise if't be not best to stay.
Now let's give cold white sister flegme her right,
So loving unto all she scorns to fight:
If any threaten her, she'l in a trice
Convert from water to congealed ice:
68
Her teeth will chatter, dead and wan's her face,
And 'fore she be assaulted, quits the place.
She dares not challeng, if I speak amiss,
Nor hath she wit or heat to blush at this.
Here's three of you all see now what you are,
Then yield to me preheminence in war.
Again who fits for learning, science, arts?
Who rarifies the intellectual parts:
From whence fine spirits flow and witty notions:
But tis not from our dull, slow sisters motions:
Nor sister sanguine, from thy moderate heat,
Poor spirits the Liver breeds, which is thy seat.
What comes from thence, my heat refines the same
And through the arteries sends it o're the frame:
The vital spirits they're call'd, and well they may
For when they fail, man turns unto his clay.
The animal I claim as well as these,
The nerves, should I not warm, soon would they freeze
But flegme her self is now provok'd at this
She thinks I never shot so far amiss.
The brain she challengeth, the head's her seat;
But know'ts a foolish brain that wanteth heat.
My absence proves it plain, her wit then flyes
Out at her nose, or melteth at her eyes.
Oh who would miss this influence of thine
To be distill'd, a drop on every Line?
Alas, thou hast no Spirits; thy Company
Will feed a dropsy, or a Tympany,
The Palsy, Gout, or Cramp, or some such dolour:
Thou wast not made, for Souldier or for Scholar;
Of greazy paunch, and bloated cheeks go vaunt,
But a good head from these are dissonant.
But Melancholy, wouldst have this glory thine,
Thou sayst thy wits are staid, subtil and fine;
'Tis true, when I am Midwife to thy birth
Thy self's as dull, as is thy mother Earth:
Thou canst not claim the liver, head nor heart
Yet hast the Seat assign'd, a goodly part
The sinke of all us three, the hateful Spleen
Of that black Region, nature made thee Queen;
Where pain and sore obstruction thou dost work,
Where envy, malice, thy Companions lurk.
69
If once thou'rt great, what follows thereupon
But bodies wasting, and destruction?
So base thou art, that baser cannot be,
Th'excrement adustion of me.
But I am weary to dilate your shame,
Nor is't my pleasure thus to blur your name,
Only to raise my honour to the Skies,
As objects best appear by contraries.
But Arms, and Arts I claim, and higher things,
The princely qualities befitting Kings,
Whose profound heads I line with policies,
They'r held for Oracles, they are so wise,
Their wrathful looks are death their words are laws
Their Courage it foe, friend, and Subject awes;
But one of you, would make a worthy King
Like our sixth Henry (that same virtuous thing)
That when a Varlet struck him o're the side,
Forsooth you are to blame, he grave reply'd.
Take Choler from a Prince, what is he more
Then a dead Lion, by Beasts triumph'd o're.
Again you know, how I act every part
By th'influence, I still send from the heart:
It's nor your Muscles, nerves, nor this nor that
Do's ought without my lively heat, that's flat:
Nay th'stomack magazine to all the rest
Without my boyling heat cannot digest:
And yet to make my greatness, still more great
What differences, the Sex? but only heat.
And one thing more, to close up my narration
Of all that lives, I cause the propagation.
I have been sparings what I might have said
I love no boasting, that's but Childrens trade.
To what you now shall say I will attend,
And to your weakness gently condescend.
Blood.
Good Sisters, give me leave, as is my place
To vent my grief, and wipe off my disgrace:
Your selves may plead your wrongs are no whit less
Your patience more then mine, I must confess
Did ever sober tongue such language speak,
Or honesty such tyes unfriendly break?
Dost know thy self so well us so amiss?
70
Is't arrogance or folly causeth this?
Ile only shew the wrong thou'st done to me,
Then let my sisters right their injury.
To pay with railings is not mine intent,
But to evince the truth by Argument:
I will analyse this thy proud relation
So full of boasting and prevarication,
Thy foolish incongruityes Ile show,
So walk thee till thou'rt cold, then let thee go.
There is no Souldier but thy self (thou sayest,)
No valour upon Earth, but what thou hast
Thy silly provocations I despise,
And leave't to all to judge, where valour lies
No pattern, nor no pattron will I bring
But David, Judah's most heroick King,
Whose glorious deeds in Arms the world can tell,
A rosie cheek Musitian thou know'st well;
He knew well how to handle Sword and Harp,
And how to strike full sweet, as well as sharp,
Thou laugh'st at me for loving merriment,
And scorn'st all Knightly sports at Turnament.
Thou sayst I love my Sword, because it's gilt,
But know, I love the Blade, more then the Hill,
Yet do abhor such temerarious deeds,
As thy unbridled, barbarous Choler breeds:
Thy rudeness counts good manners vanity,
And real Complements base flattery.
For drink, which of us twain like it the best,
Ile go no further then thy nose for test:
Thy other scoffs, not worthy of reply
Shall vanish as of no validity:
Of thy black Calumnies this is but part,
But now Ile shew what souldier thou art.
And though thou'st us'd me with opprobrious spight
My ingenuity must give thee right.
Thy choler is but rage when tis most pure,
But usefull when a mixture can endure;
As with thy mother fire, so tis with thee,
The best of all the four when they agree:
But let her leave the rest, then I presume
Both them and all things else she would consume.
VVhilst us for thine associates thou tak'st,
71
A Souldier most compleat in all points mak'st:
But when thou scorn'st to take the help we lend,
Thou art a Fury or infernal Fiend.
Witness the execrable deeds thou'st done,
Nor sparing Sex nor Age, nor Sire nor Son;
To satisfie thy pride and cruelty,
Thou oft hast broke bounds of Humanity,
Nay should I tell, thou would'st count me no blab,
How often for the lye, thou'st given the stab.
To take the wall's a sin of so high rate,
That nought but death the same may expiate,
To cross thy will, a challenge doth deserve
So shed'st that blood, thou'rt bounden to preserve
Wilt thou this valour, Courage, Manhood call:
No, know 'tis pride most diabolibal.
If murthers be thy glory, tis no less,
Ile not envy thy feats, nor happiness:
But if in fitting time and place 'gainst foes
For countreys good thy life thou dar'st expose,
Be dangers n'er so high, and courage great,
Ile praise that prowess, fury, Choler, heat:
But such thou never art when all alone,
Yet such when we all four are joyn'd in one.
And when such thou art, even such are we,
The friendly Coadjutors still of thee.
Nextly the Spirits thou dost wholly claim,
Which nat'ral, vital, animal we name:
To play Philosopher I have no list,
Nor yet Physitian, nor Anatomist,
For acting these, l have no will nor Art,
Yet shall with Equity, give thee thy part
For natural, thou dost not much contest;
For there is none (thou sayst) if some not best;
That there are some, and best, I dare averre
Of greatest use, if reason do not erre:
What is there living, which do'nt first derive
His Life now Animal, from vegetive:
If thou giv'st life, I give the nourishment,
Thine without mine, is not, 'tis evident:
But I without thy help, can give a growth
As plants trees, and small Embryon know'th
And if vital Spirits, do flow from thee
72
I am as sure, the natural, from me:
Be thine the nobler, which I grant, yet mine
Shall justly claim priority of thine.
I am the fountain which thy Cistern fills
Through warm blew Conduits of my venial rills:
What hath the heart, but what's sent from the liver
If thou'rt the taker, I must be the giver.
Then never boast of what thou dost receive:
For of such glory I shall thee bereave.
But why the heart should be usurp'd by thee,
I must confess seems something strange to me:
The spirits through thy heat made perfect are,
But the Materials none of thine, that's clear:
Their wondrous mixture is of blood and air,
The first my self, second my mother fair.
But Ile not force retorts, nor do thee wrong,
Thy fi'ry yellow froth is mixt among,
Challeng not all, 'cause part we do allow;
Thou know'st I've there to do as well as thou:
But thou wilt say I deal unequally,
Their lives the irascible faculty,
Which without all dispute, is Cholers own;
Besides the vehement heat, only there known
Can be imputed, unto none but Fire
Which is thy self, thy Mother and thy Sire
That this is true, I easily can assent
If still you take along my Aliment;
And let me be your partner which is due,
So shall I give the dignity to you:
Again, Stomacks Concoction thou dost claim,
But by what right, nor do'st, nor canst thou name
Unless as heat, it be thy faculty,
And so thou challengest her property.
The help she needs, the loving liver lends,
Who th'benefit o'th' whole ever intends
To meddle further I shall be but shent,
Th'rest to our Sisters is more pertinent;
Your slanders thus refuted takes no place,
Nor what you've said, doth argue my disgrace,
Now through your leaves, some little time I'l spend
My worth in humble manner to commend
This, hot, moist nutritive humour of mine
73
When 'tis untaint, pure, and most genuine
Shall chiefly take the place, as is my due
Without the least indignity to you.
Of all your qualities I do partake,
And what you single are, the whole I make
Your hot, moist, cold, dry natures are but four,
I moderately am all, what need I more;
As thus, if hot then dry, if moist, then cold,
If this you cann't disprove, then all I hold
My virtues hid, I've let you dimly see
My sweet Complection proves the verity.
This Scarlet die's a badge of what's within
One touch thereof, so beautifies the skin:
Nay, could I be, from all your tangs but pure
Mans life to boundless Time might still endure.
But here one thrusts her heat, wher'ts not requir'd
So suddenly, the body all is fired,
And of the calme sweet temper quite bereft,
Which makes the Mansion, by the Soul soon left.
So Melancholy seizes on a man,
With her unchearful visage, swarth and wan,
The body dryes, the mind sublime doth smother,
And turns him to the womb of's earthy mother:
And flegm likewise can shew her cruel art,
With cold distempers to pain every part:
The lungs she rots, the body wears away,
As if she'd leave no flesh to turn to clay,
Her languishing diseases, though not quick
At length demolishes the Faberick,
All to prevent, this curious care I take,
In th'last concoction segregation make
Of all the perverse humours from mine own,
The bitter choler most malignant known
I turn into his Cell close by my side
The Melancholy to the Spleen t'abide:
Likewise the whey, some use I in the veins,
The overplus I send unto the reins:
But yet for all my toil, my care and skill,
Its doom'd by an irrevocable will
That my intents should meet with interruption,
That mortal man might turn to his corruption.
I might here shew the nobleness of mind
74
Of such as to the sanguine are inclin'd,
They're liberal, pleasant, kind and courteous,
And like the Liver all benignious.
For arts and sciences they are the fittest;
And maugre Choler still they are the wittiest:
With an ingenious working Phantasie,
A most voluminous large Memory,
And nothing wanting but Solidity.
But why alas, thus tedious should I be,
Thousand examples you may daily see.
If time I have transgrest, and been too long,
Yet could not be more brief without much wrong;
I've scarce wip'd off the spots proud choler cast,
Such venome lies in words, though but a blast:
No braggs i've us'd, to you I dare appeal,
If modesty my worth do not conceal.
I've us'd no bittererss nor taxt your name,
As I to you, to me do ye the same.
Melancholy.
He that with two Assailants hath to do,
Had need be armed well and active too.
Especially when friendship is pretended,
That blow's most deadly where it is intended.
Though choler rage and rail, I'le not do so,
The tongue's no weapon to assault a foe:
But sith we fight with words, we might be kind
To spare our selves and beat the whistling wind,
Fair rosie sister, so might'st thou scape free;
I'le flatter for a time as thou didst me:
But when the first offender I have laid,
Thy soothing girds shall fully be repaid.
But Choler be thou cool'd or chaf'd, I'le venter,
And in contentions lists now justly enter.
What mov'd thee thus to vilifie my name,
Not past all reason, but in truth all shame:
Thy fiery spirit shall bear away this prize,
To play such furious pranks I am too wise:
If in a Souldier rashness be so precious,
Know in a General tis most pernicious.
Nature doth teach to shield the head from harm,
The blow that's aim'd thereat is latcht by th'arm.
When in Batalia my foes I face
75
I then command proud Choler stand thy place,
To use thy sword, thy courage and thy art
There to defend my self, thy better part.
This wariness count not for cowardize,
He is not truly valiant that's not wise.
It's no less glory to defend a town,
Then by assault to gain one not our own;
And if Marcellus bold be call'd Romes sword,
Wise Fabius is her buckler all accord:
And if thy hast my slowness should not temper,
'Twere but a mad irregular distemper;
Enough of that by our sisters heretofore,
Ile come to that which wounds me somewhat more
Of learning, policy thou wouldst bereave me,
But's not thine ignorance shall thus deceive me:
What greater Clark or Politician lives,
Then he whose brain a touch my humour gives?
What is too hot my coldness doth abate,
What's diffluent I do consolidate.
If I be partial judg'd or thought to erre,
The melancholy snake shall it aver,
Whose cold dry head more subtilty doth yield,
Then all the huge beasts of the fertile field.
Again thou dost confine me to the spleen,
As of that only part I were the Queen,
Let me as well make thy precincts the Gall,
So prison thee within that bladder small:
Reduce the man to's principles, then see
If I have not more part then all you three:
What is within, without, of theirs or thine,
Yet time and age shall soon declare it mine.
When death doth seize the man your stock is lost,
When you poor bankrupts prove then have I most.
You'l say here none shall e're disturb my right,
You high born from that lump then take your flight.
Then who's mans friend, when life & all forsakes?
His Mother mine, him to her womb retakes:
Thus he is ours, his portion is the grave,
But while he lives, I'le shew what part I have:
And first the firm dry bones I justly claim,
The strong foundation of the stately frame:
Likewise the usefull Slpeen, though not the best,
76
Yet is a bowel call'd well as the rest:
The Liver, Stomack, owe their thanks of right,
The first it drains, of th'last quicks appetite.
Laughter (thô thou say malice) flows from hence,
These two in one cannot have residence.
But thou most grosly dost mistake to think
The Spleen for all you three was made a sink,
Of all the rest thou'st nothing there to do,
But if thou hast, that malice is from you.
Again you often touch my swarthy hue,
That black is black, and I am black tis true;
But yet more comely far I dare avow,
Then is thy torrid nose or brazen brow.
But that which shews how high your spight is bent
Is charging me to be thy excrement:
Thy loathsome imputation I defie,
So plain a slander needeth no reply.
When by thy heat thou'st bak'd thy self to crust,
And so art call'd black Choler or adust,
Thou witless think'st that I am thy excretion,
So mean thou art in Art as in discretion:
But by your leave I'le let your greatness see
What Officer thou art to us all three,
The Kitchin Drudge, the cleanser of the sinks
That casts out all that man e're eats or drinks:
If any doubt the truth whence this should come,
Shew them thy passage to th'Duodenum;
Thy biting quality still irritates,
Till filth and thee nature exonerates:
If there thou'rt stopt, to th'Liver thou turn'st in,
And thence with jaundies saffrons all the skin.
No further time Ile spend in confutation,
I trust I've clear'd your slanderous imputation.
I now speak unto all, no more to one,
Pray hear, admire and learn instruction.
My virtues yours surpass without compare,
The first my constancy that jewel rare:
Choler's too rash this golden gift to hold,
And Sanguine is more fickle manifold,
Here, there her restless thoughts do ever fly,
Constant in nothing but unconstancy.
And what Flegme is, we know, like to her mother,
77
Unstable is the one, and so the other;
With me is noble patience also found,
Impatient Choler loveth not the sound,
What sanguine is, she doth not heed nor care,
Now up, now down, transported like the Air:
Flegme's patient because her nature's tame;
But I, by virtue do acquire the same.
My Temperance, Chastity is eminent,
But these with you, are seldome resident;
Now could I stain my ruddy Sisters face
With deeper red, to shew you her dsgrace,
But rather I with silence vaile her shame
Then cause her blush, while I relate the same.
Nor are ye free from this inormity,
Although she bear the greatest obloquie,
My prudence, judgement, I might now reveal
But wisdom 'tis my wisdome to conceal.
Unto diseases not inclin'd as you,
Nor cold, nor hot, Ague nor Plurisie,
Nor Cough, nor Quinsey, nor the burning Feaver,
I rarely feel to act his fierce endeavour;
My sickness in conceit chiefly doth lye,
What I imagine that's my malady.
Chymeraes strange are in my phantasy,
And things that never were, nor shall I see
I love not talk, Reason lies not in length,
Nor multitude of words argues our strength;
I've done pray sister Flegme proceed in Course,
We shall expect much sound, but little force.
Flegme.
Patient I am, patient i'd need to be,
To bear with the injurious taunts of three,
Though wit I want, and anger I have less,
Enough of both, my wrongs now to express
I've not forgot, how bitter Choler spake
Nor how her gaul on me she causeless brake;
Nor wonder 'twas for hatred there's not small,
Where opposition is Diametrical.
To what is Truth I freely will assent,
Although my Name do suffer detriment,
What's slanderous repell, doubtful dispute,
And when I've nothing left to say be mute.
78
Valour I want, no Souldier am 'tis true,
I'le leave that manly Property to you;
I love no thundring guns, nor bloody wars,
My polish'd Skin was not ordain'd for Skarrs:
But though the pitched field I've ever fled,
At home the Conquerours have conquered.
Nay, I could tell you what's more true then meet,
That Kings have laid their Scepters at my feet;
When Sister sanguine paints my Ivory face:
The Monarchs bend and sue, but for my grace
My lilly white when joyned with her red,
Princes hath slav'd, and Captains captived,
Country with Country, Greece with Asia fights
Sixty nine Princes, all stout Hero Knights.
Under Troys walls ten years will wear away,
Rather then loose one beauteous Helena.
But 'twere as vain, to prove this truth of mine
As at noon day, to tell the Sun doth shine.
Next difference that 'twixt us twain doth lye
Who doth possess the brain, or thou or I?
Shame forc'd the say, the matter that was mine,
But the Spirits by which it acts are thine:
Thou speakest Truth, and I can say no less,
Thy heat doth much, I candidly confess;
Yet without ostentation I may say,
I do as much for thee another way:
And though I grant, thou art my helper here,
No debtor I because it's paid else where.
With all your flourishes, now Sisters three
Who is't that dare, or can, compare with me,
My excellencies are so great, so many,
I am confounded; fore I speak of any:
The brain's the noblest member all allow,
Its form and Scituation will avow,
Its Ventricles, Membranes and wondrous net,
Galen, Hippocrates drive to a set;
That Divine Ofspring the immortal Soul
Though it in all, and every part be whole,
Within this stately place of eminence,
Doth doubtless keep its mighty residence.
And surely, the Soul sensitive here lives,
Which life and motion to each creature gives,
79
The Conjugation of the parts, to th'braine
Doth shew, hence flow the pow'rs which they retain
Within this high Built Cittadel, doth lye
The Reason, fancy, and the memory;
The faculty of speech doth here abide,
The Spirits animal, from hence do slide:
The five most noble Senses here do dwell;
Of three it's hard to say, which doth excell.
This point now to discuss, 'longs not to me,
I'le touch the sight, great'st wonder of the three;
The optick Nerve, Coats, humours all are mine,
The watry, glassie, and the Chrystaline;
O mixture strange! O colour colourless,
Thy perfect temperament who can express:
He was no fool who thought the soul lay there,
Whence her affections passions speak so clear.
O good, O bad, O true, O traiterous eyes
What wonderments within your Balls there lyes,
Of all the Senses sight shall be the Queen;
Yet some may wish, O had mine eyes ne're seen.
Mine, likewise is the marrow, of the back,
Which runs through all the Spondles of the rack,
It is the substitute o'th royal brain,
All Nerves, except seven pair, to it retain.
And the strong Ligaments from hence arise,
Which joynt to joynt, the intire body tyes.
Some other parts there issue from the Brain,
Whose worth and use to tell, I must refrain:
Some curious learned Crooke, may these reveal
But modesty, hath charg'd me to conceal
Here's my Epitome of excellence:
For what's the Brains is mine by Consequence.
A foolish brain (quoth Choler) wanting heat
But a mad one say I, where 'tis too great,
Phrensie's worse then folly, one would more glad
With a tame fool converse then with a mad;
For learning then my brain is not the fittest,
Nor will I yield that Choler is the wittiest.
Thy judgement is unsafe, thy fancy little,
For memory the sand is not more brittle;
Again, none's fit for Kingly state but thou,
If Tyrants be the best, I le it allow:
80
But if love be as requisite as fear,
Then thou and I must make a mixture here.
Well to be brief, I hope now Cholers laid,
And I'le pass by what Sister sanguine said.
To Melancholy I le make no reply,
The worst she said was instability,
And too much talk, both which I here confess
A warning good, hereafter I'le say less.
Let's now be friends; its time our spight were spent,
Lest we too late this rashness do repent,
Such premises will force a sad conclusion,
Unless we agree, all falls into confusion.
Let Sangine with her hot hand Choler hold,
To take her moist my moisture will be bold:
My cold, cold melancholy hand shall clasp;
Her dry, dry Cholers other hand shall grasp.
Two hot, two moist, two cold, two dry here be,
A golden Ring, the Posey VNITY.
Nor jarrs nor scoffs, let none hereafter see,
But all admire our perfect Amity
Nor be discern'd, here's water, earth, air, fire,
But here a compact body, whole intire.
This loving counsel pleas'd them all so well
That flegm was judg'd for kindness to excell.
~ Anne Bradstreet,
689:

Book II: The Book of the Statesman



Now from his cycle sleepless and vast round the dance of the earth-globe
Gold Hyperion rose in the wake of the dawn like the eyeball
Flaming of God revealed by his uplifted luminous eyelid.
Troy he beheld and he viewed the transient labour of mortals.
All her marble beauty and pomp were laid bare to the heavens.
Sunlight streamed into Ilion waking the voice of her gardens,
Amorous seized on her ways, lived glad in her plains and her pastures,
Kissed her leaves into brightness of green. As a lover the last time
Yearns to the beauty desired that again shall not wake to his kisses,
So over Ilion doomed leaned the yearning immense of the sunrise.
She like a wordless marble memory dreaming for ever
Lifted the gaze of her perishable immortality sunwards.
All her human past aspired in the clearness eternal,
Temples of Phryx and Dardanus touched with the gold of the morning,
Columns triumphant of Ilus, domes of their greatness enamoured,
Stones that intended to live; and her citadel climbed up to heaven
White like the soul of the Titan Laomedon claiming his kingdoms,
Watched with alarm by the gods as he came. Her bosom maternal
Thrilled to the steps of her sons and a murmur began in her high-roads.
Life renewed its ways which death and sleep cannot alter,
Life that pursuing her boundless march to a goal which we know not,
Ever her own law obeys, not our hopes, who are slaves of her heart-beats.
Then as now men walked in the round which the gods have decreed them
Eagerly turning their eyes to the lure and the tool and the labour.
Chained is their gaze to the span in front, to the gulfs they are blinded
Meant for their steps. The seller opened his shop and the craftsman
Bent oer his instruments handling the work he never would finish,
Busy as if their lives were for ever, today in its evening
Sure of tomorrow. The hammers clanged and the voice of the markets
Waking desired its daily rumour. Nor only the craftsman,
Only the hopes of the earth, but the hearts of her votaries kneeling
Came to her marble shrines and upraised to our helpers eternal
Missioned the prayer and the hymn or silent, subtly adoring
Ventured upwards in incense. Loud too the clash of the cymbals
Filled all the temples of Troy with the cry of our souls to the azure.
Prayers breathed in vain and a cry that fell back with Fate for its answer!
Children laughed in her doorways; joyous they played, by their mothers
Smiled on still, but their tender bodies unknowing awaited
Grecian spearpoints sharpened by Fate for their unripe bosoms,
Tasks of the slave in Greece. Like bees round their honey-filled dwellings
Murmuring swarmed to the well-heads the large-eyed daughters of Troya,
Deep-bosomed, limbed like the gods,glad faces of old that were sentient
Rapturous flowers of the soul, bright bodies that lived under darkness
Nobly massed of their locks like day under night made resplendent,
Daughters divine of the earth in the ages when heaven was our father.
They round Troys well-heads flowerlike satisfied morn with their beauty
Or in the river baring their knees to the embrace of the coolness
Dipped their white feet in the clutch of his streams, in the haste of Scamander,
Lingering this last time with laughter and talk of the day and the morrow
Leaned to the hurrying flood. All his swiftnesses raced down to meet them,
Crowding his channel with dancing billows and turbulent murmurs.
Xanthus primaeval met these waves of our life in its passing
Even as of old he had played with Troys ancient fair generations
Mingling his deathless voice with the laughter and joy of their ages,
Laughter of dawns that are dead and a joy that the earth has rejected.
Still his whispering trees remembered their bygone voices.
Hast thou forgotten, O river of Troy? Still, still we can hear them
Now, if we listen long in our souls, the bygone voices.
Earth in her fibres remembers, the breezes are stored with our echoes.
Over the stone-hewn steps for their limpid orient waters
Joyous they leaned and they knew not yet of the wells of Mycenae,
Drew not yet from Eurotas the jar for an alien master,
Mixed not Peneus yet with their tears. From the clasp of the current
Now in their groups they arose and dispersed through the streets and the byways,
Turned from the freedom of earth to the works and the joy of the hearthside,
Lightly they rose and returned through the lanes of the wind-haunted city
Swaying with rhythmical steps while the anklets jangled and murmured.
Silent temples saw them passing; you too, O houses
Built with such hopes by mortal man for his transient lodging;
Fragrant the gardens strewed on dark tresses their white-smiling jasmines
Dropped like a silent boon of purity soft from the branches:
Flowers by the wayside were budding, cries flew winged round the tree-tops.
Bright was the glory of life in Ilion city of Priam.
Thrice to the city the doom-blast published its solemn alarum;
Blast of the trumpets that call to assembly clamoured through Troya
Thrice and were still. From garden and highway, from palace and temple
Turned like a steed to the trumpet, rejoicing in war and ambition,
Gathered alert to the call the democracy hated of heaven.
First in their ranks upbearing their age as Atlas his heavens,
Eagle-crested, with hoary hair like the snow upon Ida,
Ilions senators paced, Antenor and wide-browed Anchises,
Athamas famous for ships and the war of the waters, Tryas
Still whose name was remembered by Oxus the orient river,
Astyoches and Ucalegon, dateless Pallachus, Aetor,
Aspetus who of the secrets divine knew all and was silent,
Ascanus, Iliones, Alcesiphron, Orus, Aretes.
Next from the citadel came with the voice of the heralds before him
Priam and Priams sons, Aeneas leonine striding,
Followed by the heart of a nation adoring her Penthesilea.
All that was noble in Troy attended the regal procession
Marching in front and behind and the tramp of their feet was a rhythm
Tuned to the arrogant fortunes of Ilion ruled by incarnate
Demigods, Ilus and Phryx and Dardanus, Tros of the conquests,
Tros and far-ruling Laomedon who to his souls strong labour
Drew down the sons of the skies and was served by the ageless immortals.
Into the agora vast and aspirant besieged by its columns
Bathed and anointed they came like gods in their beauty and grandeur.
Last like the roar of the winds came trampling the surge of the people.
Clamorous led by a force obscure to its ultimate fatal
Session of wrath the violent mighty democracy hastened;
Thousands of ardent lives with the heart yet unslain in their bosoms
Lifted to heaven the voice of man and his far-spreading rumour.
Singing the young men with banners marched in their joyous processions,
Trod in martial measure or dancing with lyrical paces
Chanted the glory of Troy and the wonderful deeds of their fathers.
Into the columned assembly where Ilus had gathered his people,
Thousands on thousands the tramp and the murmur poured; in their armoured
Glittering tribes they were ranked, an untameable high-hearted nation
Waiting the voice of its chiefs. Some gazed on the greatness of Priam
Ancient, remote from their days, the last of the gods who were passing,
Left like a soul uncompanioned in worlds where his strength shall not conquer:
Sole like a column gigantic alone on a desolate hill-side
Older than mortals he seemed and mightier. Many in anger
Aimed their hostile looks where calm though by heaven abandoned,
Left to his soul and his lucid mind and its thoughts unavailing,
Leading the age-chilled few whom the might of their hearts had not blinded,
Famous Antenor was seated, the fallen unpopular statesman,
Wisest of speakers in Troy but rejected, stoned and dishonoured.
Silent, aloof from the people he sat, a heart full of ruins.
Low was the rumour that swelled like the hum of the bees in a meadow
When with the thirst of the honey they swarm on the thyme and the linden,
Hundreds humming and flitting till all that place is a murmur.
Then from his seat like a tower arising Priam the monarch
Slowly erect in his vast tranquillity silenced the people:
Lonely, august he stood like one whom death has forgotten,
Reared like a column of might and of silence over the assembly.
So Olympus rises alone with his snows into heaven.
Crowned were his heights by the locks that swept like the mass of the snow-swathe
Clothing his giant shoulders; his eyes of deep meditation,
Eyes that beheld now the end and accepted it like the beginning
Gazed on the throng of the people as on a pomp that is painted:
Slowly he spoke like one who is far from the scenes where he sojourns.
Leader of Ilion, hero Deiphobus, thou who hast summoned
Troy in her people, arise; say wherefore thou callest us. Evil
Speak thou or good, thou canst speak that only: Necessity fashions
All that the unseen eye has beheld. Speak then to the Trojans;
Say on this dawn of her making what issue of death or of triumph
Fate in her suddenness puts to the unseeing, what summons to perish
Send to this nation men who revolt and gods who are hostile.
Rising Deiphobus spoke, in stature less than his father,
Less in his build, yet the mightiest man and tallest whom coursers
Bore or his feet to the fight since Ajax fell by the Xanthus.
People of Ilion, long have you fought with the gods and the Argives
Slaying and slain, but the years persist and the struggle is endless.
Fainting your helpers cease from the battle, the nations forsake you.
Asia weary of strenuous greatness, ease-enamoured
Suffers the foot of the Greek to tread on the beaches of Troas.
Yet have we striven for Troy and for Asia, men who desert us.
Not for ourselves alone have we fought, for our life of a moment!
Once if the Greeks were triumphant, once if their nations were marshalled
Under some far-seeing chief, Odysseus, Peleus, Achilles,
Not on the banks of Scamander and skirts of the azure Aegean
Fainting would cease the audacious emprise, the Titanic endeavour;
Tigris would flee from their tread and Indus be drunk by their coursers.
Now in these days when each sun goes marvelling down that Troy stands yet
Suffering, smiting, alive, though doomed to all eyes that behold her,
Flinging back Death from her walls and bronze to the shock and the clamour,
Driven by a thought that has risen in the dawn from the tents on the beaches
Grey Talthybius chariot waits in the Ilian portals,
Voice of the Hellene demigod challenges timeless Troya.
Thus has he said to us: Know you not Doom when she walks in your heavens?
Feelst thou not then thy set, O sun who illuminedst Nature?
Stripped of helpers you stand alone against Doom and Achilles,
Left by the earth that served you, by heaven that helped you rejected:
Death insists at your gates and the flame and the sword are impatient.
None can escape the wheel of the gods and its vast revolutions!
Fate demands the joy and pride of the earth for the Argive,
Asias wealth for the lust of the young barbarian nations.
City divine, whose fame overroofed like heaven the nations,
Sink eclipsed in the circle vast of my radiance; Troya,
Joined to my northern realms deliver the East to the Hellene;
Ilion, to Hellas be yoked; wide Asia, fringe thou Peneus.
Lay down golden Helen, a sacrifice lovely and priceless
Cast by your weakness and fall on immense Necessitys altar;
Yield to my longing Polyxena, Hecubas deep-bosomed daughter,
Her whom my heart desires. She shall leave with you peace and her healing
Joy of mornings secure and death repulsed from your hearthsides.
Yield these and live, else I leap on you, Fate in front, Hades behind me.
Bound to the gods by an oath I return not again from the battle
Till from high Ida my shadow extends to the Mede and Euphrates.
Let not your victories deceive you, steps that defeat has imagined;
Hear not the voice of your heroes; their fame is a trumpet in Hades:
Only they conquer while yet my horses champ free in their stables.
Earth cannot long resist the man whom Heaven has chosen;
Gods with him walk; his chariot is led; his arm is assisted.
High rings the Hellene challenge, earth waits for the Ilian answer.
Always mans Fate hangs poised on the flitting breath of a moment;
Called by some word, by some gesture it leaps, then tis graven, tis granite.
Speak! by what gesture high shall the stern gods recognise Troya?
Sons of the ancients, race of the gods, inviolate city,
Firmer my spear shall I grasp or cast from my hand and for ever?
Search in your hearts if your fathers still dwell in them, children of Teucer.
So Deiphobus spoke and the nation heard him in silence,
Awed by the shadow vast of doom, indignant with Fortune.
Calm from his seat Antenor arose as a wrestler arises,
Tamer of beasts in the cage of the lions, eyeing the monsters
Brilliant, tawny of mane, and he knows if his courage waver,
Falter his eye or his nerve be surprised by the gods that are hostile,
Death will leap on him there in the crowded helpless arena.
Fearless Antenor arose, and a murmur swelled in the meeting
Cruel and threatening, hoarse like the voice of the sea upon boulders;
Hisses thrilled through the roar and one man cried to another,
Lo he will speak of peace who has swallowed the gold of Achaia!
Surely the people of Troy are eunuchs who suffer Antenor
Rising unharmed in the agora. Are there not stones in the city?
Surely the steel grows dear in the land when a traitor can flourish.
Calm like a god or a summit Antenor stood in the uproar.
But as he gazed on his soul came memory dimming the vision;
For he beheld his past and the agora crowded and cheering,
Passionate, full of delight while Antenor spoke to the people,
Troy that he loved and his fatherl and proud of her eloquent statesman.
Tears to his eyes came thick and he gripped at the staff he was holding.
Mounting his eyes met fully the tumult, mournful and thrilling,
Conquering mens hearts with a note of doom in its sorrowful sweetness.
People of Ilion, blood of my blood, O race of Antenor,
Once will I speak though you slay me; for who would shrink from destruction
Knowing that soon of his city and nation, his house and his dear ones
All that remains will be a couch of trampled ashes? Athene,
Slain today may I join the victorious souls of our fathers,
Not for the anguish be kept and the irremediable weeping.
Loud will I speak the word that the gods have breathed in my spirit,
Strive this last time to save the death-destined. Who are these clamour
Hear him not, gold of the Greeks bought his words and his throat is accursd?
Troy whom my counsels made great, hast thou heard this roar of their frenzy
Tearing thy ancient bosom? Is it thy voice, heaven-abandoned, my mother?
O my country, O my creatress, earth of my longings!
Earth where our fathers lie in their sacred ashes undying,
Memoried temples shelter the shrines of our gods and the altars
Pure where we worshipped, the beautiful children smile on us passing,
Women divine and the men of our nation! O land where our childhood
Played at a mothers feet mid the trees and the hills of our country,
Hoping our manhood toiled and our youth had its seekings for godhead,
Thou for our age keepst repose mid the love and the honour of kinsmen,
Silent our relics shall lie with the city guarding our ashes!
Earth who hast fostered our parents, earth who hast given us our offspring,
Soil that created our race where fed from the bosom of Nature
Happy our children shall dwell in the storied homes of their fathers,
Souls that our souls have stamped, sweet forms of ourselves when we perish!
Once even then have they seen thee in their hearts, or dreamed of thee ever
Who from thy spirit revolt and only thy name make an idol
Hating thy faithful sons and the cult of thy ancient ideal!
Wake, O my mother divine, remember thy gods and thy wisdom,
Silence the tongues that degrade thee, prophets profane of thy godhead.
Madmen, to think that a man who has offered his life for his country,
Served her with words and deeds and adored with victories and triumphs
Ever could think of enslaving her breast to the heel of a foeman!
Surely Antenors halls are empty, he begs from the stranger
Leading his sons and his childrens sons by the hand in the market
Showing his rags since his need is so bitter of gold from the Argives!
You who demand a reply when Laocoon lessens Antenor,
Hush then your feeble roar and your ear to the past and the distance
Turn. You fields that are famous for ever, reply for me calling,
Fields of the mighty mown by my swords edge, Chersonese conquered,
Thrace and her snows where we fought on the frozen streams and were victors
Then when they were unborn who are now your delight and your leaders.
Answer return, you columns of Ilus, here where my counsels
Made Troy mightier guiding her safe through the shocks of her foemen.
Gold! I have heaped it up high, I am rich with the spoils of your haters.
It was your fathers dead who gave me that wealth as my guerdon,
Now my reproach, your fathers who saw not the Greeks round their ramparts:
They were not cooped by an upstart race in the walls of Apollo,
Saw not Hector slain and Troilus dragged by his coursers.
Far over wrathful Jaxartes they rode; the shaken Achaian
Prostrate adored your strength who now shouts at your portals and conquers
Then when Antenor guided Troy, this old man, this traitor,
Not Laocoon, nay, not even Paris nor Hector.
But I have changed, I have grown a niggard of blood and of treasure,
Selfish, chilled as old men seem to the young and the headstrong,
Counselling safety and ease, not the ardour of noble decisions.
Come to my house and behold, my house that was filled once with voices.
Sons whom the high gods envied me crowded the halls that are silent.
Where are they now? They are dead, their voices are silent in Hades,
Fallen slaying the foe in a war between sin and the Furies.
Silent they went to the battle to die unmourned for their country,
Die as they knew in vain. Do I keep now the last ones remaining,
Sparing their blood that my house may endure? Is there any in Troya
Speeds to the front of the mellay outstripping the sons of Antenor?
Let him arise and speak and proclaim it and bid me be silent.
Heavy is this war that you love on my heart and I hold you as madmen
Doomed by the gods, abandoned by Pallas, by Hera afflicted.
Who would not hate to behold his work undone by the foolish?
Who would not weep if he saw Laocoon ruining Troya,
Paris doomed in his beauty, Aeneas slain by his valour?
Still you need to be taught that the high gods see and remember,
Dream that they care not if justice be done on the earth or oppression!
Happy to live, aspire while you violate man and the immortals!
Vainly the sands of Time have been strewn with the ruins of empires,
Signs that the gods had left, but in vain. For they look for a nation,
One that can conquer itself having conquered the world, but they find none.
None has been able to hold all the gods in his bosom unstaggered,
All have grown drunken with force and have gone down to Hell and to Ate.
All have been thrust from their heights, say the fools; we shall live and for ever.
We are the people at last, the children, the favourites; all things
Only to us are permitted. They too descend to the silence,
Death receives their hopes and the void their stirrings of action.
Eviller fate there is none than life too long among mortals.
I have conversed with the great who have gone, I have fought in their war-cars;
Tros I have seen, Laomedons hand has dwelt on my temples.
Now I behold Laocoon, now our greatest is Paris.
First when Phryx by the Hellespont reared to the cry of the ocean
Hewing her stones as vast as his thoughts his high-seated fortress,
Planned he a lair for a beast of prey, for a pantheress dire-souled
Crouched in the hills for her bound or self-gathered against the avenger?
Dardanus shepherded Asias coasts and her sapphire-girt islands.
Mild was his rule like the blessing of rain upon fields in the summer.
Gladly the harried coasts reposed confessing the Phrygian,
Caria, Lycias kings and the Paphlagon, strength of the Mysian;
Minos Crete recovered the sceptre of old Rhadamanthus.
Ilus and Tros had strength in the fight like a far-striding Titans:
Troy triumphant following the urge of their souls to the vastness,
Helmeted, crowned like a queen of the gods with the fates for her coursers
Rode through the driving sleet of the spears to Indus and Oxus.
Then twice over she conquered the vanquished, with peace as in battle;
There where discord had clashed, sweet Peace sat girded with plenty,
There where tyranny counted her blows, came the hands of a father.
Neither had Teucer a soul like your chiefs who refounded this nation.
Such was the antique and noble tradition of Troy in her founders,
Builders of power that endured; but it perishes lost to their offspring,
Trampled, scorned by an arrogant age, by a violent nation.
Strong Anchises trod it down trampling victorious onwards
Stern as his sword and hard as the silent bronze of his armour.
More than another I praise the man who is mighty and steadfast,
Even as Ida the mountain I praise, a refuge for lions;
But in the council I laud him not, he who a god for his kindred,
Lives for the rest without bowels of pity or fellowship, lone-souled,
Scorning the world that he rules, who untamed by the weight of an empire
Holds allies as subjects, subjects as slaves and drives to the battle
Careless more of their wills than the coursers yoked to his war-car.
Therefore they fought while they feared, but gladly abandon us falling.
Yet had they gathered to Teucer in the evil days of our nation.
Where are they now? Do they gather then to the dreaded Anchises?
Or has Aeneas helped with his counsels hateful to wisdom?
Hateful is this, abhorred of the gods, imagined by Ate
When against subjects murmuring discord and faction appointed
Scatter unblest gold, the heart of a people is poisoned,
Virtue pursued and baseness triumphs tongued like a harlot,
Brother against brother arrayed that the rule may endure of a stranger.
Yes, but it lasts! For its hour. The high gods watch in their silence,
Mute they endure for a while that the doom may be swifter and greater.
Hast thou then lasted, O Troy? Lo, the Greeks at thy gates and Achilles.
Dream, when Virtue departs, that Wisdom will linger, her sister!
Wisdom has turned from your hearts; shall Fortune dwell with the foolish?
Fatal oracles came to you great-tongued, vaunting of empires
Stretched from the risen sun to his rest in the occident waters,
Dreams of a city throned on the hills with her foot on the nations.
Meanwhile the sword was prepared for our breasts and the flame for our housetops.
Wake, awake, O my people! the fire-brand mounts up your doorsteps;
Gods who deceived to slay, press swords on your childrens bosoms.
See, O ye blind, ere death in pale countries open your eyelids!
Hear, O ye deaf, the sounds in your ears and the voices of evening!
Young men who vaunt in your strength! when the voice of this aged Antenor
Governed your fathers youth, all the Orient was joined to our banners.
Macedon leaned to the East and her princes yearned to the victor,
Scythians worshipped in Ilions shrines, the Phoenician trader
Bartered her tokens, Babylons wise men paused at our thresholds;
Fair-haired sons of the snows came rapt towards golden Troya
Drawn by the song and the glory. Strymon sang hymns unto Ida,
Hoarse Chalcidice, dim Chersonesus married their waters
Under the oerarching yoke of Troy twixt the term-posts of Ocean.
Meanwhile far through the world your fortunes led by my counsels
Followed their lure like women snared by a magical tempter:
High was their chant as they paced and it came from continents distant.
Turn now and hear! what voice approaches? what glitter of armies?
Loud upon Trojan beaches the tread and the murmur of Hellas!
Hark! tis the Achaians paean rings oer the Pergaman waters!
So wake the dreams of Aeneas; reaped is Laocoons harvest.
Artisans new of your destiny fashioned this far-spreading downfall,
Counsellors blind who scattered your strength to the hooves of the Scythian,
Barren victories, trophies of skin-clad Illyrian pastors.
Who but the fool and improvident, who but the dreamer and madman
Leaves for the far and ungrasped earths close and provident labour?
Children of earth, our mother gives tokens, she lays down her signposts,
Step by step to advance on her bosom, to grow by her seasons,
Order our works by her patience and limit our thought by her spaces.
But you had chiefs who were demigods, souls of an earth-scorning stature,
Minds that saw vaster than life and strengths that Gods hour could not limit!
These men seized upon Troy as the tool of their giant visions,
Dreaming of Africas suns and bright Hesperian orchards,
Carthage our mart and our feet on the sunset hills of the Latins.
Ilions hinds in the dream ploughed Libya, sowed Italys cornfields,
Troy stretched to Gades; even the gods and the Fates had grown Trojan.
So are the natures of men uplifted by Heaven in its satire.
Scorning the bit of the gods, despisers of justice and measure,
Zeus is denied and adored some shadow huge of their natures
Losing the shape of man in a dream that is splendid and monstrous.
Titans, vaunting they stride and the world resounds with their footsteps;
Titans, clanging they fall and the world is full of their ruin.
Children, you dreamed with them, heard the roar of the Atlantic breakers
Welcome your keels and the Isles of the Blest grew your wonderful gardens.
Lulled in the dream, you saw not the black-drifting march of the storm-rack,
Heard not the galloping wolves of the doom and the howl of their hunger.
Greece in her peril united her jarring clans; you suffered
Patient, preparing the north, the wisdom and silence of Peleus,
Atreus craft and the Argives gathered to King Agamemnon.
But there were prophecies, Pythian oracles, mutterings from Delphi.
How shall they prosper who haste after auguries, oracles, whispers,
Dreams that walk in the night and voices obscure of the silence?
Touches are these from the gods that bewilder the brain to its ruin.
One sole oracle helps, still armoured in courage and prudence
Patient and heedful to toil at the work that is near in the daylight.
Leave to the night its phantoms, leave to the future its curtain!
Only today Heaven gave to mortal man for his labour.
If thou hadst bowed not thy mane, O Troy, to the child and the dreamer,
Hadst thou been faithful to Wisdom the counsellor seated and ancient,
Then would the hour not have dawned when Paris lingered in Sparta
Led by the goddess fatal and beautiful, white Aphrodite.
Man, shun the impulses dire that spring armed from thy natures abysms!
Dread the dusk rose of the gods, flee the honey that tempts from its petals!
Therefore the black deed was done and the hearth that welcomed was sullied.
Sin-called the Fury uplifted her tresses of gloom oer the nations
Maddening the earth with the scream of her blood-thirst, bowelless, stone-eyed,
Claiming her victims from God and bestriding the hate and the clamour.
Yet midst the stroke and the wail when mens eyes were blind with the blood-mist,
Still had the high gods mercy recalling Teucer and Ilus.
Just was the heart of their anger. Discord flaming from Ida,
Hundred-voiced glared from the ships through the camp of the victor Achaians,
Love to that discord added her flowerlike lips of Briseis;
Faltering lids of Polyxena conquered the strength of Pelides.
Vainly the gods who pity open the gates of salvation!
Vainly the winds of their mercy brea the on our fevered existence!
Man his passions prefers to the voice that guides from the heavens.
These too were here whom Hera had chosen to ruin this nation:
Charioteers cracking the whips of their speed on the paths of destruction,
Demigods they! they have come down from Heaven glad to that labour,
Deaf is the world with the fame of their wheels as they race down to Hades.
O that alone they could reach it! O that pity could soften
Harsh Necessitys dealings, sparing our innocent children,
Saving the Trojan women and aged from bonds and the sword-edge!
These had not sinned whom you slay in your madness! Ruthless, O mortals,
Must you be then to yourselves when the gods even faltering with pity
Turn from the grief that must come and the agony vast and the weeping?
Say not the road of escape sinks too low for your arrogant treading.
Pride is not for our clay; the earth, not heaven was our mother
And we are even as the ant in our toil and the beast in our dying;
Only who cling to the hands of the gods can rise up from the earth-mire.
Children, lie prone to their scourge, that your hearts may revive in their sunshine.
This is our lot! when the anger of heaven has passed then the mortal
Raises his head; soon he heals his heart and forgets he has suffered.
Yet if resurgence from weakness and shame were withheld from the creature,
Every fall without morrow, who then would counsel submission?
But since the height of mortal fortune ascending must stumble,
Fallen, again ascend, since death like birth is our portion,
Ripening, mowed, to be sown again like corn by the farmer,
Let us be patient still with the gods accepting their purpose.
Deem not defeat I welcome. Think not to Hellas submitting
Death of proud hope I would seal. Not this have I counselled, O nation,
But to be even as your high-crested forefa thers, greatest of mortals.
Troya of old enringed by the hooves of Cimmerian armies
Flamed to the heavens from her plains and her smoke-blackened citadel sheltered
Mutely the joyless rest of her sons and the wreck of her greatness.
Courage and wisdom survived in that fall and a stern-eyed prudence
Helped her to live; disguised from her mightiness Troy crouched waiting.
Teucer descended whose genius worked at this kingdom and nation,
Patient, scrupulous, wise, like a craftsman carefully toiling
Over a helmet or over a breastplate, testing it always,
Toiled in the eye of the Masters of all and had heed of its labour.
So in the end they would not release him like souls that are common;
They out of Ida sent into Ilion Pallas Athene;
Secret she came and he went with her into the luminous silence.
Teucers children after their sire completed his labour.
Now too, O people, front adversity self-gathered, silent.
Veil thyself, leonine mighty Ilion, hiding thy greatness!
Be as thy father Teucer; be as a cavern for lions;
Be as a Fate that crouches! Wordless and stern for your vengeance
Self-gathered work in the night and secrecy shrouding your bosoms.
Let not the dire heavens know of it; let not the foe seize a whisper!
Ripen the hour of your stroke, while your words drip sweeter than honey.
Sure am I, friends, you will turn from death at my voice, you will hear me!
Some day yet I shall gaze on the ruins of haughty Mycenae.
Is this not better than Ilion cast to the sword of her haters,
Is this not happier than Troya captured and wretchedly burning,
Time to await in his stride when the southern and northern Achaians
Gazing with dull distaste now over their severing isthmus
Hate-filled shall move to the shock by the spur of the gods in them driven,
Pelops march upon Attica, Thebes descend on the Spartan?
Then shall the hour now kept in heaven for us ripen to dawning,
Then shall Victory cry to our banners over the Ocean
Calling our sons with her voice immortal. Children of Ilus,
Then shall Troy rise in her strength and stride over Greece up to Gades.
So Antenor spoke and the mind of the hostile assembly
Moved and swayed with his words like the waters ruled by Poseidon.
Even as the billows rebellious lashed by the whips of the tempest
Curvet and rear their crests like the hooded wrath of a serpent,
Green-eyed under their cowls sublime,unwilling they journey,
Foam-bannered, hoarse-voiced, shepherded, forced by the wind to the margin
Meant for their rest and can turn not at all, though they rage, on their driver,
Last with a sullen applause and consenting lapse into thunder,
Where they were led all the while they sink down huge and astonished,
So in their souls that withstood and obeyed and hated the yielding,
Lashed by his censure, indignant, the Trojans moved towards his purpose:
Sometimes a roar arose, then only, weakened, rarer,
Angry murmurs swelled between sullen stretches of silence;
Last, a reluctant applause broke dull from the throats of the commons.
Silent raged in their hearts Laocoons following daunted;
Troubled the faction of Paris turned to the face of their leader.
He as yet rose not; careless he sat in his beauty and smiling,
Gazing with brilliant eyes at the sculptured pillars of Ilus.
Doubtful, swayed by Antenor, waited in silence the nation.
***
~ Sri Aurobindo, 2 - The Book of the Statesman
,
690:The Candidate
This poem was written in , on occasion of the contest between the
Earls of Hardwicke and Sandwich for the High-stewardship of the
University of Cambridge, vacant by the death of the Lord Chancellor
Hardwicke. The spirit of party ran high in the University, and no
means were left untried by either candidate to obtain a majority. The
election was fixed for the th of March, when, after much
altercation, the votes appearing equal, a scrutiny was demanded;
whereupon the Vice-Chancellor adjourned the senate _sine die_. On
appeal to the Lord High-Chancellor, he determined in favour of the
Earl of Hardwicke, and a mandamus issued accordingly.
Enough of Actors--let them play the player,
And, free from censure, fret, sweat, strut, and stare;
Garrick abroad, what motives can engage
To waste one couplet on a barren stage?
Ungrateful Garrick! when these tasty days,
In justice to themselves, allow'd thee praise;
When, at thy bidding, Sense, for twenty years,
Indulged in laughter, or dissolved in tears;
When in return for labour, time, and health,
The town had given some little share of wealth,
Couldst thou repine at being still a slave?
Darest thou presume to enjoy that wealth she gave?
Couldst thou repine at laws ordain'd by those
Whom nothing but thy merit made thy foes?
Whom, too refined for honesty and trade,
By need made tradesmen, Pride had bankrupts made;
Whom Fear made drunkards, and, by modern rules,
Whom Drink made wits, though Nature made them fools;
With such, beyond all pardon is thy crime,
In such a manner, and at such a time,
To quit the stage; but men of real sense,
Who neither lightly give, nor take offence,
Shall own thee clear, or pass an act of grace,
Since thou hast left a Powell in thy place.
Enough of Authors--why, when scribblers fail,
Must other scribblers spread the hateful tale?
Why must they pity, why contempt express,
And why insult a brother in distress?
108
Let those, who boast the uncommon gift of brains
The laurel pluck, and wear it for their pains;
Fresh on their brows for ages let it bloom,
And, ages past, still flourish round their tomb.
Let those who without genius write, and write,
Versemen or prosemen, all in Nature's spite,
The pen laid down, their course of folly run
In peace, unread, unmention'd, be undone.
Why should I tell, to cross the will of Fate,
That Francis once endeavour'd to translate?
Why, sweet oblivion winding round his head,
Should I recall poor Murphy from the dead?
Why may not Langhorne, simple in his lay,
Effusion on effusion pour away;
With friendship and with fancy trifle here,
Or sleep in pastoral at Belvidere?
Sleep let them all, with Dulness on her throne,
Secure from any malice but their own.
Enough of Critics--let them, if they please,
Fond of new pomp, each month pass new decrees;
Wide and extensive be their infant state,
Their subjects many, and those subjects great,
Whilst all their mandates as sound law succeed,
With fools who write, and greater fools who read.
What though they lay the realms of Genius waste,
Fetter the fancy and debauch the taste;
Though they, like doctors, to approve their skill,
Consult not how to cure, but how to kill;
Though by whim, envy, or resentment led,
They damn those authors whom they never read;
Though, other rules unknown, one rule they hold,
To deal out so much praise for so much gold:
Though Scot with Scot, in damned close intrigues,
Against the commonwealth of letters leagues;
Uncensured let them pilot at the helm,
And rule in letters, as they ruled the realm:
Ours be the curse, the mean tame coward's curse,
(Nor could ingenious Malice make a worse,
To do our sense and honour deep despite)
To credit what they say, read what they write.
Enough of Scotland--let her rest in peace;
The cause removed, effects of course should cease;
109
Why should I tell, how Tweed, too mighty grown,
And proudly swell'd with waters not his own,
Burst o'er his banks, and, by Destruction led,
O'er our fair England desolation spread,
Whilst, riding on his waves, Ambition, plumed
In tenfold pride, the port of Bute assumed,
Now that the river god, convinced, though late,
And yielding, though reluctantly, to Fate,
Holds his fair course, and with more humble tides,
In tribute to the sea, as usual, glides?
Enough of States, and such like trifling things;
Enough of kinglings, and enough of kings;
Henceforth, secure, let ambush'd statesmen lie,
Spread the court web, and catch the patriot fly;
Henceforth, unwhipt of Justice, uncontroll'd
By fear or shame, let Vice, secure and bold,
Lord it with all her sons, whilst Virtue's groan
Meets with compassion only from the throne.
Enough of Patriots--all I ask of man
Is only to be honest as he can:
Some have deceived, and some may still deceive;
'Tis the fool's curse at random to believe.
Would those, who, by opinion placed on high,
Stand fair and perfect in their country's eye,
Maintain that honour, let me in their ear
Hint this essential doctrine--Persevere.
Should they (which Heaven forbid) to win the grace
Of some proud courtier, or to gain a place,
Their king and country sell, with endless shame
The avenging Muse shall mark each traitorous name;
But if, to Honour true, they scorn to bend,
And, proudly honest, hold out to the end,
Their grateful country shall their fame record,
And I myself descend to praise a lord.
Enough of Wilkes--with good and honest men
His actions speak much stronger than my pen,
And future ages shall his name adore,
When he can act and I can write no more.
England may prove ungrateful and unjust,
But fostering France shall ne'er betray her trust:
'Tis a brave debt which gods on men impose,
To pay with praise the merit e'en of foes.
110
When the great warrior of Amilcar's race
Made Rome's wide empire tremble to her base,
To prove her virtue, though it gall'd her pride,
Rome gave that fame which Carthage had denied.
Enough of Self--that darling luscious theme,
O'er which philosophers in raptures dream;
Of which with seeming disregard they write,
Then prizing most, when most they seem to slight;
Vain proof of folly tinctured strong with pride!
What man can from himself, himself divide?
For me,(nor dare I lie) my leading aim
(Conscience first satisfied) is love of fame;
Some little fame derived from some brave few,
Who, prizing Honour, prize her votaries too.
Let all (nor shall resentment flush my cheek)
Who know me well, what they know, freely speak,
So those (the greatest curse I meet below)
Who know me not, may not pretend to know.
Let none of those whom, bless'd with parts above
My feeble genius, still I dare to love,
Doing more mischief than a thousand foes,
Posthumous nonsense to the world expose,
And call it mine; for mine though never known,
Or which, if mine, I living blush'd to own.
Know all the world, no greedy heir shall find,
Die when I will, one couplet left behind.
Let none of those, whom I despise, though great,
Pretending friendship to give malice weight,
Publish my life; let no false sneaking peer,
(Some such there are) to win the public ear,
Hand me to shame with some vile anecdote.
Nor soul-gall'd bishop damn me with a note.
Let one poor sprig of bay around my head
Bloom whilst I live, and point me out when dead;
Let it (may Heaven, indulgent, grant that prayer!)
Be planted on my grave, nor wither there;
And when, on travel bound, some rhyming guest
Roams through the churchyard, whilst his dinner's dress'd,
Let it hold up this comment to his eyes-'Life to the last enjoy'd, here Churchill lies;'
Whilst (oh, what joy that pleasing flattery gives!)
Reading my works, he cries--'Here Churchill lives.'
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Enough of Satire--in less harden'd times
Great was her force, and mighty were her rhymes.
I've read of men, beyond man's daring brave,
Who yet have trembled at the strokes she gave;
Whose souls have felt more terrible alarms
From her one line, than from a world in arms.
When in her faithful and immortal page
They saw transmitted down from age to age
Recorded villains, and each spotted name
Branded with marks of everlasting shame,
Succeeding villains sought her as a friend,
And, if not really mended, feign'd to mend;
But in an age, when actions are allow'd
Which strike all honour dead, and crimes avow'd
Too terrible to suffer the report,
Avow'd and praised by men who stain a court,
Propp'd by the arm of Power; when Vice, high born,
High-bred, high-station'd, holds rebuke in scorn;
When she is lost to every thought of fame,
And, to all virtue dead, is dead to shame;
When Prudence a much easier task must hold
To make a new world, than reform the old,
Satire throws by her arrows on the ground,
And if she cannot cure, she will not wound.
Come, Panegyric--though the Muse disdains,
Founded on truth, to prostitute her strains
At the base instance of those men, who hold
No argument but power, no god but gold,
Yet, mindful that from Heaven she drew her birth,
She scorns the narrow maxims of this earth;
Virtuous herself, brings Virtue forth to view,
And loves to praise, where praise is justly due.
Come, Panegyric--in a former hour,
My soul with pleasure yielding to thy power,
Thy shrine I sought, I pray'd--but wanton air,
Before it reach'd thy ears, dispersed my prayer;
E'en at thy altars whilst I took my stand,
The pen of Truth and Honour in my hand,
Fate, meditating wrath 'gainst me and mine,
Chid my fond zeal, and thwarted my design,
Whilst, Hayter brought too quickly to his end,
I lost a subject and mankind a friend.
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Come, Panegyric--bending at thy throne,
Thee and thy power my soul is proud to own
Be thou my kind protector, thou my guide,
And lead me safe through passes yet untried.
Broad is the road, nor difficult to find,
Which to the house of Satire leads mankind;
Narrow and unfrequented are the ways,
Scarce found out in an age, which lead to praise.
What though no theme I choose of vulgar note,
Nor wish to write as brother bards have wrote,
So mild, so meek in praising, that they seem
Afraid to wake their patrons from a dream;
What though a theme I choose, which might demand
The nicest touches of a master's hand;
Yet, if the inward workings of my soul
Deceive me not, I shall attain the goal,
And Envy shall behold, in triumph raised,
The poet praising, and the patron praised.
What patron shall I choose? Shall public voice,
Or private knowledge, influence my choice?
Shall I prefer the grand retreat of Stowe,
Or, seeking patriots, to friend Wildman's go?
'To Wildman's!' cried Discretion, (who had heard,
Close standing at my elbow, every word)
'To Wildman's! Art thou mad? Canst thou be sure
One moment there to have thy head secure?
Are they not all, (let observation tell)
All mark'd in characters as black as Hell,
In Doomsday book, by ministers set down,
Who style their pride the honour of the crown?
Make no reply--let Reason stand aloof-Presumptions here must pass as solemn proof.
That settled faith, that love which ever springs
In the best subjects, for the best of kings,
Must not be measured now by what men think,
Or say, or do;--by what they eat and drink,
Where, and with whom, that question's to be tried,
And statesmen are the judges to decide;
No juries call'd, or, if call'd, kept in awe;
They, facts confess'd, in themselves vest the law.
Each dish at Wildman's of sedition smacks;
Blasphemy may be gospel at Almacks.'
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Peace, good Discretion! peace--thy fears are vain;
Ne'er will I herd with Wildman's factious train;
Never the vengeance of the great incur,
Nor, without might, against the mighty stir.
If, from long proof, my temper you distrust,
Weigh my profession, to my gown be just;
Dost thou one parson know so void of grace
To pay his court to patrons out of place?
If still you doubt (though scarce a doubt remains)
Search through my alter'd heart, and try my reins;
There, searching, find, nor deem me now in sport,
A convert made by Sandwich to the court.
Let madmen follow error to the end,
I, of mistakes convinced, and proud to mend,
Strive to act better, being better taught,
Nor blush to own that change which Reason wrought:
For such a change as this, must Justice speak;
My heart was honest, but my head was weak.
Bigot to no one man, or set of men,
Without one selfish view, I drew my pen;
My country ask'd, or seem'd to ask, my aid,
Obedient to that call, I left off trade;
A side I chose, and on that side was strong,
Till time hath fairly proved me in the wrong:
Convinced, I change, (can any man do more?)
And have not greater patriots changed before?
Changed, I at once, (can any man do less?)
Without a single blush, that change confess;
Confess it with a manly kind of pride,
And quit the losing for the winning side,
Granting, whilst virtuous Sandwich holds the rein,
What Bute for ages might have sought in vain.
Hail, Sandwich!--nor shall Wilkes resentment show,
Hearing the praises of so brave a foe-Hail, Sandwich!--nor, through pride, shalt thou refuse
The grateful tribute of so mean a Muse-Sandwich, all hail!--when Bute with foreign hand,
Grown wanton with ambition, scourged the land;
When Scots, or slaves to Scotsmen, steer'd the helm;
When peace, inglorious peace, disgraced the realm,
Distrust, and general discontent prevail'd;
But when, (he best knows why) his spirits fail'd;
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When, with a sudden panic struck, he fled,
Sneak'd out of power, and hid his recreant head;
When, like a Mars, (Fear order'd to retreat)
We saw thee nimbly vault into his seat,
Into the seat of power, at one bold leap,
A perfect connoisseur in statesmanship;
When, like another Machiavel, we saw
Thy fingers twisting, and untwisting law,
Straining, where godlike Reason bade, and where
She warranted thy mercy, pleased to spare;
Saw thee resolved, and fix'd (come what, come might)
To do thy God, thy king, thy country right;
All things were changed, suspense remain'd no more,
Certainty reign'd where Doubt had reign'd before:
All felt thy virtues, and all knew their use,
What virtues such as thine must needs produce.
Thy foes (for Honour ever meets with foes)
Too mean to praise, too fearful to oppose,
In sullen silence sit; thy friends (some few,
Who, friends to thee, are friends to Honour too)
Plaud thy brave bearing, and the Commonweal
Expects her safety from thy stubborn zeal.
A place amongst the rest the Muses claim,
And bring this freewill-offering to thy fame;
To prove their virtue, make thy virtues known,
And, holding up thy fame, secure their own.
From his youth upwards to the present day,
When vices, more than years, have mark'd him gray;
When riotous Excess, with wasteful hand,
Shakes life's frail glass, and hastes each ebbing sand,
Unmindful from what stock he drew his birth,
Untainted with one deed of real worth,
Lothario, holding honour at no price,
Folly to folly added, vice to vice,
Wrought sin with greediness, and sought for shame
With greater zeal than good men seek for fame.
Where (Reason left without the least defence)
Laughter was mirth, obscenity was sense:
Where Impudence made Decency submit;
Where noise was humour, and where whim was wit;
Where rude, untemper'd license had the merit
Of liberty, and lunacy was spirit;
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Where the best things were ever held the worst,
Lothario was, with justice, always first.
To whip a top, to knuckle down at taw,
To swing upon a gate, to ride a straw,
To play at push-pin with dull brother peers,
To belch out catches in a porter's ears,
To reign the monarch of a midnight cell,
To be the gaping chairman's oracle;
Whilst, in most blessed union, rogue and whore
Clap hands, huzza, and hiccup out, 'Encore;'
Whilst gray Authority, who slumbers there
In robes of watchman's fur, gives up his chair;
With midnight howl to bay the affrighted moon,
To walk with torches through the streets at noon;
To force plain Nature from her usual way,
Each night a vigil, and a blank each day;
To match for speed one feather 'gainst another,
To make one leg run races with his brother;
'Gainst all the rest to take the northern wind,
Bute to ride first, and he to ride behind;
To coin newfangled wagers, and to lay 'em,
Laying to lose, and losing not to pay 'em;
Lothario, on that stock which Nature gives,
Without a rival stands, though March yet lives.
When Folly, (at that name, in duty bound,
Let subject myriads kneel, and kiss the ground,
Whilst they who, in the presence, upright stand,
Are held as rebels through the loyal land)
Queen every where, but most a queen in courts,
Sent forth her heralds, and proclaim'd her sports;
Bade fool with fool on her behalf engage,
And prove her right to reign from age to age,
Lothario, great above the common size,
With all engaged, and won from all the prize;
Her cap he wears, which from his youth he wore,
And every day deserves it more and more.
Nor in such limits rests his soul confined;
Folly may share but can't engross his mind;
Vice, bold substantial Vice, puts in her claim,
And stamps him perfect in the books of Shame.
Observe his follies well, and you would swear
Folly had been his first, his only care;
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Observe his vices, you'll that oath disown,
And swear that he was born for vice alone.
Is the soft nature of some hapless maid,
Fond, easy, full of faith, to be betray'd?
Must she, to virtue lost, be lost to fame,
And he who wrought her guilt declare her shame?
Is some brave friend, who, men but little known,
Deems every heart as honest as his own,
And, free himself, in others fears no guile,
To be ensnared, and ruin'd with a smile?
Is Law to be perverted from her course?
Is abject fraud to league with brutal force?
Is Freedom to be crush'd, and every son
Who dares maintain her cause, to be undone?
Is base Corruption, creeping through the land,
To plan, and work her ruin, underhand,
With regular approaches, sure, though slow?
Or must she perish by a single blow?
Are kings, who trust to servants, and depend
In servants (fond, vain thought!) to find a friend,
To be abused, and made to draw their breath
In darkness thicker than the shades of death?
Is God's most holy name to be profaned,
His word rejected, and his laws arraign'd,
His servants scorn'd, as men who idly dream'd,
His service laugh'd at, and his Son blasphemed?
Are debauchees in morals to preside?
Is Faith to take an Atheist for her guide?
Is Science by a blockhead to be led?
Are States to totter on a drunkard's head?
To answer all these purposes, and more,
More black than ever villain plann'd before,
Search earth, search hell, the Devil cannot find
An agent like Lothario to his mind.
Is this nobility, which, sprung from kings,
Was meant to swell the power from whence it springs;
Is this the glorious produce, this the fruit,
Which Nature hoped for from so rich a root?
Were there but two, (search all the world around)
Were there but two such nobles to be found,
The very name would sink into a term
Of scorn, and man would rather be a worm
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Than be a lord: but Nature, full of grace,
Nor meaning birth and titles to be base,
Made only one, and having made him, swore,
In mercy to mankind, to make no more:
Nor stopp'd she there, but, like a generous friend,
The ills which Error caused, she strove to mend,
And having brought Lothario forth to view,
To save her credit, brought forth Sandwich too.
Gods! with what joy, what honest joy of heart,
Blunt as I am, and void of every art,
Of every art which great ones in the state
Practise on knaves they fear, and fools they hate,
To titles with reluctance taught to bend,
Nor prone to think that virtues can descend,
Do I behold (a sight, alas! more rare
Than Honesty could wish) the noble wear
His father's honours, when his life makes known
They're his by virtue, not by birth alone;
When he recalls his father from the grave,
And pays with interest back that fame he gave:
Cured of her splenetic and sullen fits,
To such a peer my willing soul submits,
And to such virtue is more proud to yield
Than 'gainst ten titled rogues to keep the field.
Such, (for that truth e'en Envy shall allow)
Such Wyndham was, and such is Sandwich now.
O gentle Montague! in blessed hour
Didst thou start up, and climb the stairs of power;
England of all her fears at once was eased,
Nor, 'mongst her many foes, was one displeased:
France heard the news, and told it cousin Spain;
Spain heard, and told it cousin France again;
The Hollander relinquished his design
Of adding spice to spice, and mine to mine;
Of Indian villanies he thought no more,
Content to rob us on our native shore:
Awed by thy fame, (which winds with open mouth
Shall blow from east to west, from north to south)
The western world shall yield us her increase,
And her wild sons be soften'd into peace;
Rich eastern monarchs shall exhaust their stores,
And pour unbounded wealth on Albion's shores;
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Unbounded wealth, which from those golden scenes,
And all acquired by honourable means,
Some honourable chief shall hither steer,
To pay our debts, and set the nation clear.
Nabobs themselves, allured by thy renown,
Shall pay due homage to the English crown;
Shall freely as their king our king receive-Provided the Directors give them leave.
Union at home shall mark each rising year,
Nor taxes be complain'd of, though severe;
Envy her own destroyer shall become,
And Faction with her thousand mouths be dumb:
With the meek man thy meekness shall prevail,
Nor with the spirited thy spirit fail:
Some to thy force of reason shall submit,
And some be converts to thy princely wit:
Reverence for thee shall still a nation's cries,
A grand concurrence crown a grand excise;
And unbelievers of the first degree,
Who have no faith in God, have faith in thee.
When a strange jumble, whimsical and vain,
Possess'd the region of each heated brain;
When some were fools to censure, some to praise,
And all were mad, but mad in different ways;
When commonwealthsmen, starting at the shade
Which in their own wild fancy had been made,
Of tyrants dream'd, who wore a thorny crown,
And with state bloodhounds hunted Freedom down;
When others, struck with fancies not less vain,
Saw mighty kings by their own subjects slain,
And, in each friend of Liberty and Law,
With horror big, a future Cromwell saw,
Thy manly zeal stept forth, bade discord cease,
And sung each jarring atom into peace;
Liberty, cheer'd by thy all-cheering eye,
Shall, waking from her trance, live and not die;
And, patronised by thee, Prerogative
Shall, striding forth at large, not die, but live;
Whilst Privilege, hung betwixt earth and sky,
Shall not well know whether to live or die.
When on a rock which overhung the flood,
And seem'd to totter, Commerce shivering stood;
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When Credit, building on a sandy shore,
Saw the sea swell, and heard the tempest roar,
Heard death in every blast, and in each wave
Or saw, or fancied that she saw her grave;
When Property, transferr'd from hand to band,
Weaken'd by change, crawl'd sickly through the land;
When mutual confidence was at an end,
And man no longer could on man depend;
Oppress'd with debts of more than common weight,
When all men fear'd a bankruptcy of state;
When, certain death to honour, and to trade,
A sponge was talk'd of as our only aid;
That to be saved we must be more undone,
And pay off all our debts, by paying none;
Like England's better genius, born to bless,
And snatch his sinking country from distress,
Didst thou step forth, and, without sail or oar,
Pilot the shatter'd vessel safe to shore:
Nor shalt thou quit, till, anchor'd firm and fast,
She rides secure, and mocks the threatening blast!
Born in thy house, and in thy service bred,
Nursed in thy arms, and at thy table fed,
By thy sage counsels to reflection brought,
Yet more by pattern than by precept taught,
Economy her needful aid shall join
To forward and complete thy grand design,
And, warm to save, but yet with spirit warm,
Shall her own conduct from thy conduct form.
Let friends of prodigals say what they will,
Spendthrifts at home, abroad are spendthrifts still.
In vain have sly and subtle sophists tried
Private from public justice to divide;
For credit on each other they rely,
They live together, and together die,
'Gainst all experience 'tis a rank offence,
High treason in the eye of Common-sense,
To think a statesman ever can be known
To pay our debts, who will not pay his own:
But now, though late, now may we hope to see
Our debts discharged, our credit fair and free,
Since rigid Honesty (fair fall that hour!)
Sits at the helm, and Sandwich is in power.
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With what delight I view thee, wondrous man,
With what delight survey thy sterling plan,
That plan which all with wonder must behold,
And stamp thy age the only age of Gold.
Nor rest thy triumphs here--that Discord fled,
And sought with grief the hell where she was bred;
That Faction, 'gainst her nature forced to yield,
Saw her rude rabble scatter'd o'er the field,
Saw her best friends a standing jest become,
Her fools turn'd speakers, and her wits struck dumb;
That our most bitter foes (so much depends
On men of name) are turn'd to cordial friends;
That our offended friends (such terror flows
From men of name) dare not appear our foes;
That Credit, gasping in the jaws of Death,
And ready to expire with every breath,
Grows stronger from disease; that thou hast saved
Thy drooping country; that thy name, engraved
On plates of brass, defies the rage of Time;
Than plates of brass more firm, that sacred rhyme
Embalms thy memory, bids thy glories live,
And gives thee what the Muse alone can give:-These heights of Virtue, these rewards of Fame,
With thee in common other patriots claim.
But, that poor sickly Science, who had laid
And droop'd for years beneath Neglect's cold shade,
By those who knew her purposely forgot,
And made the jest of those who knew her not:
Whilst Ignorance in power, and pamper'd pride,
'Clad like a priest, pass'd by on t'other side,'
Recover'd from her wretched state, at length
Puts on new health, and clothes herself with strength,
To thee we owe, and to thy friendly hand
Which raised, and gave her to possess the land:
This praise, though in a court, and near a throne,
This praise is thine, and thine, alas! alone.
With what fond rapture did the goddess smile,
What blessings did she promise to this isle,
What honour to herself, and length of reign,
Soon as she heard that thou didst not disdain
To be her steward; but what grief, what shame,
What rage, what disappointment, shook her frame,
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When her proud children dared her will dispute,
When Youth was insolent, and Age was mute!
That young men should be fools, and some wild few,
To Wisdom deaf, be deaf to Interest too,
Moved not her wonder; but that men, grown gray
In search of wisdom; men who own'd the sway
Of Reason; men who stubbornly kept down
Each rising passion; men who wore the gown;
That they should cross her will, that they should dare
Against the cause of Interest to declare;
That they should be so abject and unwise,
Having no fear of loss before their eyes,
Nor hopes of gain; scorning the ready means
Of being vicars, rectors, canons, deans,
With all those honours which on mitres wait,
And mark the virtuous favourites of state;
That they should dare a Hardwicke to support,
And talk, within the hearing of a court,
Of that vile beggar, Conscience, who, undone,
And starved herself, starves every wretched son;
This turn'd her blood to gall, this made her swear
No more to throw away her time and care
On wayward sons who scorn'd her love, no more
To hold her courts on Cam's ungrateful shore.
Rather than bear such insults, which disgrace
Her royalty of nature, birth, and place,
Though Dulness there unrivall'd state doth keep,
Would she at Winchester with Burton sleep;
Or, to exchange the mortifying scene
For something still more dull, and still more mean,
Rather than bear such insults, she would fly
Far, far beyond the search of English eye,
And reign amongst the Scots: to be a queen
Is worth ambition, though in Aberdeen.
Oh, stay thy flight, fair Science! what though some,
Some base-born children, rebels are become?
All are not rebels; some are duteous still,
Attend thy precepts, and obey thy will;
Thy interest is opposed by those alone
Who either know not, or oppose their own.
Of stubborn virtue, marching to thy aid,
Behold in black, the livery of their trade,
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Marshall'd by Form, and by Discretion led,
A grave, grave troop, and Smith is at their head,
Black Smith of Trinity; on Christian ground
For faith in mysteries none more renown'd.
Next, (for the best of causes now and then
Must beg assistance from the worst of men)
Next (if old story lies not) sprung from Greece,
Comes Pandarus, but comes without his niece:
Her, wretched maid! committed to his trust,
To a rank letcher's coarse and bloated lust
The arch, old, hoary hypocrite had sold,
And thought himself and her well damn'd for gold.
But (to wipe off such traces from the mind,
And make us in good humour with mankind)
Leading on men, who, in a college bred,
No woman knew, but those which made their bed;
Who, planted virgins on Cam's virtuous shore,
Continued still male virgins at threescore,
Comes Sumner, wise, and chaste as chaste can be,
With Long, as wise, and not less chaste than he.
Are there not friends, too, enter'd in thy cause
Who, for thy sake, defying penal laws,
Were, to support thy honourable plan,
Smuggled from Jersey, and the Isle of Man?
Are there not Philomaths of high degree
Who, always dumb before, shall speak for thee?
Are there not Proctors, faithful to thy will,
One of full growth, others in embryo still,
Who may, perhaps, in some ten years, or more,
Be ascertain'd that two and two make four,
Or may a still more happy method find,
And, taking one from two, leave none behind?
With such a mighty power on foot, to yield
Were death to manhood; better in the field
To leave our carcases, and die with fame,
Than fly, and purchase life on terms of shame.
Sackvilles alone anticipate defeat,
And ere they dare the battle, sound retreat.
But if persuasions ineffectual prove,
If arguments are vain, nor prayers can move,
Yet in thy bitterness of frantic woe
Why talk of Burton? why to Scotland go?
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Is there not Oxford? she, with open arms,
Shall meet thy wish, and yield up all her charms:
Shall for thy love her former loves resign,
And jilt the banish'd Stuarts to be thine.
Bow'd to the yoke, and, soon as she could read,
Tutor'd to get by heart the despot's creed,
She, of subjection proud, shall knee thy throne,
And have no principles but thine alone;
She shall thy will implicitly receive,
Nor act, nor speak, nor think, without thy leave.
Where is the glory of imperial sway
If subjects none but just commands obey?
Then, and then only, is obedience seen,
When by command they dare do all that's mean:
Hither, then, wing thy flight, here fix thy stand,
Nor fail to bring thy Sandwich in thy hand.
Gods! with what joy, (for Fancy now supplies,
And lays the future open to my eyes)
Gods! with what joy I see the worthies meet,
And Brother Litchfield Brother Sandwich greet!
Blest be your greetings, blest each dear embrace;
Blest to yourselves, and to the human race.
Sickening at virtues, which she cannot reach,
Which seem her baser nature to impeach,
Let Envy, in a whirlwind's bosom hurl'd,
Outrageous, search the corners of the world,
Ransack the present times, look back to past,
Rip up the future, and confess at last,
No times, past, present, or to come, could e'er
Produce, and bless the world with such a pair.
Phillips, the good old Phillips, out of breath,
Escaped from Monmouth, and escaped from death,
Shall hail his Sandwich with that virtuous zeal,
That glorious ardour for the commonweal,
Which warm'd his loyal heart and bless'd his tongue,
When on his lips the cause of rebels hung;
Whilst Womanhood, in habit of a nun,
At Medenham lies, by backward monks undone;
A nation's reckoning, like an alehouse score,
Whilst Paul, the aged, chalks behind a door,
Compell'd to hire a foe to cast it up,
Dashwood shall pour, from a communion cup,
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Libations to the goddess without eyes,
And hob or nob in cider and excise.
From those deep shades, where Vanity, unknown,
Doth penance for her pride, and pines alone,
Cursed in herself, by her own thoughts undone,
Where she sees all, but can be seen by none;
Where she, no longer mistress of the schools,
Hears praise loud pealing from the mouths of fools,
Or hears it at a distance, in despair
To join the crowd, and put in for a share,
Twisting each thought a thousand different ways,
For his new friends new-modelling old praise;
Where frugal sense so very fine is spun,
It serves twelve hours, though not enough for one,
King shall arise, and, bursting from the dead,
Shall hurl his piebald Latin at thy head.
Burton (whilst awkward affectation hung
In quaint and labour'd accents on his tongue,
Who 'gainst their will makes junior blockheads speak,
Ignorant of both, new Latin and new Greek,
Not such as was in Greece and Latium known,
But of a modern cut, and all his own;
Who threads, like beads, loose thoughts on such a string,
They're praise and censure; nothing, every thing;
Pantomime thoughts, and style so full of trick,
They even make a Merry Andrew sick;
Thoughts all so dull, so pliant in their growth,
They're verse, they're prose, they're neither, and they're both)
Shall (though by nature ever both to praise)
Thy curious worth set forth in curious phrase;
Obscurely stiff, shall press poor Sense to death,
Or in long periods run her out of breath;
Shall make a babe, for which, with all his fame,
Adam could not have found a proper name,
Whilst, beating out his features to a smile,
He hugs the bastard brat, and calls it Style.
Hush'd be all Nature as the land of Death;
Let each stream sleep, and each wind hold his breath;
Be the bells muffled, nor one sound of Care,
Pressing for audience, wake the slumbering air;
Browne comes--behold how cautiously he creeps-How slow he walks, and yet how fast he sleeps--
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But to thy praise in sleep he shall agree;
He cannot wake, but he shall dream of thee.
Physic, her head with opiate poppies crown'd,
Her loins by the chaste matron Camphire bound;
Physic, obtaining succour from the pen
Of her soft son, her gentle Heberden,
If there are men who can thy virtue know,
Yet spite of virtue treat thee as a foe,
Shall, like a scholar, stop their rebel breath,
And in each recipe send classic death.
So deep in knowledge, that few lines can sound
And plumb the bottom of that vast profound,
Few grave ones with such gravity can think,
Or follow half so fast as he can sink;
With nice distinctions glossing o'er the text,
Obscure with meaning, and in words perplex'd,
With subtleties on subtleties refined,
Meant to divide and subdivide the mind,
Keeping the forwardness of youth in awe,
The scowling Blackstone bears the train of law.
Divinity, enrobed in college fur,
In her right hand a new Court Calendar,
Bound like a book of prayer, thy coming waits
With all her pack, to hymn thee in the gates.
Loyalty, fix'd on Isis' alter'd shore,
A stranger long, but stranger now no more,
Shall pitch her tabernacle, and, with eyes
Brimful of rapture, view her new allies;
Shall, with much pleasure and more wonder, view
Men great at court, and great at Oxford too.
O sacred Loyalty! accursed be those
Who, seeming friends, turn out thy deadliest foes,
Who prostitute to kings thy honour'd name,
And soothe their passions to betray their fame;
Nor praised be those, to whose proud nature clings
Contempt of government, and hate of kings,
Who, willing to be free, not knowing how,
A strange intemperance of zeal avow,
And start at Loyalty, as at a word
Which without danger Freedom never heard.
Vain errors of vain men--wild both extremes,
And to the state not wholesome, like the dreams,
126
Children of night, of Indigestion bred,
Which, Reason clouded, seize and turn the head;
Loyalty without Freedom is a chain
Which men of liberal notice can't sustain;
And Freedom without Loyalty, a name
Which nothing means, or means licentious shame.
Thine be the art, my Sandwich, thine the toil,
In Oxford's stubborn and untoward soil
To rear this plant of union, till at length,
Rooted by time, and foster'd into strength,
Shooting aloft, all danger it defies,
And proudly lifts its branches to the skies;
Whilst, Wisdom's happy son but not her slave,
Gay with the gay, and with the grave ones grave,
Free from the dull impertinence of thought,
Beneath that shade, which thy own labours wrought
And fashion'd into strength, shalt thou repose,
Secure of liberal praise, since Isis flows,
True to her Tame, as duty hath decreed,
Nor longer, like a harlot, lust for Tweed,
And those old wreaths, which Oxford once dared twine
To grace a Stuart brow, she plants on thine.
~ Charles Churchill,
691:class:Classics

BOOK THE TWELFTH

The Trojan War

Priam, to whom the story was unknown,
As dead, deplor'd his metamorphos'd son:
A cenotaph his name, and title kept,
And Hector round the tomb, with all his brothers, wept.
This pious office Paris did not share;
Absent alone; and author of the war,
Which, for the Spartan queen, the Grecians drew
T' avenge the rape; and Asia to subdue.
A thousand ships were mann'd, to sail the sea:
Nor had their just resentments found delay,
Had not the winds, and waves oppos'd their way.
At Aulis, with united pow'rs they meet,
But there, cross-winds or calms detain'd the fleet.
Now, while they raise an altar on the shore,
And Jove with solemn sacrifice adore;
A boding sign the priests and people see:
A snake of size immense ascends a tree,
And, in the leafie summit, spy'd a nest,
Which o'er her callow young, a sparrow press'd.
Eight were the birds unfledg'd; their mother flew,
And hover'd round her care; but still in view:
'Till the fierce reptile first devour'd the brood,
Then seiz'd the flutt'ring dam, and drunk her blood.
This dire ostent, the fearful people view;
Calchas alone, by Phoebus taught, foreknew
What Heav'n decreed; and with a smiling glance,
Thus gratulates to Greece her happy chance:
O Argives, we shall conquer: Troy is ours,
But long delays shall first afflict our pow'rs:
Nine years of labour, the nine birds portend;
The tenth shall in the town's destruction end.

The serpent, who his maw obscene had fill'd,
The branches in his curl'd embraces held:
But, as in spires he stood, he turn'd to stone:
The stony snake retain'd the figure still his own.

Yet, not for this, the wind-bound navy weigh'd;
Slack were their sails; and Neptune disobey'd.
Some thought him loth the town should be destroy'd,
Whose building had his hands divine employ'd:
Not so the seer; who knew, and known foreshow'd,
The virgin Phoebe, with a virgin's blood
Must first be reconcil'd: the common cause
Prevail'd; and pity yielding to the laws,
Fair Iphigenia the devoted maid
Was, by the weeping priests, in linnen-robes array'd;
All mourn her fate; but no relief appear'd;
The royal victim bound, the knife already rear'd:
When that offended Pow'r, who caus'd their woe,
Relenting ceas'd her wrath; and stop'd the coming blow.
A mist before the ministers she cast,
And, in the virgin's room, a hind she plac'd.
Th' oblation slain, and Phoebe, reconcil'd,
The storm was hush'd, and dimpled ocean smil'd:
A favourable gale arose from shore,
Which to the port desir'd, the Graecian gallies bore.

The House of Fame

Full in the midst of this created space,
Betwixt Heav'n, Earth, and skies, there stands a place,
Confining on all three, with triple bound;
Whence all things, tho' remote, are view'd around;
And thither bring their undulating sound.
The palace of loud Fame, her seat of pow'r,
Plac'd on the summet of a lofty tow'r;
A thousand winding entries long and wide,
Receive of fresh reports a flowing tide.
A thousand crannies in the walls are made;
Nor gate, nor bars exclude the busie trade.
'Tis built of brass, the better to diffuse
The spreading sounds, and multiply the news:
Where eccho's in repeated eccho's play:
A mart for ever full, and open night and day.
Nor silence is within, nor voice express,
But a deaf noise of sounds, that never cease.
Confus'd and chiding, like the hollow roar
Of tides, receding from th' insulted shore,
Or like the broken thunder heard from far,
When Jove at distance drives the rouling war.
The courts are fill'd with a tumultuous din
Of crouds, or issuing forth, or entring in:
A thorough-fare of news: where some devise
Things never heard, some mingle truth with lies;
The troubled air with empty sounds they beat,
Intent to hear, and eager to repeat.
Error sits brooding there, with added train
Of vain credulity, and joys as vain:
Suspicion, with sedition join'd, are near,
And rumours rais'd, and murmurs mix'd, and panique fear.

Fame sits aloft, and sees the subject ground,
And seas about, and skies above; enquiring all around.

The Goddess gives th' alarm; and soon is known
The Grecian fleet descending on the town.
Fix'd on defence, the Trojans are not slow
To guard their shore, from an expected foe.
They meet in fight: by Hector's fatal hand
Protesilaus falls, and bites the strand:
Which with expence of blood the Grecians won;
And prov'd the strength unknown of Priam's son.
And to their cost the Trojan leaders felt
The Grecian heroes; and what deaths they dealt.

The Story of Cygnus

From these first onsets, the Sigaean shore
Was strew'd with carcasses, and stain'd with gore:
Neptunian Cygnus troops of Greeks had slain;
Achilles in his carr had scour'd the plain,
And clear'd the Trojan ranks: where-e'er he fought,
Cygnus, or Hector, through the fields he sought:
Cygnus he found; on him his force essay'd:
For Hector was to the tenth year delay'd.
His white-main'd steeds, that bow'd beneath the yoke,
He chear'd to courage, with a gentle stroke;
Then urg'd his fiery chariot on the foe;
And rising shook his lance; in act to throw.
But first he cry'd, O youth, be proud to bear
Thy death, ennobled by Pelides' spear.
The lance pursu'd the voice without delay,
Nor did the whizzing weapon miss the way;
But pierc'd his cuirass, with such fury sent,
And sign'd his bosom with a purple dint.
At this the seed of Neptune: Goddess-born,
For ornament, not use, these arms are worn;
This helm, and heavy buckler, I can spare;
As only decorations of the war:
So Mars is arm'd for glory, not for need.
'Tis somewhat more from Neptune to proceed,
Than from a daughter of the sea to spring:
Thy sire is mortal; mine is ocean's king.
Secure of death, I shou'd contemn thy dart,
Tho' naked; and impassible depart:
He said, and threw: the trembling weapon pass'd
Through nine bull-hides, each under other plac'd,
On his broad shield; and stuck within the last.
Achilles wrench'd it out; and sent again
The hostile gift: the hostile gift was vain.
He try'd a third, a tough well-chosen spear;
Th' inviolable body stood sincere,
Though Cygnus then did no defence provide,
But scornful offer'd his unshielded side.

Not otherwise th' impatient hero far'd,
Than as a bull incompass'd with a guard,
Amid the Circus roars, provok'd from far
By sight of scarlet, and a sanguine war:
They quit their ground, his bended horns elude;
In vain pursuing, and in vain pursu'd:

Before to farther fight he wou'd advance,
He stood considering, and survey'd his lance.
Doubts if he wielded not a wooden spear
Without a point: he look'd, the point was there.
This is my hand, and this my lance, he said;
By which so many thousand foes are dead,
O whither is their usual virtue fled!
I had it once; and the Lyrnessian wall,
And Tenedos, confess'd it in their fall.
Thy streams, Caicus, rowl'd a crimson-flood;
And Thebes ran red with her own natives' blood.
Twice Telephus employ'd their piercing steel,
To wound him first, and afterward to heal.
The vigour of this arm was never vain:
And that my wonted prowess I retain,
Witness these heaps of slaughter on the plain.
He said; and, doubtful of his former deeds,
To some new tryal of his force proceeds.
He chose Menoetes from among the rest;
At him he launch'd his spear, and pierc'd his breast:
On the hard earth the Lycian knock'd his head,
And lay supine; and forth the spirit fled.

Then thus the hero: Neither can I blame
The hand, or jav'lin; both are still the same.
The same I will employ against this foe,
And wish but with the same success to throw.
So spoke the chief; and while he spoke he threw;
The weapon with unerring fury flew,
At his left shoulder aim'd: nor entrance found;
But back, as from a rock, with swift rebound
Harmless return'd: a bloody mark appear'd,
Which with false joy the flatter'd hero chear'd.
Wound there was none; the blood that was in view,
The lance before from slain Menoetes drew.

Headlong he leaps from off his lofty car,
And in close fight on foot renews the war.
Raging with high disdain, repeats his blows;
Nor shield, nor armour can their force oppose;
Huge cantlets of his buckler strew the ground,
And no defence in his bor'd arms is found,
But on his flesh, no wound or blood is seen;
The sword it self is blunted on the skin.

This vain attempt the chief no longer bears;
But round his hollow temples and his ears
His buckler beats: the son of Neptune, stunn'd
With these repeated buffets, quits his ground;
A sickly sweat succeeds, and shades of night;
Inverted Nature swims before his sight:
Th' insulting victor presses on the more,
And treads the steps the vanquish'd trod before,
Nor rest, nor respite gives. A stone there lay
Behind his trembling foe, and stopp'd his way:
Achilles took th' advantage which he found,
O'er-turn'd, and push'd him backward on the ground,
His buckler held him under, while he press'd,
With both his knees, above his panting breast.
Unlac'd his helm: about his chin the twist
He ty'd; and soon the strangled soul dismiss'd.

With eager haste he went to strip the dead:
The vanish'd body from his arms was fled.
His sea-God sire, t' immortalize his frame,
Had turn'd it to a bird that bears his name.

A truce succeeds the labours of this day,
And arms suspended with a long delay.
While Trojan walls are kept with watch and ward;
The Greeks before their trenches mount the guard;
The feast approach'd; when to the blue-ey'd maid
His vows for Cygnus slain the victor paid,
And a white heyfer on her altar laid.
The reeking entrails on the fire they threw,
And to the Gods the grateful odour flew.
Heav'n had its part in sacrifice: the rest
Was broil'd, and roasted for the future feast.
The chief-invited guests were set around!
And hunger first asswag'd, the bowls were crown'd,
Which in deep draughts their cares, and labours drown'd.

The mellow harp did not their ears employ:
And mute was all the warlike symphony:
Discourse, the food of souls, was their delight,
And pleasing chat prolong'd the summer's night.
The subject, deeds of arms; and valour shown,
Or on the Trojan side, or on their own.
Of dangers undertaken, fame atchiev'd,
They talk'd by turns; the talk by turns reliev'd.
What things but these could fierce Achilles tell,
Or what cou'd fierce Achilles hear so well?
The last great act perform'd, of Cygnus slain,
Did most the martial audience entertain:
Wondring to find a body free by Fate
From steel; and which cou'd ev'n that steel rebate:
Amaz'd, their admiration they renew;
And scarce Pelides cou'd believe it true.

The Story of Caeneus

Then Nestor thus: what once this age has known,
In fated Cygnus, and in him alone,
These eyes have seen in Caeneus long before;
Whose body not a thousand swords cou'd bore.
Caeneus, in courage, and in strength, excell'd;
And still his Othrys with his fame is fill'd:
But what did most his martial deeds adorn
(Though since he chang'd his sex) a woman born.

A novelty so strange, and full of Fate,
His list'ning audience ask'd him to relate.
Achilles thus commends their common sute:
O father, first for prudence in repute,
Tell, with that eloquence, so much thy own,
What thou hast heard, or what of Caeneus known:
What was he, whence his change of sex begun,
What trophies, join'd in wars with thee, he won?
Who conquer'd him, and in what fatal strife
The youth, without a wound, cou'd lose his life?

Neleides then: Though tardy age, and time,
Have shrunk my sinews, and decay'd my prime;
Though much I have forgotten of my store,
Yet not exhausted, I remember more.
Of all that arms atchiev'd, or peace design'd,
That action still is fresher in my mind,
Than ought beside. If reverend age can give
To faith a sanction, in my third I live.

'Twas in my second cent'ry, I survey'd
Young Caenis, then a fair Thessalian maid:
Caenis the bright, was born to high command;
A princess, and a native of thy land,
Divine Achilles; every tongue proclaim'd
Her beauty, and her eyes all hearts inflam'd.
Peleus, thy sire, perhaps had sought her bed,
Among the rest; but he had either led
Thy mother then; or was by promise ty'd;
But she to him, and all, alike her love deny'd.

It was her fortune once to take her way
Along the sandy margin of the sea:
The Pow'r of ocean view'd her as she pass'd,
And, lov'd as soon as seen, by force embrac'd.
So Fame reports. Her virgin-treasure seiz'd,
And his new joys, the ravisher so pleas'd,
That thus, transported, to the nymph he cry'd;
Ask what thou wilt, no pray'r shall be deny'd.
This also Fame relates: the haughty fair,
Who not the rape ev'n of a God cou'd bear,
This answer, proud, return'd: To mighty wrongs
A mighty recompence, of right, belongs.
Give me no more to suffer such a shame;
But change the woman, for a better name;
One gift for all: she said; and while she spoke,
A stern, majestick, manly tone she took.
A man she was: and as the Godhead swore,
To Caeneus turn'd, who Caenis was before.

To this the lover adds, without request,
No force of steel shou'd violate his breast.
Glad of the gift, the new-made warrior goes;
And arms among the Greeks, and longs for equal foes.

The Skirmish between the Centaurs and Lapithites

Now brave Perithous, bold Ixion's son,
The love of fair Hippodame had won.
The cloud-begotten race, half men, half beast,
Invited, came to grace the nuptial feast:
In a cool cave's recess the treat was made,
Whose entrance, trees with spreading boughs o'er-shade
They sate: and summon'd by the bridegroom, came,
To mix with those, the Lapythaean name:
Nor wanted I: the roofs with joy resound:
And Hymen, Io Hymen, rung around.
Rais'd altars shone with holy fires; the bride,
Lovely her self (and lovely by her side
A bevy of bright nymphs, with sober grace),
Came glitt'ring like a star, and took her place.
Her heav'nly form beheld, all wish'd her joy;
And little wanted; but in vain, their wishes all employ.

For one, most brutal, of the brutal brood,
Or whether wine, or beauty fir'd his blood,
Or both at once, beheld with lustful eyes
The bride; at once resolv'd to make his prize.
Down went the board; and fastning on her hair,
He seiz'd with sudden force the frighted fair.
'Twas Eurytus began: his bestial kind
His crime pursu'd; and each as pleas'd his mind,
Or her, whom chance presented, took: the feast
An image of a taken town express'd.

The cave resounds with female shrieks; we rise,
Mad with revenge to make a swift reprise:
And Theseus first, What phrenzy has possess'd,
O Eurytus, he cry'd, thy brutal breast,
To wrong Perithous, and not him alone,
But while I live, two friends conjoyn'd in one?

To justifie his threat, he thrusts aside
The crowd of centaurs; and redeems the bride:
The monster nought reply'd: for words were vain,
And deeds cou'd only deeds unjust maintain;
But answers with his hand, and forward press'd,
With blows redoubled, on his face, and breast.
An ample goblet stood, of antick mold,
And rough with figures of the rising gold;
The hero snatch'd it up, and toss'd in air
Full at the front of the foul ravisher.
He falls; and falling vomits forth a flood
Of wine, and foam, and brains, and mingled blood.
Half roaring, and half neighing through the hall,
Arms, arms, the double-form'd with fury call;
To wreak their brother's death: a medley-flight
Of bowls, and jars, at first supply the fight,
Once instruments of feasts; but now of Fate;
Wine animates their rage, and arms their hate.

Bold Amycus, from the robb'd vestry brings
The chalices of Heav'n; and holy things
Of precious weight: a sconce that hung on high,
With tapers fill'd, to light the sacristy,
Torn from the cord, with his unhallow'd hand
He threw amid the Lapythaean band.
On Celadon the ruin fell; and left
His face of feature, and of form bereft:
So, when some brawny sacrificer knocks,
Before an altar led, an offer'd ox,
His eyes-balls rooted out, are thrown to ground;
His nose, dismantled, in his mouth is found;
His jaws, cheeks, front, one undistinguish'd wound.

This, Belates, th' avenger, cou'd not brook;
But, by the foot, a maple board he took;
And hurl'd at Amycus; his chin it bent
Against his chest, and down the centaur sent:
Whom sputtring bloody teeth, the second blow
Of his drawn sword, dispatch'd to shades below.

Grineus was near; and cast a furious look
On the side-altar, cens'd with sacred smoke,
And bright with flaming fires; The Gods, he cry'd,
Have with their holy trade our hands supply'd:
Why use we not their gifts? Then from the floor
An altar stone he heav'd, with all the load it bore:
Altar, and altar's freight together slew,
Where thickest throng'd the Lapythaean crew:
And, at once, Broteas and Oryus flew.
Oryus' mother, Mycale, was known
Down from her sphere to draw the lab'ring moon.

Exadius cry'd, Unpunish'd shall not go
This fact, if arms are found against the foe.
He look'd about, where on a pine were spread
The votive horns of a stag's branching head:
At Grineus these he throws; so just they fly,
That the sharp antlers stuck in either eye:
Breathless, and blind he fell; with blood besmear'd;
His eye-balls beaten out, hung dangling on his beard.
Fierce Rhoetus, from the hearth a burning brand
Selects, and whirling waves; 'till, from his hand
The fire took flame; then dash'd it from the right,
On fair Charaxus' temples, near the sight:
The whistling pest came on, and pierc'd the bone,
And caught the yellow hair, that shrivel'd while it shone.

Caught, like dry stubble fir'd; or like seerwood;
Yet from the wound ensu'd no purple flood;
But look'd a bubbling mass of frying blood.
His blazing locks sent forth a crackling sound;
And hiss'd, like red hot ir'n within the smithy drown'd.

The wounded warrior shook his flaming hair,
Then (what a team of horse could hardly rear)
He heaves the threshold stone, but could not throw;
The weight itself forbad the threaten'd blow;
Which dropping from his lifted arms, came down
Full on Cometes' head; and crush'd his crown.
Nor Rhoetus then retain'd his joy; but said,
So by their fellows may our foes be sped;
Then, with redoubled strokes he plies his head:
The burning lever not deludes his pains:
But drives the batter'd skull within the brains.

Thus flush'd, the conqueror, with force renew'd,
Evagrus, Dryas, Corythus, pursu'd:
First, Corythus, with downy cheeks, he slew;
Whose fall, when fierce Evagrus had in view,
He cry'd, What palm is from a beardless prey?
Rhoetus prevents what more he had to say;
And drove within his mouth the fi'ry death,
Which enter'd hissing in, and choak'd his breath.
At Dryas next he flew: but weary chance,
No longer wou'd the same success advance.
For while he whirl'd in fiery circles round
The brand, a sharpen'd stake strong Dryas found;
And in the shoulder's joint inflicts the wound.
The weapon stuck; which, roaring out with pain,
He drew; nor longer durst the fight maintain,
But turn'd his back, for fear; and fled amain.
With him fled Orneus, with like dread possess'd,
Thaumas, and Medon wounded in the breast;
And Mermeros, in the late race renown'd,
Now limping ran, and tardy with his wound.
Pholus, and Melaneus from fight withdrew,
And Abas maim'd, who boars encountring slew:
And Augur Asbolos, whose art in vain,
From fight dissuaded the four-footed train,
Now beat the hoof with Nessus on the plain;
But to his fellow cry'd, Be safely slow,
Thy death deferr'd is due to great Alcides' bow.

Mean-time strong Dryas urg'd his chance so well,
That Lycidas, Areos, Imbreus fell;
All, one by one, and fighting face to face:
Crenaeus fled, to fall with more disgrace:
For, fearful, while he look'd behind, he bore,
Betwixt his nose, and front, the blow before.
Amid the noise, and tumult of the fray,
Snoring, and drunk with wine, Aphidas lay.
Ev'n then the bowl within his hand he kept,
And on a bear's rough hide securely slept.
Him Phorbas with his flying dart transfix'd;
Take thy next draught, with Stygian waters mix'd,
And sleep thy fill, th' insulting victor cry'd;
Surpriz'd with death unfelt, the centaur dy'd;
The ruddy vomit, as he breath'd his soul
Repass'd his throat, and fill'd his empty bowl.

I saw Petraeus' arms employ'd around
A well-grown oak, to root it from the ground.
This way, and that, he wrench'd the fibrous bands;
The trunk was like a sappling, in his hands,
And still obey'd the bent: while thus he stood,
Perithous' dart drove on; and nail'd him to the wood;
Lycus, and Chromis fell, by him oppress'd:
Helops, and Dictis added to the rest
A nobler palm: Helops, through either ear
Transfix'd, receiv'd the penetrating spear.
This Dictis saw; and, seiz'd with sudden fright,
Leapt headlong from the hill of steepy height;
And crush'd an ash beneath, that cou'd not bear his weight.

The shatter'd tree receives his fall; and strikes,
Within his full-blown paunch, the sharpen'd spikes.
Strong Aphareus had heav'd a mighty stone,
The fragment of a rock; and wou'd have thrown;
But Theseus, with a club of harden'd oak,
The cubit-bone of the bold centaur broke;
And left him maim'd; nor seconded the stroke.
Then leapt on tall Bianor's back (who bore
No mortal burden but his own, before);
Press'd with his knees his sides; the double man,
His speed with spurs increas'd, unwilling ran.
One hand the hero fastn'd on his locks;
His other ply'd him with repeated strokes.
The club rung round his ears, and batter'd brows;
He falls; and lashing up his heels, his rider throws.

The same Herculean arms, Nedymnus wound;
And lay by him Lycotas on the ground,
And Hippasus, whose beard his breast invades;
And Ripheus, haunter of the woodl and shades:
And Thereus, us'd with mountain-bears to strive,
And from their dens to draw th' indignant beasts alive.

Demoleon cou'd not bear this hateful sight,
Or the long fortune of th' Athenian knight:
But pull'd with all his force, to disengage
From Earth a pine, the product of an age:
The root stuck fast: the broken trunk he sent
At Theseus; Theseus frustrates his intent,
And leaps aside; by Pallas warn'd, the blow
To shun (for so he said; and we believ'd it so).
Yet not in vain th' enormous weight was cast;
Which Crantor's body sunder'd at the waist:
Thy father's 'squire, Achilles, and his care;
Whom conquer'd in the Polopeian war,
Their king, his present ruin to prevent,
A pledge of peace implor'd, to Peleus sent.

Thy sire, with grieving eyes, beheld his Fate;
And cry'd, Not long, lov'd Crantor, shalt thou wait
Thy vow'd revenge. At once he said, and threw
His ashen-spear; which quiver'd, as it flew;
With all his force, and all his soul apply'd;
The sharp point enter'd in the centaur's side:
Both hands, to wrench it out, the monster join'd;
And wrench'd it out; but left the steel behind;
Stuck in his lungs it stood: inrag'd he rears
His hoofs, and down to ground thy father bears.
Thus trampled under foot, his shield defends
His head; his other hand the lance portends.
Ev'n while he lay extended on the dust,
He sped the centaur, with one single thrust.
Two more his lance before transfix'd from far;
And two, his sword had slain, in closer war.
To these was added Dorylas, who spread
A bull's two goring horns around his head.
With these he push'd; in blood already dy'd,
Him fearless, I approach'd; and thus defy'd:
Now, monster, now, by proof it shall appear,
Whether thy horns are sharper, or my spear.
At this, I threw: for want of other ward,
He lifted up his hand, his front to guard.
His hand it pass'd; and fix'd it to his brow:
Loud shouts of ours attend the lucky blow.
Him Peleus finish'd, with a second wound,
Which thro' the navel pierc'd: he reel'd around;
And dragg'd his dangling bowels on the ground.
Trod what he drag'd; and what he trod, he crush'd:
And to his mother-Earth, with empty belly, rush'd.

The Story of Cyllarus and Hylonome

Nor cou'd thy form, o Cyllarus, foreflow
Thy Fate (if form to monsters men allow):
Just bloom'd thy beard: thy beard of golden hue:
Thy locks, in golden waves, about thy shoulders flew.
Sprightly thy look: thy shapes in ev'ry part
So clean, as might instruct the sculptor's art;
As far as man extended: where began
The beast, the beast was equal to the man.
Add but a horse's head and neck; and he,
O Castor, was a courser worthy thee.
So was his back proportion'd for the seat:
So rose his brawny chest; so swiftly mov'd his feet.
Coal-black his colour, but like jett it shone;
His legs, and flowing tail were white alone.
Belov'd by many maidens of his kind;
But fair Hylonome possess'd his mind;
Hylonome, for features, and for face,
Excelling all the nymphs of double race:
Nor less her blandishments, than beauty, move;
At once both loving, and confessing love.
For him she dress'd: for him, with female care
She comb'd, and set in curls, her auburn hair.
Of roses, violets, and lillies mix'd,
And sprigs of flowing rosemary betwixt,
She form'd the chaplet, that adorn'd her front:
In waters of the Pegasaean fount,
And in the streams that from the fountain play,
She wash'd her face; and bath'd her twice a-day.
The scarf of furs, that hung below her side,
Was ermin, or the panther's spotted pride;
Spoils of no common beast: with equal flame
They lov'd: their silvan pleasures were the same:
All day they hunted: and when day expir'd,
Together to some shady cave retir'd:
Invited to the nuptials, both repair:
And, side by side, they both engage in war.

Uncertain from what hand, a flying dart
At Cyllarus was sent; which pierc'd his heart.
The jav'lin drawn from out the mortal wound,
He faints with stagg'ring steps; and seeks the ground:
The fair within her arms receiv'd his fall,
And strove his wand'ring spirits to recall:
And while her hand the streaming blood oppos'd,
Join'd face to face, his lips with hers she clos'd.
Stifled with kisses, a sweet death he dies;
She fills the fields with undistinguish'd cries;
At least her words were in her clamour drown'd;
For my stunn'd ears receiv'd no vocal sound.
In madness of her grief, she seiz'd the dart
New-drawn, and reeking from her lover's heart;
To her bare bosom the sharp point apply'd;
And wounded fell; and falling by his side,
Embrac'd him in her arms; and thus embracing dy'd.

Ev'n still methinks, I see Phaeocomes;
Strange was his habit, and as odd his dress.
Six lions' hides, with thongs together fast,
His upper part defended to his waist:
And where man ended, the continued vest,
Spread on his back, the houss and trappings of a beast.
A stump too heavy for a team to draw
(It seems a fable, tho' the fact I saw);
He threw at Pholon; the descending blow
Divides the skull, and cleaves his head in two.
The brains, from nose, and mouth, and either ear,
Came issuing out, as through a colendar
The curdled milk; or from the press the whey,
Driv'n down by weight above, is drain'd away.

But him, while stooping down to spoil the slain,
Pierc'd through the paunch, I tumbled on the plain.
Then Chthonyus, and Teleboas I slew:
A fork the former arm'd; a dart his fellow threw.
The jav'lin wounded me (behold the scar,
Then was my time to seek the Trojan war;
Then I was Hector's match in open field;
But he was then unborn; at least a child:
Now, I am nothing). I forbear to tell
By Periphantas how Pyretus fell;
The centaur by the knight: nor will I stay
On Amphix, or what deaths he dealt that day:
What honour, with a pointless lance, he won,
Stuck in the front of a four-footed man.
What fame young Macareus obtain'd in fight:
Or dwell on Nessus, now return'd from flight.
How prophet Mopsus not alone divin'd,
Whose valour equal'd his foreseeing mind.

Caeneus transform'd to an Eagle

Already Caeneus, with his conquering hand,
Had slaughter'd five the boldest of their band.
Pyrachmus, Helymus, Antimachus,
Bromus the brave, and stronger Stiphelus,
Their names I number'd, and remember well,
No trace remaining, by what wounds they fell.

Laitreus, the bulki'st of the double race,
Whom the spoil'd arms of slain Halesus grace,
In years retaining still his youthful might,
Though his black hairs were interspers'd with white,
Betwixt th' imbattled ranks began to prance,
Proud of his helm, and Macedonian lance;
And rode the ring around; that either hoast
Might hear him, while he made this empty boast:
And from a strumpet shall we suffer shame?
For Caenis still, not Caeneus, is thy name:
And still the native softness of thy kind
Prevails; and leaves the woman in thy mind;
Remember what thou wert; what price was paid
To change thy sex; to make thee not a maid:
And but a man in shew; go, card and spin;
And leave the business of the war to men.

While thus the boaster exercis'd his pride,
The fatal spear of Caeneus reach'd his side:
Just in the mixture of the kinds it ran;
Betwixt the neather beast, and upper man:
The monster mad with rage, and stung with smart,
His lance directed at the hero's heart:
It struck; but bounded from his harden'd breast,
Like hail from tiles, which the safe house invest.
Nor seem'd the stroke with more effect to come,
Than a small pebble falling on a drum.
He next his fauchion try'd, in closer fight;
But the keen fauchion had no pow'r to bite.
He thrust; the blunted point return'd again:
Since downright blows, he cry'd, and thrusts are vain,
I'll prove his side; in strong embraces held
He prov'd his side; his side the sword repell'd:
His hollow belly eccho'd to the stroke,
Untouch'd his body, as a solid rock;
Aim'd at his neck at last, the blade in shivers broke.

Th' impassive knight stood idle, to deride
His rage, and offer'd oft his naked side;
At length, Now monster, in thy turn, he cry'd,
Try thou the strength of Caeneus: at the word
He thrust; and in his shoulder plung'd the sword.
Then writh'd his hand; and as he drove it down,
Deep in his breast, made many wounds in one.

The centaurs saw, inrag'd, th' unhop'd success;
And rushing on in crowds, together press;
At him, and him alone, their darts they threw:
Repuls'd they from his fated body flew.
Amaz'd they stood; 'till Monichus began,
O shame, a nation conquer'd by a man!
A woman-man! yet more a man is he,
Than all our race; and what he was, are we.
Now, what avail our nerves? th' united force,
Of two the strongest creatures, man and horse;
Nor Goddess-born; nor of Ixion's seed
We seem (a lover built for Juno's bed);
Master'd by this half man. Whole mountains throw
With woods at once, and bury him below.
This only way remains. Nor need we doubt
To choak the soul within; though not to force it out:
Heap weights, instead of wounds. He chanc'd to see
Where southern storms had rooted up a tree;
This, rais'd from Earth, against the foe he threw;
Th' example shewn, his fellow-brutes pursue.
With forest-loads the warrior they invade;
Othrys, and Pelion soon were void of shade;
And spreading groves were naked mountains made.
Press'd with the burden, Caeneus pants for breath;
And on his shoulders bears the wooden death.
To heave th' intolerable weight he tries;
At length it rose above his mouth and eyes:
Yet still he heaves; and, strugling with despair,
Shakes all aside, and gains a gulp of air:
A short relief, which but prolongs his pain;
He faints by fits; and then respires again:
At last, the burden only nods above,
As when an earthquake stirs th' Idaean grove.
Doubtful his death: he suffocated seem'd,
To most; but otherwise our Mopsus deem'd,
Who said he saw a yellow bird arise
From out the piles, and cleave the liquid skies:
I saw it too, with golden feathers bright;
Nor e'er before beheld so strange a sight.
Whom Mopsus viewing, as it soar'd around
Our troop, and heard the pinions' rattling sound,
All hail, he cry'd, thy country's grace and love!
Once first of men below, now first of birds above.
Its author to the story gave belief:
For us, our courage was increas'd by grief:
Asham'd to see a single man, pursu'd
With odds, to sink beneath a multitude,
We push'd the foe: and forc'd to shameful flight,
Part fell, and part escap'd by favour of the night.

The Fate of Periclymenos

This tale, by Nestor told, did much displease
Tlepolemus, the seed of Hercules:
For, often he had heard his father say,
That he himself was present at the fray;
And more than shar'd the glories of the day.

Old Chronicle, he said, among the rest,
You might have nam'd Alcides at the least:
Is he not worth your praise? The Pylian prince
Sigh'd ere he spoke; then made this proud defence.
My former woes in long oblivion drown'd,
I wou'd have lost; but you renew the wound:
Better to pass him o'er, than to relate
The cause I have your mighty sire to hate.
His fame has fill'd the world, and reach'd the sky
(Which, oh, I wish, with truth, I cou'd deny!);
We praise not Hector; though his name, we know,
Is great in arms; 'tis hard to praise a foe.

He, your great father, levell'd to the ground
Messenia's tow'rs: nor better fortune found
Elis, and Pylos; that a neighb'ring state,
And this my own: both guiltless of their fate.

To pass the rest, twelve, wanting one, he slew;
My brethren, who their birth from Neleus drew,
All youths of early promise, had they liv'd;
By him they perish'd: I alone surviv'd.
The rest were easie conquest: but the fate
Of Periclymenos, is wondrous to relate.
To him, our common grandsire of the main
Had giv'n to change his form, and chang'd, resume again.

Vary'd at pleasure, every shape he try'd;
And in all beasts, Alcides still defy'd:
Vanquish'd on Earth, at length he soar'd above;
Chang'd to the bird, that bears the bolt of Jove:
The new-dissembled eagle, now endu'd
With beak, and pounces, Hercules pursu'd,
And cuff'd his manly cheeks, and tore his face;
Then, safe retir'd, and tour'd in empty space.
Alcides bore not long his flying foe;
But bending his inevitable bow,
Reach'd him in air, suspended as he stood;
And in his pinion fix'd the feather'd wood.
Light was the wound; but in the sinew hung
The point, and his disabled wing unstrung.
He wheel'd in air, and stretch'd his vans in vain;
His vans no longer cou'd his flight sustain:
For while one gather'd wind, one unsupply'd
Hung drooping down, nor pois'd his other side.
He fell: the shaft that slightly was impress'd,
Now from his heavy fall with weight increas'd,
Drove through his neck, aslant, he spurns the ground,
And the soul issues through the weazon's wound.

Now, brave commander of the Rhodian seas,
What praise is due from me, to Hercules?
Silence is all the vengeance I decree
For my slain brothers; but 'tis peace with thee.

Thus with a flowing tongue old Nestor spoke:
Then, to full bowls each other they provoke:
At length, with weariness, and wine oppress'd,
They rise from table; and withdraw to rest.

The Death of Achilles

The sire of Cygnus, monarch of the main,
Mean-time, laments his son, in battel slain,
And vows the victor's death; nor vows in vain.
For nine long years the smother'd pain he bore
(Achilles was not ripe for Fate before):
Then when he saw the promis'd hour was near,
He thus bespoke the God, that guides the year:
Immortal offspring of my brother Jove;
My brightest nephew, and whom best I love,
Whose hands were join'd with mine, to raise the wall
Of tott'ring Troy, now nodding to her fall,
Dost thou not mourn our pow'r employ'd in vain;
And the defenders of our city slain?
To pass the rest, could noble Hector lie
Unpity'd, drag'd around his native Troy?
And yet the murd'rer lives: himself by far
A greater plague, than all the wasteful war:
He lives; the proud Pelides lives, to boast
Our town destroy'd, our common labour lost.
O, could I meet him! But I wish too late:
To prove my trident is not in his Fate!
But let him try (for that's allow'd) thy dart,
And pierce his only penetrable part.

Apollo bows to the superior throne;
And to his uncle's anger, adds his own.
Then in a cloud involv'd, he takes his flight,
Where Greeks, and Trojans mix'd in mortal fight;
And found out Paris, lurking where he stood,
And stain'd his arrows with plebeian blood:
Phoebus to him alone the God confess'd,
Then to the recreant knight, he thus address'd.
Dost thou not blush, to spend thy shafts in vain
On a degenerate, and ignoble train?
If fame, or better vengeance be thy care,
There aim: and, with one arrow, end the war.

He said; and shew'd from far the blazing shield
And sword, which, but Achilles, none cou'd wield;
And how he mov'd a God, and mow'd the standing field.
The deity himself directs aright
Th' invenom'd shaft; and wings the fatal flight.

Thus fell the foremost of the Grecian name;
And he, the base adult'rer, boasts the fame.
A spectacle to glad the Trojan train;
And please old Priam, after Hector slain.
If by a female hand he had foreseen
He was to die, his wish had rather been
The lance, and double ax of the fair warriour queen.
And now the terror of the Trojan field,
The Grecian honour, ornament, and shield,
High on a pile, th' unconquer'd chief is plac'd,
The God that arm'd him first, consum'd at last.
Of all the mighty man, the small remains
A little urn, and scarcely fill'd, contains.
Yet great in Homer, still Achilles lives;
And equal to himself, himself survives.

His buckler owns its former lord; and brings
New cause of strife, betwixt contending kings;
Who worthi'st after him, his sword to wield,
Or wear his armour, or sustain his shield.
Ev'n Diomede sat mute, with down-cast eyes;
Conscious of wanted worth to win the prize:
Nor Menelaus presum'd these arms to claim,
Nor he the king of men, a greater name.
Two rivals only rose: Laertes' son,
And the vast bulk of Ajax Telamon:
The king, who cherish'd each with equal love,
And from himself all envy wou'd remove,
Left both to be determin'd by the laws;
And to the Graecian chiefs transferr'd the cause.

----------------------------------------------------------------------
~ Ovid, BOOK THE TWELFTH

,
692:

Book III: The Book of the Assembly



But as the nation beset betwixt doom and a shameful surrender
Waited mute for a voice that could lead and a heart to encourage,
Up in the silence deep Laocoon rose up, far-heard,
Heard by the gods in their calm and heard by men in their passion
Cloud-haired, clad in mystic red, flamboyant, sombre,
Priams son Laocoon, fate-darkened seer of Apollo.
As when the soul of the Ocean arises rapt in the dawning
And mid the rocks and the foam uplifting the voice of its musings
Opens the chant of its turbulent harmonies, so rose the far-borne
Voice of Laocoon soaring mid columns of Ilions glories,
Claiming the earth and the heavens for the field of its confident rumour.
Trojans, deny your hearts to the easeful flutings of Hades!
Live, O nation! he thundered forth and Troys streets and her pillars
Sent back their fierce response. Restored to her leonine spirits
Ilion rose in her agora filling the heavens with shoutings,
Bearing a name to the throne of Zeus in her mortal defiance.
As when a sullen calm of the heavens discourages living,
Nature and man feel the pain of the lightnings repressed in their bosoms,
Dangerous and dull is the air, then suddenly strong from the anguish
Zeus of the thunders starts into glories releasing his storm-voice,
Earth exults in the kiss of the rain and the life-giving laughters,
So from the silence broke forth the thunder of Troya arising;
Fiercely she turned from prudence and wisdom and turned back to greatness
Casting her voice to the heavens from the depths of her fathomless spirit.
Raised by those clamours, triumphant once more on this scene of his greatness,
Tool of the gods, but he deemed of his strength as a leader in Nature,
Took for his own a voice that was given and dreamed that he fashioned
Fate that fashions us all, Laocoon stood mid the shouting
Leaned on the calm of an ancient pillar. In eyes self-consuming
Kindled the flame of the prophet that blinds at once and illumines;
Quivering thought-besieged lips and shaken locks of the lion,
Lifted his gaze the storm-led enthusiast. Then as the shouting
Tired of itself at last disappeared in the bosom of silence,

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Once more he started erect and his voice oer the hearts of his hearers
Swept like Oceans impatient cry when it calls from its surges,
Ocean loud with a thought sublime in its measureless marching,
Each man felt his heart like foam in the rushing of waters.
Ilion is vanquished then! she abases her grandiose spirit
Mortal found in the end to the gods and the Greeks and Antenor,
And when a barbarous chieftains menace and insolent mercy
Bring here their pride to insult the columned spirit of Ilus,
Trojans have sat and feared! For a man has arisen and spoken,
One whom the gods in their anger have hired. Since the Argive prevailed not,
Armed with his strength and his numbers, in Troya they sought for her slayer,
Gathered their wiles in a voice and they chose a man famous and honoured,
Summoned Ate to aid and corrupted the heart of Antenor.
Flute of the breath of the Hell-witch, always he scatters among you
Doubt, affliction and weakness chilling the hearts of the fighters,
Always his voice with its cadenced and subtle possession for evil
Breaks the constant will and maims the impulse heroic.
Therefore while yet her heroes fight and her arms are unconquered,
Troy in your hearts is defeated! The souls of your Fathers have heard you
Dallying, shamefast, with vileness, lured by the call of dishonour.
Such is the power Zeus gave to the wingd words of a mortal!
Foiled in his will, disowned by the years that stride on for ever,
Yet in the frenzy cold of his greed and his fallen ambition
Doom from heaven he calls down on his countrymen, Trojan abuses
Troy, his country, extolling her enemies, blessing her slayers.
Such are the gods Antenor has made in his hearts own image
That if one evil man have not way for his greed and his longing
Cities are doomed and kings must be slain and a nation must perish!
But from the mind of the free and the brave I will answer thy bodings,
Gold-hungry raven of Troy who croakst from thy nest at her princes.
Only one doom irreparable treads down the soul of a nation,
Only one downfall endures; tis the ruin of greatness and virtue,
Mourning when Freedom departs from the life and the heart of a people,
Into her room comes creeping the mind of the slave and it poisons
Manhood and joy and the voice to lying is trained and subjection
Easy feels to the neck of man who is next to the godheads.
Not of the fire am I terrified, not of the sword and its slaying;
Vileness of men appals me, baseness I fear and its voices.
What can man suffer direr or worse than enslaved from a victor
Boons to accept, to take safety and ease from the foe and the stranger,
Fallen from the virtue stern that heaven permits to a mortal?
Death is not keener than this nor the slaughter of friends and our dear ones.
Out and alas! earths greatest are earth and they fail in the testing,
Conquered by sorrow and doubt, fates hammerers, fires of her furnace.
God in their souls they renounce and submit to their clay and its promptings.
Else could the heart of Troy have recoiled from the loom of the shadow
Cast by Achilles spear or shrunk at the sound of his car-wheels?
Now he has graven an oath austere in his spirit unpliant
Victor at last to constrain in his stride the walls of Apollo
Burning Troy ere he sleeps. Tis the vow of a high-crested nature;
Shall it break ramparted Troy? Yea, the soul of a man too is mighty
More than the stone and the mortar! Troy had a soul once, O Trojans,
Firm as her god-built ramparts. When by the spears overtaken,
Strong Sarpedon fell and Zeus averted his visage,
Xanthus red to the sea ran sobbing with bodies of Trojans,
When in the day of the silence of heaven the far-glancing helmet
Ceased from the ways of the fight, and panic slew with Achilles
Hosts who were left unshepherded pale at the fall of their greatest,
Godlike Troy lived on. Do we speak mid a citys ruins?
Lo! she confronts her heavens as when Tros and Laomedon ruled her.
All now is changed, these mutter and sigh to you, all now is ended;
Strength has renounced you, Fate has finished the thread of her spinning.
Hector is dead, he walks in the shadows; Troilus fights not;
Resting his curls on the asphodel he has forgotten his country:
Strong Sarpedon lies in Bellerophons city sleeping:
Memnon is slain and the blood of Rhesus has dried on the Troad:
All of the giant Asius sums in a handful of ashes.
Grievous are these things; our hearts still keep all the pain of them treasured,
Hard though they grow by use and iron caskets of sorrow.
Hear me yet, O fainters in wisdom snared by your pathos,
Know this iron world we live in where Hell casts its shadow.
Blood and grief are the ransom of men for the joys of their transience,
For we are mortals bound in our strength and beset in our labour.
This is our human destiny; every moment of living
Toil and loss have gained in the constant siege of our bodies.
Men must sow earth with their hearts and their tears that their country may prosper;
Earth who bore and devours us that life may be born from our remnants.
Then shall the Sacrifice gather its fruits when the war-shout is silent,
Nor shall the blood be in vain that our mother has felt on her bosom
Nor shall the seed of the mighty fail where Death is the sower.
Still from the loins of the mother eternal are heroes engendered,
Still Deiphobus shouts in the war-front trampling the Argives,
Strong Aeneas far-borne voice is heard from our ramparts,
Paris hands are swift and his feet in the chases of Ares.
Lo, when deserted we fight by Asias soon-wearied peoples,
Men ingrate who enjoyed the protection and loathed the protector,
Heaven has sent us replacing a continent Penthesilea!
Low has the heart of Achaia sunk since it shook at her war-cry.
Ajax has bit at the dust; it is all he shall have of the Troad;
Tall Meriones lies and measures his portion of booty.
Who is the fighter in Ilion thrills not rejoicing to hearken
Even her name on unwarlike lips, much more in the mellay
Shout of the daughter of battles, armipotent Penthesilea?
If there were none but these only, if hosts came not surging behind them,
Young men burning-eyed to outdare all the deeds of their elders,
Each in his beauty a Troilus, each in his valour a Hector,
Yet were the measures poised in the equal balance of Ares.
Who then compels you, O people unconquered, to sink down abjuring
All that was Troy? For O, if she yield, let her use not ever
One of her titles! shame not the shades of Teucer and Ilus,
Soil not Tros! Are you awed by the strength of the swift-foot Achilles?
Is it a sweeter lure in the cadenced voice of Antenor?
Or are you weary of Time and the endless roar of the battle?
Wearier still are the Greeks! their eyes look out oer the waters
Nor with the flight of their spears is the wing of their hopes towards Troya.
Dull are their hearts; they sink from the war-cry and turn from the spear-stroke
Sullenly dragging backwards, desiring the paths of the Ocean,
Dreaming of hearths that are far and the children growing to manhood
Who are small infant faces still in the thoughts of their fathers.
Therefore these call you to yield lest they wake and behold in the dawn-light
All Poseidon whitening lean to the west in his waters
Thick with the sails of the Greeks departing beaten to Hellas.
Who is it calls? Antenor the statesman, Antenor the patriot,
Thus who loves his country and worships the soil of his fathers!
Which of you loves like him Troya? which of the children of heroes
Yearns for the touch of a yoke on his neck and desires the aggressor?
If there be any so made by the gods in the nation of Ilus,
Leaving this city which freemen have founded, freemen have dwelt in,
Far on the beach let him make his couch in the tents of Achilles,
Not in this mighty Ilion, not with this lioness fighting,
Guarding the lair of her young and roaring back at her hunters.
We who are souls descended from Ilus and seeds of his making,
Other-hearted shall march from our gates to answer Achilles.
What! shall this ancient Ilion welcome the day of the conquered?
She who was head of the world, shall she live in the guard of the Hellene
Cherished as slavegirls are, who are taken in war, by their captors?
Europe shall walk in our streets with the pride and the gait of the victor?
Greeks shall enter our homes and prey on our mothers and daughters?
This Antenor desires and this Ucalegon favours.
Traitors! whether tis cowardice drives or the sceptic of virtue,
Cold-blooded age, or gold insatiably tempts from its coffers
Pleading for safety from foreign hands and the sack and the plunder.
Leave them, my brothers! spare the baffled hypocrites! Failure
Sharpest shall torture their hearts when they know that still you are Trojans.
Silence, O reason of man! for a voice from the gods has been uttered!
Dardanans, hearken the sound divine that comes to you mounting
Out of the solemn ravines from the mystic seat on the tripod!
Phoebus, the master of Truth, has promised the earth to our peoples.
Children of Zeus, rejoice! for the Olympian brows have nodded
Regal over the world. In earths rhythm of shadow and sunlight
Storm is the dance of the locks of the God assenting to greatness,
Zeus who with secret compulsion orders the ways of our nature;
Veiled in events he lives and working disguised in the mortal
Builds our strength by pain, and an empire is born out of ruins.
Then if the tempest be loud and the thunderbolt leaping incessant
Shatters the roof, if the lintels flame at last and each cornice
Shrieks with the pain of the blast, if the very pillars totter,
Keep yet your faith in Zeus, hold fast to the word of Apollo.
Not by a little pain and not by a temperate labour
Trained is the nation chosen by Zeus for a dateless dominion.
Long must it labour rolled in the foam of the fathomless surges,
Often neighbour with death and ere Ares grow firm to its banners
Feel on the pride of its Capitol tread of the triumphing victor,
Hear the barbarian knock at its gates or the neighbouring foeman
Glad of the transient smile of his fortune suffer insulting;
They, the nation eternal, brook their taunts who must perish!
Heaviest toils they must bear; they must wrestle with Fate and her Titans,
And when some leader returns from the battle sole of his thousands
Crushed by the hammers of God, yet never despair of their country.
Dread not the ruin, fear not the storm-blast, yield not, O Trojans.
Zeus shall rebuild. Death ends not our days, the fire shall not triumph.
Death? I have faced it. Fire? I have watched it climb in my vision
Over the timeless domes and over the rooftops of Priam;
But I have looked beyond and have seen the smile of Apollo.
After her glorious centuries, after her world-wide triumphs,
If near her ramparts outnumbered she fights, by the nations forsaken,
Lonely again on her hill, by her streams, and her meadows and beaches,
Once where she revelled, shake to the tramp of her countless invaders,
Testings are these from the god. For Fate severe like a mother
Teaches our wills by disaster and strikes down the props that would weaken,
Fate and the Thought on high that is wiser than yearnings of mortals.
Troy has arisen before, but from ashes, not shame, not surrender!
Souls that are true to themselves are immortal; the soulless for ever
Lingers helpless in Hades a shade among shades disappointed.
Now is the god in my bosom mighty compelling me, Trojans,
Now I release what my spirit has kept and it saw in its vision;
Nor will be silent for gibe of the cynic or sneer of the traitor.
Troy shall triumph! Hear, O ye peoples, the word of Apollo.
Hear it and tremble, O Greece, in thy youth and the dawn of thy future;
Rather forget while thou canst, but the gods in their hour shall remind thee.
Tremble, O nations of Asia, false to the greatness within you.
Troy shall surge back on your realms with the sword and the yoke of the victor.
Troy shall triumph! Though nations conspire and gods lead her foemen,
Fate that is born of the spirit is greater than they and will shield her.
Foemen shall help her with war; her defeats shall be victorys moulders.
Walls that restrain shall be rent; she shall rise out of sessions unsettled.
Oceans shall be her walls at the end and the desert her limit;
Indus shall send to her envoys; her eyes shall look northward from Thule.
She shall enring all the coasts with her strength like the kingly Poseidon,
She shall oervault all the lands with her rule like the limitless azure.
Ceasing from speech Laocoon, girt with the shouts of a nation,
Lapsed on his seat like one seized and abandoned and weakened; nor ended
Only in iron applause, but throughout with a stormy approval
Ares broke from the hearts of his people in ominous thunder.
Savage and dire was the sound like a wild beasts tracked out and hunted,
Wounded, yet trusting to tear out the entrails live of its hunters,
Savage and cruel and threatening doom to the foe and opponent.
Yet when the shouting sank at last, Ucalegon rose up
Trembling with age and with wrath and in accents hurried and piping
Faltered a senile fierceness forth on the maddened assembly.
Ah, it is even so far that you dare, O you children of Priam,
Favourites vile of a people sent mad by the gods, and thou risest,
Dark Laocoon, prating of heroes and spurning as cowards,
Smiting for traitors the aged and wise who were grey when they spawned thee!
Imp of destruction, mane of mischief! Ah, spur us with courage,
Thou who hast never prevailed against even the feeblest Achaian.
Rather twice hast thou raced in the rout to the ramparts for shelter,
Leading the panic, and shrieked as thou ranst to the foemen for mercy
Who were a mile behind thee, O matchless and wonderful racer.
Safely counsel to others the pride and the firmness of heroes.
Thou wilt not die in the battle! For even swiftest Achilles
Could not oertake thee, I ween, nor wind-footed Penthesilea.
Mask of a prophet, heart of a coward, tongue of a trickster,
Timeless Ilion thou alone ruinest, helped by the Furies.
I, Ucalegon, first will rend off the mask from thee, traitor.
For I believe thee suborned by the cynic wiles of Odysseus
And thou conspirest to sack this Troy with the greed of the Cretan.
Hasting unstayed he pursued like a brook that scolds amid pebbles,
Voicing angers shrill; for the people astonished were silent.
Long he pursued not; a shouting broke from that stupor of fury,
Men sprang pale to their feet and hurled out menaces lethal;
All that assembly swayed like a forest swept by the stormwind.
Obstinate, straining his age-dimmed eyes Ucalegon, trembling
Worse yet with anger, clamoured feebly back at the people,
Whelmed in their roar. Unheard was his voice like a swimmer in surges
Lost, yet he spoke. But the anger grew in the throats of the people
Lion-voiced, hurting the heart with sound and daunting the nature,
Till from some stalwart hand a javelin whistling and vibrant
Missing the silvered head of the senator rang disappointed
Out on the distant wall of a house by the side of the market.
Not even then would the old man hush or yield to the tempest.
Wagging his hoary beard and shifting his aged eyeballs,
Tossing his hands he stood; but Antenor seized him and Aetor,
Dragged him down on his seat though he strove, and chid him and silenced,
Cease, O friend, for the gods have won. It were easier piping
High with thy aged treble to alter the rage of the Ocean
Than to oerbear this people stirred by Laocoon. Leave now
Effort unhelpful, wrap thy days in a mantle of silence;
Give to the gods their will and dry-eyed wait for the ending.
So now the old men ceased from their strife with the gods and with Troya;
Cowed by the storm of the peoples wrath they desisted from hoping.
But though the roar long swelled, like the sea when the winds have subsided,
One man yet rose up unafraid and beckoned for silence,
Not of the aged, but ripe in his look and ruddy of visage,
Stalwart and bluff and short-limbed, Halamus son of Antenor.
Forward he stood from the press and the people fell silent and listened,
For he was ever first in the mellay and loved by the fighters.
He with a smile began: Come, friends, debate is soon ended
If there is right but of lungs and you argue with javelins. Wisdom
Rather pray for her aid in this dangerous hour of your fortunes.
Not to exalt Laocoon, too much praising his swiftness,
Trojans, I rise; for some are born brave with the spear in the war-car,
Others bold with the tongue, nor equal gifts unto all men
Zeus has decreed who guides his world in a round that is devious
Carried this way and that like a ship that is tossed on the waters.
Why should we rail then at one who is lame by the force of Cronion?
Not by his will is he lame; he would race, if he could, with the swiftest.
Yet is the halt man no runner, nor, friends, must you rise up and slay me,
If I should say of this priest, he is neither Sarpedon nor Hector.
Then, if my father whom once you honoured, ancient Antenor,
Hugs to him Argive gold which I see not, his son in his mansion,
Me too accusest thou, prophet Laocoon? Friends, you have watched me
Sometimes fight. Did you see with my houses allies how I gambolled,
Changed, when with sportive spear I was tickling the ribs of my Argives,
Nudges of friendly counsel inviting to entry in Troya?
Men, these are visions of lackbrains; men, these are myths of the market.
Let us have done with them, brothers and friends; hate only the Hellene.
Prophet, I bow to the oracles. Wise are the gods in their silence,
Wise when they speak; but their speech is other than ours and their wisdom
Hard for a mortal mind to hold and not madden or wander;
But for myself I see only the truth as a soldier who battles
Judging the strength of his foes and the chances of iron encounter.
Few are our armies, many the Greeks, and we waste in the combat
Bound to our numbers, they by the ocean hemmed from their kinsmen,
We by our fortunes, waves of the gods that are harder to master,
They like a rock that is chipped, but we like a mist that disperses.
Then if Achilles, bound by an oath, bring peace to us, healing,
Bring to us respite, help, though bought at a price, yet full-measured,
Strengths of the North at our side and safety assured from the Achaian,
For he is true though a Greek, will you shun this mighty advantage?
Peace at least we shall have, though gold we lose and much glory;
Peace we will use for our strength to brea the in, our wounds to recover,
Teaching Time to prepare for happier wars in the future.
Pause ere you fling from you life; you are mortals, not gods in your glory.
Not for submission to new ally or to ancient foeman
Peace these desire; for who would exchange wide death for subjection?
Who would submit to a yoke? Or who shall rule Trojans in Troya?
Swords are there still at our sides, there are warriors hearts in our bosoms.
Peace your senators welcome, not servitude, breathing they ask for.
But if for war you pronounce, if a noble death you have chosen,
That I approve. What fitter end for this warlike nation,
Knowing that empires at last must sink and perish all cities,
Than to preserve to the end posteritys praise and its greatness
Ceasing in clangour of arms and a citys flames for our death-pyre?
Choose then with open eyes what the dread gods offer to Troya.
Hope not now Hector is dead and Sarpedon, Asia inconstant,
We but a handful, Troy can prevail over Greece and Achilles.
Play not with dreams in this hour, but sternly, like men and not children,
Choose with a noble and serious greatness fates fit for Troya.
Stark we will fight till buried we fall under Ilions ruins,
Or, unappeased, we will curb our strength for the hope of the future.
Not without praise of his friends and assent of the thoughtfuller Trojans,
Halamus spoke and ceased. But now in the Ilian forum
Bright, of the sungod a ray, and even before he had spoken
Sending the joy of his brilliance into the hearts of his hearers,
Paris arose. Not applauded his rising, but each man towards him
Eagerly turned as if feeling that all before which was spoken
Were but a prelude and this was the note he has waited for always.
Sweet was his voice like a harps, when it chants of war, and its cadence
Softened with touches of music thoughts that were hard to be suffered,
Sweet like a string that is lightly struck, but it penetrates wholly.
Calm with the greatness you hold from your sires by the right of your nature
I too would have you decide before Heaven in the strength of your spirits,
Not to the past and its memories moored like the thoughts of Antenor
Hating the vivid march of the present, nor towards the future
Panting through dreams like my brother Laocoon vexed by Apollo.
Dead is the past; the void has possessed it; its drama is ended,
Finished its music. The future is dim and remote from our knowledge;
Silent it lies on the knees of the gods in their luminous stillness.
But to our gaze Gods light is a darkness, His plan is a chaos.
Who shall foretell the event of a battle, the fall of a footstep?
Oracles, visions and prophecies voice but the dreams of the mortal,
And tis our spirit within is the Pythoness tortured in Delphi.
Heavenly voices to us are a silence, those colours a whiteness.
Neither the thought of the statesman prevails nor the dream of the prophet,
Whether one cry, Thus devise and thy heart shall be given its wanting,
Vainly the other, The heavens have spoken; hear then their message.
Who can point out the way of the gods and the path of their travel,
Who shall impose on them bounds and an orbit? The winds have their treading,
They can be followed and seized, not the gods when they move towards their purpose.
They are not bound by our deeds and our thinkings. Sin exalted
Seizes secure on the thrones of the world for her glorious portion,
Down to the bottomless pit the good man is thrust in his virtue.
Leave to the gods their godhead and, mortal, turn to thy labour;
Take what thou canst from the hour that is thine and be fearless in spirit;
This is the greatness of man and the joy of his stay in the sunlight.
Now whether over the waste of Poseidon the ships of the Argives
Empty and sad shall return or sacred Ilion perish,
Priam be slain and for ever cease this imperial nation,
These things the gods are strong to conceal from the hopings of mortals.
Neither Antenor knows nor Laocoon. Only of one thing
Man can be sure, the will in his heart and his strength in his purpose:
This too is Fate and this too the gods, nor the meanest in Heaven.
Paris keeps what he seized from Time and from Fate while unconquered
Life speeds warm through his veins and his heart is assured of the sunlight.
After tis cold, none heeds, none hinders. Not for the dead man
Earth and her wars and her cares, her joys and her gracious concessions,
Whether for ever he sleeps in the chambers of Nature unmindful
Or into wideness wakes like a dreamer called from his visions.
Ilion in flames I choose, not fallen from the heights of her spirit.
Great and free has she lived since they raised her twixt billow and mountain,
Great let her end; let her offer her freedom to fire, not the Hellene.
She was not founded by mortals; gods erected her ramparts,
Lifted her piles to the sky, a seat not for slaves but the mighty.
All men marvelled at Troy; by her deeds and her spirit they knew her
Even from afar, as the lion is known by his roar and his preying.
Sole she lived royal and fell, erect in her leonine nature.
So, O her children, still let her live unquelled in her purpose
Either to stand with your feet on the world oppressing the nations
Or in your ashes to lie and your name be forgotten for ever.
Justly your voices approve me, armipotent children of Ilus;
Straight from Zeus is our race and the Thunderer lives in our nature.
Long I have suffered this taunt that Paris was Ilions ruin
Born on a night of the gods and of Ate, clothed in a body.
Scornful I strode on my path secure of the light in my bosom,
Turned from the muttering voices of envy, their hates who are fallen,
Voices of hate that cling round the wheels of the triumphing victor;
Now if I speak, tis the strength in me answers, not to belittle,
That excusing which most I rejoice in and glory for ever,
Tyndaris rape whom I seized by the will of divine Aphrodite.
Mortal this error that Greece would have slumbered apart in her mountains,
Sunk, by the trumpets of Fate unaroused and the morning within her,
Only were Paris unborn and the world had not gazed upon Helen.
Fools, who say that a spark was the cause of this giant destruction!
War would have stridden on Troy though Helen were still in her Sparta
Tending an Argive loom, not the glorious prize of the Trojans,
Greece would have banded her nations though Paris had drunk not Eurotas.
Coast against coast I set not, nor Ilion opposite Argos.
Phryx accuse who upreared Troys domes by the azure Aegean,
Curse Poseidon who fringed with Greece the blue of his waters:
Then was this war first decreed and then Agamemnon was fashioned;
Armed he strode forth in the secret Thought that is womb of the future.
Fate and Necessity guided those vessels, captained their armies.
When they stood mailed at her gates, when they cried in the might of their union,
Troy, renounce thy alliances, draw back humbly from Hellas,
Should she have hearkened persuading her strength to a shameful compliance,
Ilion queen of the world whose voice was the breath of the storm-gods?
Should she have drawn back her foot as it strode towards the hills of the Latins?
Thrace left bare to her foes, recoiled from Illyrian conquests?
If all this without battle were possible, people of Priam,
Blame then Paris, say then that Helen was cause of the struggle.
But I have sullied the hearth, I have trampled the gift and the guest-rite,
Heaven I have armed with my sin and unsealed the gaze of the Furies,
So was Troy doomed who righteous had triumphed, locked with the Argive.
Fools or hypocrites! Meanest falsehood is this among mortals,
Veils of purity weaving, names misplacing ideal
When our desires we disguise and paint the lusts of our nature.
Men, ye are men in your pride and your strength, be not sophists and tonguesters.
Lie not! prate not that nations live by righteousness, justice
Shields them, gods out of heaven look down wroth on the crimes of the mighty!
Known have men what thing has screened itself mouthing these semblances. Crouching
Dire like a beast in the green of the thickets, selfishness silent
Crunches the bones of its prey while the priest and the statesman are glozing.
So are the nations soothed and deceived by the clerics of virtue,
Taught to reconcile fear of the gods with their lusts and their passions;
So with a lie on their lips they march to the rapine and slaughter.
Truly the vanquished were guilty! Else would their cities have perished,
Shrieked their ravished virgins, their peasants been hewn in the vineyards?
Truly the victors were tools of the gods and their glorious servants!
Else would the war-cars have ground triumphant their bones whom they hated?
Servants of God are they verily, even as the ape and the tiger.
Does not the wild-beast too triumph enjoying the flesh of his captives?
Tell us then what was the sin of the antelope, wherefore they doomed her,
Wroth at her many crimes? Come, justify God to his creatures!
Not to her sins was she offered, not to the Furies or Justice,
But to the strength of the lion the high gods offered a victim,
Force that is God in the lions breast with the forest for altar.
What, in the cities stormed and sacked by Achilles in Troas
Was there no just man slain? Was Brises then a transgressor?
Hearts that were pierced in his walls, were they sinners tracked by the Furies?
No, they were pious and just and their altars burned for Apollo,
Reverent flamed up to Pallas who slew them aiding the Argives.
Or if the crime of Paris they shared and his doom has embraced them,
Whom had the island cities offended, stormed by the Locrian,
Wave-kissed homes of peace but given to the sack and the spoiler?
Was then King Atreus just and the house accursd of Pelops,
Tantalus race, whose deeds men shuddering hear and are silent?
Look! they endure, their pillars are firm, they are regnant and triumph.
Or are Thyestean banquets sweet to the gods in their savour?
Only a womans heart is pursued in their wrath by the Furies!
No, when the wrestlers meet and embrace in the mighty arena,
Not at their sins and their virtues the high gods look in that trial;
Which is the strongest, which is the subtlest, this they consider.
Nay, there is none in the world to befriend save ourselves and our courage;
Prowess alone in the battle is virtue, skill in the fighting
Only helps, the gods aid only the strong and the valiant.
Put forth your lives in the blow, you shall beat back the banded aggressors.
Neither believe that for justice denied your subjects have left you
Nor that for justice trampled Pallas and Hera abandon.
Two are the angels of God whom men worship, strength and enjoyment.
Into this life which the sunlight bounds and the greenness has cradled,
Armed with strength we have come; as our strength is, so is our joyance.
What but for joyance is birth and what but for joyance is living?
But on this earth that is narrow, this stage that is crowded, increasing
One on another we press. There is hunger for lands and for oxen,
Horses and armour and gold desired; possession allures us
Adding always as field to field some fortunate farmer.
Hearts too and minds are our prey; we seize on mens souls and their bodies,
Slaves to our works and desires that our hearts may bask golden in leisure.
One on another we prey and one by another are mighty.
This is the world and we have not made it; if it is evil,
Blame first the gods; but for us, we must live by its laws or we perish.
Power is divine; divinest of all is power over mortals.
Power then the conqueror seeks and power the imperial nation,
Even as luminous, passionless, wonderful, high over all things
Sit in their calmness the gods and oppressing our grief-tortured nations
Stamp their wills on the world. Nor less in our death-besieged natures
Gods are and altitudes. Earth resists, but my soul in me widens
Helped by the toil behind and the agelong effort of Nature.
Even in the worm is a god and it writhes for a form and an outlet.
Workings immortal obscurely struggling, hints of a godhead
Labour to form in this clay a divinity. Hera widens,
Pallas aspires in me, Phoebus in flames goes battling and singing,
Ares and Artemis chase through the fields of my soul in their hunting.
Last in some hour of the Fates a Birth stands released and triumphant;
Poured by its deeds over earth it rejoices fulfilled in its splendour.
Conscious dimly of births unfinished hid in our being
Rest we cannot; a world cries in us for space and for fullness.
Fighting we strive by the spur of the gods who are in us and oer us,
Stamping our image on men and events to be Zeus or be Ares.
Love and the need of mastery, joy and the longing for greatness
Rage like a fire unquenchable burning the world and creating,
Nor till humanity dies will they sink in the ashes of Nature.
All is injustice of love or all is injustice of battle.
Man over woman, woman oer man, over lover and foeman
Wrestling we strive to expand in our souls, to be wide, to be happy.
If thou wouldst only be just, then wherefore at all shouldst thou conquer?
Not to be just, but to rule, though with kindness and high-seated mercy,
Taking the world for our own and our will from our slaves and our subjects,
Smiting the proud and sparing the suppliant, Trojans, is conquest.
Justice was base of thy government? Vainly, O statesman, thou liest.
If thou wert just, thou wouldst free thy slaves and be equal with all men.
Such were a dream of some sage at night when he muses in fancy,
Imaging freely a flawless world where none were afflicted,
No man inferior, all could sublimely equal and brothers
Live in a peace divine like the gods in their luminous regions.
This, O Antenor, were justice known but in words to us mortals.
But for the justice thou vauntest enslaving men to thy purpose,
Setting an iron yoke, nor regarding their need and their nature,
Then to say I am just; I slay not, save by procedure,
Rob not save by law, is an outrage to Zeus and his creatures.
Terms are these feigned by the intellect making a pact with our yearnings,
Lures of the sophist within us draping our passions with virtue.
When thou art weak, thou art just, when thy subjects are strong and remember.
Therefore, O Trojans, be firm in your will and, though all men abandon,
Bow not your heads to reproach nor your hearts to the sin of repentance;
For you have done what the gods desired in your breasts and are blameless.
Proudly enjoy the earth that they gave you, enthroning their natures,
Fight with the Greeks and the world and trample down the rebellious,
What you have lost, recover, nor yield to the hurricane passing.
You cannot utterly die while the Power lives untired in your bosoms;
When tis withdrawn, not a moment of life can be added by virtue.
Faint not for helpers fled! Though your yoke had been mild as a fathers
They would have gone as swiftly. Strength men desire in their masters;
All men worship success and in failure and weakness abandon.
Not for his justice they clung to Teucer, but for their safety,
Seeing in Troy a head and by barbarous foemen afflicted.
Faint not, O Trojans, cease not from battle, persist in your labour!
Conquer the Greeks, your allies shall be yours and fresh nations your subjects.
One care only lodge in your hearts, how to fight, how to conquer.
Peace has smiled out of Phthia; a hand comes outstretched from the Hellene.
Who would not join with the godlike? who would not grasp at Achilles?
There is a price for his gifts; it is such as Achilles should ask for,
Never this nation concede. O Antenors golden phrases
Glorifying rest to the tired and confuting patience and courage,
Garbed with a subtlety lax and the hopes that palliate surrender!
Charmed men applaud the skilful purpose, the dexterous speaker;
This they forget that a Force decides, not the wiles of the statesman.
Now let us yield, do you say, we will rise when our masters are weakened?
Nay, then, our masters master shall find us an easy possession!
Easily nations bow to a yoke when their virtue relaxes;
Hard is the breaking fetters once worn, for the virtue has perished.
Hope you when custom has shaped men into the mould of a vileness,
Hugging their chains when the weak feel easier trampled than rising
Or though they groan, yet have heart nor strength for the anguish of effort,
Then to cast down whom, armed and strong, you were mastered opposing?
Easy is lapse into uttermost hell, not easy salvation.
Or have you dreamed that Achilles, this son of the gods and the ocean,
Aught else can be with the strong and the bold save pursuer or master?
Know you so little the mood of the mighty? Think you the lion
Only will lick his prey, that his jaws will refrain from the banquet?
Rest from thy bodings, Antenor! Not all the valour of Troya
Perished with Hector, nor with Polydamas vision has left her;
Troy is not eager to slay her soul on a pyre of dishonour.
Still she has children left who remember the mood of their mother.
Helen none shall take from me living, gold not a drachma
Travels from coffers of Priam to Greece. Let another and older
Pay down his wealth if he will and his daughters serve Menelaus.
Rather from Ilion I will go forth with my brothers and kinsmen;
Troy I will leave and her shame and live with my heart and my honour
Refuged with lions on Ida or build in the highlands a city
Or in an isle of the seas or by dark-driven Pontic waters.
Dear are the halls of our childhood, dear are the fields of our fathers,
Yet to the soul that is free no spot on the earth is an exile.
Rather wherever sunlight is bright, flowers bloom and the rivers
Flow in their lucid streams to the Ocean, there is our country.
So will I live in my souls wide freedom, never in Troya
Shorn of my will and disgraced in my strength and the mock of my rivals.
First had you yielded, shame at least had not stained your surrender.
Strength indulges the weak! But what Hector has fallen refusing,
Men! what through ten loud years we denied with the spear for our answer,
That what Trojan will ever renounce, though his city should perish?
Once having fought we will fight to the end nor that end shall be evil.
Clamour the Argive spears on our walls? Are the ladders erected?
Far on the plain is their flight, on the farther side of the Xanthus.
Where are the deities hostile? Vainly the eyes of the tremblers
See them stalking vast in the ranks of the Greeks and the shoutings
Dire of Poseidon they hear and are blind with the aegis of Pallas.
Who then sustained so long this Troy, if the gods are against her?
Even the hills could not stand save upheld by their concert immortal.
Now not with Tydeus son, not now with Odysseus and Ajax
Trample the gods in the sound of their chariot-wheels, victory leading:
Argos falls red in her heaps to their scythes; they shelter the Trojans;
Victory unleashed follows and fawns upon Penthesilea.
Ponder no more, O Ilion, city of ancient Priam!
Rise, O beloved of the gods, and go forth in thy strength to the battle.
Not by the dreams of Laocoon strung to the faith that is febrile,
Nor with the tremblings vain and the haunted thoughts of Antenor,
But with a noble and serious strength and an obstinate valour
Suffer the shock of your foes, O nation chosen by Heaven;
Proudly determine on victory, live by disaster unshaken.
Either Fate receive like men, nay, like gods, nay, like Trojans.
So like an army that streams and that marches, speeding and pausing,
Drawing in horn and wing or widened for scouting and forage,
Bridging the floods, avoiding the mountains, threading the valleys,
Fast with their flashing panoply clad in gold and in iron
Moved the array of his thoughts; and throughout delight and approval
Followed their march, in triumph led but like prisoners willing,
Glad and unbound to a land they desire. Triumphant he ended,
Lord of opinion, though by the aged frowned on and censured,
But to this voice of their thoughts the young men vibrated wholly.
Loud like a storm on the ocean mounted the roar of the people.
Cease from debate, men cried, arise, O thou warlike Aeneas!
Speak for this nation, launch like a spear at the tents of the Hellene
Ilions voice of war! Then up mid a limitless shouting
Stern and armed from his seat like a war-god helmd Aeneas
Rose by King Priam approved in this last of Ilions sessions,
Holding the staff of the senates authority. Silence, O commons,
Hear and assent or refuse as your right is, masters of Troya,
Ancient and sovereign people, act that your kings have determined
Sitting in council high, their reply to the strength of Achilles.
Son of the Aeacids, vain is thy offer; the pride of thy challenge
Rather we choose; it is nearer to Dardanus, King of the Hellenes.
Neither shall Helen be led back, the Tyndarid, weeping to Argos,
Nor down the paths of peace revisit her fathers Eurotas.
Death and the fire may prevail oer us, never our wills shall surrender
Lowering Priams heights and darkening Ilions splendours.
Not of such sires were we born, but of kings and of gods, O Larissan.
Not with her gold Troy traffics for safety, but with her spear-points.
Stand with thy oath in the war-front, Achilles; call on thy helpers
Armed to descend from the calm of Olympian heights to thy succour
Hedging thy fame from defeat; for we all desire thee in battle,
Mighty to end thee or tame at last by the floods of the Xanthus.
So Aeneas resonant spoke, stern, fronted like Ares,
And with a voice that conquered the earth and invaded the heavens
Loud they approved their doom and fulfilled their impulse immortal.
Last Deiphobus rose in their meeting, head of their mellay:
Proudly and well have you answered, O nation beloved of Apollo;
Fearless of death they must walk who would live and be mighty for ever.
Now, for the sun is hastening up the empyrean azure,
Hasten we also. Tasting of food round the call of your captains
Meet in your armd companies, chariots and hoplites and archers.
Strong be your hearts, let your courage be stern like the sun when it blazes;
Fierce will the shock be today ere he sink blood-red in the waters.
They with a voice as of Oceans meeting rose from their session,
Filling the streets with her tread Troy strode from her Ilian forum.
***

~ Sri Aurobindo, 3 - The Book of the Assembly
,
693:

Book IV: The Book of Partings



Eagerly, spurred by Ares swift in their souls to the war-cry,
All now pressed to their homes for the food of their strength in the battle.
Ilion turned her thoughts in a proud expectancy seaward
Waiting to hear the sounds that she loved and the cry of the mellay.
Now to their citadel Priams sons returned with their father,
Now from the gates Talthybius issued grey in his chariot;
But in the halls of Anchises Aeneas not doffing his breastpiece
Hastily ate of the corn of his country, cakes of the millet
Doubled with wild-deers flesh, from the quiet hands of Cresa.
She, as he ate, with her calm eyes watching him smiled on her husband:
Ever thou hastest to battle, O warrior, ever thou fightest
Far in the front of the ranks and thou seekest out Locrian Ajax,
Turnest thy ear to the roar for the dangerous shout of Tydides;
There, once heard, leaving all thou drivest, O stark in thy courage.
Yet am I blest among women who tremble not, left in thy mansion,
Quiet at old Anchises feet when I see thee in vision
Sole with the shafts hissing round thee and say to my quivering spirit,
Now he is striking at Ajax, now he has met Diomedes.
Such are the mighty twain who are ever near to protect thee,
Phoebus, the Thunderers son, and thy mother, gold Aphrodite;
Such are the Fates that demand thee, O destined head of the future.
But though my thoughts for their own are not troubled, always, Aeneas,
Sore is my heart with pity for other Ilian women
Who in this battle are losing their children and well-loved husbands,
Brothers too dear, for the eyes that are wet, for the hearts that are silent.
Will not this war then end that thunders for ever round Troya?
But to Cresa the hero answered, the son of Anchises:
Surely the gods protect, yet is Death too always mighty.
Most in his shadowy envy he strikes at the brave and the lovely,
Grudging works to abridge their days and to widow the sunlight.
Most, disappointed, he rages against the beloved of Heaven;
Striking their lives through their hearts he mows down their loves and their pleasures.
Truly thou sayst, thou needst not to fear for my life in the battle;
Ever for thine I fear lest he find thee out in his anger,
Missing my head in the fight, when he comes here crossed in his godhead.
Yet shall Phoebus protect and my mother, gold Aphrodite.
But to Aeneas answered the tranquil lips of Cresa:
So may it be that I go before thee, seeing, Aeneas,
Over my dying eyes thy lips bend down for the parting.
Blissfullest end is this for a woman here mid earths sorrows;
Afterwards there we hope that the hands shall join which were parted.
So she spoke, not knowing the gods: but Aeneas departing
Clasped his fathers knees, the ancient mighty Anchises.
Bless me, my father; I go to the battle. Strong with thy blessing
Even today may I hurl down Ajax, slay Diomedes,
And on the morrow gaze on the empty beaches of Troas.
Troubled and joyless, nought replying to warlike Aeneas
Long Anchises sat unmoving, silent, sombre,
Gazing into his soul with eyes that were closed to the sunlight.
Prosper, Aeneas, slowly he answered him, son of a goddess,
Prosper, Aeneas; and if for Troy some doom is preparing,
Suffer always the will of the gods with a piety constant.
Only they will what Necessity fashions compelled by the Silence.
Labour and war she has given to man as the law of his transience.
Work; she shall give thee the crown of thy deeds or their ending appointed,
Whether glorious thou pass or in silent shadows forgotten.
But what thy mother commands perform ever, loading thy vessels.
Who can know what the gods have hid with the mist of our hopings?
Then from the house of his fathers Aeneas rapidly striding
Came to the city echoing now with the wheels of the chariots,
Clanging with arms and astream with the warlike tramp of her thousands.
Fast through the press he strode and men turning knew Aeneas,
Greatened in heart and went on with loftier thoughts towards battle.
He through the noise and the crowd to Antenors high-built mansion
Striding came, and he turned to its courts and the bronze of its threshold
Trod which had suffered the feet of so many princes departed.
But as he crossed its brazen square from the hall there came running,
Leaping up light to his feet and laughing with sudden pleasure,
Eurus the youngest son of Polydamas. Clasping the fatal
War-hardened hand with a palm that was smooth as a maidens or infants,
Well art thou come, Aeneas, he said, and good fortune has sent thee!
Now I shall go to the field; thou wilt speak with my grandsire Antenor
And he shall hear thee though chid by his heart reluctant. Rejoicing
I shall go forth in thy car or warring by Penthesilea,
Famous, give to her grasp the spear that shall smite down Achilles.
Smiling answered Aeneas, Surely will, Eurus, thy prowess
Carry thee far to the front; thou shalt fight with Epeus and slay him.
Who shall say that this hand was not chosen to pierce Menelaus?
But for a while with the ball should it rather strive, O hero,
Till in the play and the wrestle its softness is trained for the smiting.
Eagerly Eurus answered, But they have told me, Aeneas,
This is the last of our fights; for today will Penthesilea
Meet Achilles in battle and slay him ending the Argives.
Then shall I never have mixed in this war that is famous for ever.
What shall I say when my hairs are white like the aged Antenors?
Men will ask, And what were thy deeds in the warfare Titanic?
Whom didst thou slay of the Argives, son of Polydamas, venging
Bravely thy father? Then must I say, I lurked in the city.
I was too young and only ascending the Ilian ramparts
Saw the return or the flight, but never the deed and the triumph.
Friend, if you take me not forth, I shall die of grief ere the sunset.
Plucking the hand of Aeneas he drew him into the mansion
Vast; and over the floor of the spacious hall they hastened
Laughing, the gracious child and the mighty hero and statesman,
Flower of a present stock and the burdened star of the future.
Meanwhile girt by his sons and the sons of his sons in his chamber
Cried to the remnants left of his blood the aged Antenor.
Hearken you who are sprung from my loins and children, their offspring!
None shall again go forth to the fight who is kin to Antenor.
Weighed with my curse he shall go and the spear-points athirst of the Argives
Meet him wroth; he shall die in his sin and his name be forgotten.
Oft have I sent forth my blood to be spilled in vain in the battle
Fighting for Troy and her greatness earned by my toil and my fathers.
Now all the debt has been paid; she rejects us driven by the immortals.
Much do we owe to the mother who bore us, much to our country;
But at the last our life is ours and the gods and the futures.
Gather the gold of my house and our kin, O ye sons of Antenor.
Warned by a voice in my soul I will go forth tonight from this city
Fleeing the doom and bearing my treasures; the ships shall receive them
Gathered, new-keeled by my care and the gods, in the narrow Propontis.
Over Gods waters guided, treading the rage of Poseidon,
Bellying out with their sails let them cleave to the untravelled distance
Oceans crests and resign to their Fates the doomed and the evil.
So Antenor spoke and his children heard him in silence;
Awed by his voice and the dread of his curse they obeyed, though in sorrow.
Halamus only replied to his father: Dire are the white hairs
Reverend, loved, of a father, dreadful his curse to his children.
Yet in my heart there is one who cries, tis the voice of my country,
She for whose sake I would be in Tartarus tortured for ever.
Pardon me then, if thou wilt; if the gods can, then let them pardon.
For I will sleep in the dust of Troy embracing her ashes,
There where Polydamas sleeps and the many comrades I cherished.
So let me go to the darkness remembered or wholly forgotten,
Yet having fought for my country, true in my fall to my nation.
Then in his aged wrath to Halamus answered Antenor:
Go then and perish doomed with the doomed and the hated of heaven;
Nor shall the gods forgive thee dying nor shall thy father.
Out from the chamber Halamus strode with grief in his bosom
Wrestling with wrath and he went to his doom nor looked back at his dear ones.
Crossing the hall the son of Antenor and son of Anchises
Met in the paths of their fates where they knotted and crossed for the parting,
One with the curse of the gods and his sire fast wending to Hades,
Fortunate, blessed the other; yet equal their minds were and virtues.
Cypris son to the Antenorid: Thee I have sought and thy brothers,
Bough of Antenor; sore is our need today of thy counsels,
Endless our want of their arms that are strong and their hearts that recoil not
Meeting myriads stark with the spear in unequal battle.
Halamus answered him: I will go forth to the palace of Priam,
There where Troy yet lives and far from the halls of my fathers;
There will I speak, not here. For my kin they repose in the mansion
Sitting unarmed in their halls while their brothers fall in the battle.
Eurus eagerly answered the hero: Me rather, therefore,
Take to the fight with you; I will make war on the Greeks for my uncles;
One for all I will fill their place in the shock with the foemen.
But from his chamber-door Antenor heard and rebuked him:
Scamp of my heart, thou torment! in to thy chamber and rest there,
Bound with cords lest thou cease, thou flutter-brain, scourged into quiet;
So shall thy lust of the fight be healed and our mansion grow tranquil.
Chid by the old man Eurus slunk from the hall discontented,
Yet with a dubious smile like a moonbeam lighting his beauty.
But to Antenor the Dardanid born from the white Aphrodite:
Late the Antenorids learn to flinch from the spears of the Argives,
Even this boy of their blood has Polydamas heart and his valour.
Nor should a life that was honoured and noble be stained in its ending.
Nay, then, the mood of a child would shame a grey-headed wisdom,
If for the fault of the people virtue and Troy were forgotten.
For, though the people hear us not, yet are we bound to our nation:
Over the people the gods are; over a man is his country;
This is the deity first adored by the hearths of the noble.
For by our nations will we are ruled in the home and the battle
And for our nations weal we offer our lives and our childrens.
Not by their own wills led nor their passions men rise to their manhood,
Selfishly seeking their good, but the gods and the States and the fathers.
Wroth Antenor replied to the warlike son of Anchises:
Great is the soul in thee housed and stern is thy will, O Aeneas;
Onward it moves undismayed to its goal though a city be ruined.
They too guide thee who deepest see of the ageless immortals,
One with her heart and one in his spirit, Cypris and Phoebus.
Yet might a man not knowing this think as he watched thee, Aeneas,
Spurring Priams race to its fall he endangers this city,
Hoping to build a throne out of ruins sole in the Troad.
I too have gods who warn me and lead, Athene and Hera.
Not as the ways of other mortals are theirs who are guided,
They whose eyes are the gods and they walk by a light that is secret.
Coldly Aeneas made answer, stirred into wrath by the taunting:
High wert thou always, nurtured in wisdom, ancient Antenor.
Walk then favoured and led, yet watch lest passion and evil
Feign auguster names and mimic the gait of the deathless.
And with a smile on his lips but wrath in his bosom answered,
Wisest of men but with wisdom of mortals, aged Antenor:
Led or misled we are mortals and walk by a light that is given;
Most they err who deem themselves most from error excluded.
Nor shalt thou hear in this battle the shout of the men of my lineage
Holding the Greeks as once and driving back Fate from their country.
His alone will be heard for a space while the stern gods are patient
Even now who went forth a victim self-offered to Hades,
Last whom their wills have plucked from the fated house of Antenor.
They now with wrath in their bosoms sundered for ever and parted.
Forth from the halls of Antenor Aeneas rapidly striding
Passed once more through the city hurrying now with its car-wheels,
Filled with a mightier rumour of war and the march of its thousands,
Till at Troys upward curve he found the Antenorid crestward
Mounting the steep incline that climbed to the palace of Priam
White in her proud and armed citadel. Silent, ascending
Hardly their feet had attempted the hill when behind them they hearkened
Sweet-tongued a call and the patter and hurry of light-running sandals,
Turning they beheld with a flush on his cheeks and a light on his lashes
Challenging mutely and pleading the boyish beauty of Eurus.
Racer to mischief, said Halamus, couldst thou not sit in thy chamber?
Surely cords and the rod await thee, Eurus, returning.
Answered with laughter the child, I have broken through ranks of the fighters,
Dived under chariot-wheels to arrive here and I return not.
I too for counsel of battle have come to the palace of Priam.
Burdened with thought they mounted slowly the road of their fathers
Breasting the Ilian hill where Laomedons mansion was seated,
They from the crest down-gazing saw their countrys housetops
Under their feet and heard the murmur of Troya below them.
But in the palace of Priam coming and going of house-thralls
Filled all the corridors; smoke from the kitchens curled in its plenty
Rich with savour and breathed from the labouring lungs of Hephaestus.
Far in the halls and the chambers voices travelled and clustered,
Anklets jangling ran and sang back from doorway to doorway
Mocking with music of speed and its laughters the haste of the happy,
Sound came of arms, there was tread of the great, there were murmurs of women,
Voices glad of the doomed in Laomedons marvellous mansion.
Six were the halls of its splendour, a hundred and one were its chambers
Lifted on high upon columns that soared like the thoughts of its dwellers,
Thoughts that transcended the earth though they sank down at last into ashes;
So had Apollo dreamed to his lyre; and its tops were a grandeur
Domed, as if seeking to roof mens lives with a hint of the heavens;
Marble his columns rose and with marble his roofs were appointed,
Conquered wealth of the world in its largeness suffered, supporting
Purities of marble, glories of gold. Nor only of matter
Blazed there the brutal pomps, but images mystic or mighty
Crowded ceiling and wall, a work that the gods even admire
Hardly believing that forms like these were imagined by mortals
Here upon earth where sight is a blur and the soul lives encumbered.
Scrolls that remembered in gems the thoughts austere of the ancients
Bordered the lines of the stone and the forms of serpent and Naiad
Ran in relief on those walls of pride in the palace of Priam
Mingled with Dryads who tempted and fled and Satyrs who followed,
Sports of the nymphs in the sea and the woods and their meetings with mortals,
Sessions and battles of Trojan demigods, deaths that were famous,
Wars and loves of men and the deeds of the golden immortals.
Pillars sculptured with gods and with giants soared up from bases
Lion-carved or were seated on bulls and bore into grandeur
Amply those halls where they soared, or in lordliness slenderly fashioned,
Dressed in flowers and reeds like virgins standing on Ida,
Guarded the screens of stone and divided alcove and chamber.
Ivory carved and broidered robes and the riches of Indus
Cherished in sandalwood triumphed and teemed in the palace of Priam;
Doors that were carven and fragrant sheltered the joys of its princes.
Here in a chamber of luminous privacy Paris was arming.
Near him moved Helen, a whiteness divine, and intent on her labour
Fastened his cuirass, bound the greaves and settled the hauberk
Thrilling his limbs with her touch that was heaven to the yearning of mortals.
She with her hands of delight caressing the senseless metal
Pressed her lips to his brilliant armour; she bowed down, she whispered:
Cuirass, allowed by the gods, protect the beauty of Paris;
Keep for me that for which country was lost and my child and my brothers.
Yearning she bent to his feet, to the sandal-strings of her lover;
Then as she gazed up, changed grew her mood; for the Daemon within her
Rose that had banded Greece and was burning Troy into ashes.
Slowly a smile that was perfect and perilous over her beauty
Dawned like the sunlight on Paradise; strangely she looked on her lover.
So might a goddess have gazed as she played with the love of a mortal
Passing an hour on the earth ere she rose up white to Olympus.
So art thou winner, Paris, yet and thy spirit ascendant
Leads this Troy where thou wilt, O thou mighty one veiled in thy beauty.
First in the dance and the revel, first in the joy of the mellay,
Who would not leave for thy sake and repent it not country and homestead?
Winning thou reignest still over Troy, over Fate, over Helen.
Always so canst thou win? Has Death no claim on thy beauty,
Fate no scourge for thy sins? How the years have passed by in a glory,
Years of this heaven of the gods, O ravisher, since from my hearthstone
Seizing thou borest me compelled to thy ships and my joy on the waters.
Troy is enringed with the spears, her children fall and her glories,
Mighty souls of heroes have gone down prone to the darkness;
Thou and I abide! the mothers wail for our pleasure.
Wilt thou then keep me for ever, O son of Priam, in Troya?
Fate was my mother, they say, and Zeus for this hour begot me.
Art thou a god too, O hero, disguised in this robe of the mortal,
Brilliant, careless of death and of sin as if sure of thy rapture?
What then if Fate today were to lay her hands on thee, Paris?
Calmly he looked on the face of which Greece was enamoured, the body
For whose desire great Troy was a sacrifice, tranquil regarded
Lovely and dire on the lips he loved that smile of a goddess,
Saw the daughter of Zeus in the woman, yet was not shaken.
Temptress of Argos, he answered, thou snare for the world to be seized in,
Thou then hopst to escape! But the gods could not take thee, O Helen,
How then thy will that to mine is a captive, or how, though with battle,
He who has lost thee, unhappy, the Spartan, bright Menelaus?
All things yield to a man and Zeus is himself his accomplice
When like a god he wills without remorse or longing.
Thou on this earth art mine since I claimed thee beheld, not speaking,
But with thy lids that fell thou veiledst thy heart of compliance.
Then in whatever beyond I shall know how to take thee, O Helen,
Even as here upon earth I knew, in heaven as in Sparta;
I on Elysian fields will enjoy thee as now in the Troad.
Silent a moment she lingered like one who is lured by a music
Rapturous, heard by himself alone and his lover in heaven,
Then in her beauty compelling she rose up divine among women.
Yes, it is good, she cried, what the gods do and actions of mortals;
Good is this play of the world; it is good, the joy and the torture.
Praised be the hour of the gods when I wedded bright Menelaus!
Praised, more praised the keels that severed the seas towards Helen
Churning the senseless waves that knew not the bliss of their burden!
Praised to the end the hour when I passed through the doors of my husband
Laughing with joy in my heart for the arms that bore and enchained me!
Never can Death undo what life has done for us, Paris.
Nor, whatsoever betide, can the hour be unlived of our rapture.
This too is good that nations should meet in the shock of the battle,
Heroes be slain and a theme be made for the songs of the poets,
Songs that shall thrill with the name of Helen, the beauty of Paris.
Well is this also that empires should fall for the eyes of a woman;
Well that for Helen Hector ended, Memnon was slaughtered,
Strong Sarpedon fell and Troilus ceased in his boyhood.
Troy for Helen burning, her glory, her empire, her riches,
This is the sign of the gods and the type of things that are mortal.
Thou who art kin to the masters of heaven, unconstrained like thy kindred
High on this ancient stage of the Troad with gods for spectators
Play till the end thy part, O thou wondrous and beautiful actor:
Fight and slay the Greeks, my countrymen; victor returning
Take for reward of the play, thy delight of Argive Helen.
Force from my bosom a hint of the joy denied to the death-claimed,
Rob in the kiss of my lips a pang from the raptures of heaven.
Clasping him wholly her arms of desire were a girdle of madness,
Cestus divine of the dread Aphrodite. He with her kisses
Flushed like the gods with unearthly wine and rejoiced in his ruin.
Thus while they conversed now in this hour that was near to their parting
Last upon earth, a fleet-footed slavegirl came to the chamber:
Paris, thy father and mother desire thee; there in the strangers
Outer hall Aeneas and Halamus wait for thy coming.
So with the Argive he wended to Priams ample chamber
Far in Laomedons house where Troy looked upwards to Ida.
Priam and Hecuba there, the ancient grey-haired rulers,
Waiting him sat in their chairs of ivory calm in their greatness;
Hid in her robes at their feet lay Cassandra crouched from her visions.
Since, O my father, said Paris, thy thoughts have been with me, thy blessing
Surely shall help me today in my strife with the strength of Achilles.
Surely the gods shall obey in the end the might of our spirits,
Pallas and Hera, flame-sandalled Artemis, Zeus and Apollo.
Ever serve the immortal brightnesses man when he stands up
Firm with his will uplifted a steadfast flame towards the heavens,
Ares works in his heart and Hephaestus burns in his labour.
Priam replied to his son: Forewilled by the gods, Alexander,
All things happen on earth and yet we must strive who are mortals,
Knowing all vain, yet we strive; for our nature seizing us always
Drives like the flock that is herded and urged towards shambles or pasture.
So have the high gods fashioned these tools of their action and pleasure;
Failure and grief are their engines no less than the might of the victor;
They in the blow descend and resist in the sobs of the smitten.
Such are their goads that I too must walk in the paths that are common,
Even I who know must send for thee, moved by Cassandra.
Speak, O my child, since Apollo has willed it, once, and be silent.
But in her raiment hidden Cassandra answered her father:
No, for my heart has changed since I cried for him, vexed by Apollo.
Why should I speak? For who will believe me in Troy? who believed me
Ever in Troy or the world? Event and disaster approve me
Only, my comrades, not men in their thoughts, not my brothers and kinsmen.
All by their hopes are gladly deceived and grow wroth with the warner,
Half-blind prophets of hope entertained by the gods in the mortal!
Wiser blind, if nothing they saw or only the darkness.
I too once hoped when Apollo pursued me with love in his temple.
Round me already there gleamed the ray of the vision prophetic,
Thrill of that rapture I felt and the joy of the god in his seeing
Nor did I know that the knowledge of mortals is bound unto blindness.
Either only they walk mid the coloured dreams of the senses
Treading the greenness of earth and deeming the touch of things real,
Or if they see, by the curse of the gods their sight into falsehood
Easily turns and leads them more stumbling astray than the sightless.
So are we either blind in a darkness or dazzled by seeing.
Thus have the gods protected their purpose and baffled the sages;
Over the face of the Truth their shield of gold is extended.
But I deemed otherwise, urged by the Dreadful One, he who sits always
Veiled in us fighting the gods whom he uses. I cried to Apollo,
Give me thy vision sheer, not such as thou givst to thy prophets,
Troubled though luminous; clear be the vision and ruthless to error,
Far-darting god who art veiled by the sun and by death thou art shielded.
Then I shall know that thou lovest. He gave, alarmed and reluctant,
Driven by Fate and his heart; but I mocked him, I broke from my promise,
Courage fatal helping my heart to its ruin with laughter.
Always now I remember his face that grew tranquil and ruthless,
Hear the voice divine and implacable: Since thou deceivest
Even the gods and thou hast not feared to lie to Apollo,
Speak shalt thou henceforth only truth, but none shall believe thee:
Scorned in thy words, rejected yet more for their bitter fulfilment,
Scourged by the gods thou must speak though thy sick heart yearns to be silent.
For in this play thou hast dared to play with the masters of heaven,
Girl, it is thou who hast lost; thy voice is mine and thy bosom.
Since then all I foreknow; therefore anguish is mine for my portion:
Since then all whom I love must perish slain by my loving.
Even of that I denied him, violent force shall bereave me
Grasped mid the flames of my city and shouts of her merciless victors.
But to Cassandra answered gently the voice of her brother:
Sister of mine, afflicted and seized by the dreadful Apollo,
All whose eyes can pierce that curtain, gaze into dimness;
This they have glimpsed and that they imagine deceived by their natures
Seeing the forms in their hearts of dreadful things and of joyous;
As in the darkness our eyes are deceived by shadows uncertain,
Such is their sight who rend the veil that the dire gods have woven.
Busy our hearts are weaving thoughts and images always:
After their kind they see what here we call truth. So thy nature
Tender and loving, plagued by this war and its fears for thy loved ones,
Sees calamity everywhere; when the event like the vision
Seems, as in every war the beloved must fall and the cherished,
Then the heart cries, It has happened as all shall happen I mourn for.
All that was bright it misses and only seizes on sorrow.
Dear, on the brightness look and if thou must prophesy, tell us
Rather of great Pelides slain by my spear in the onset.
But with a voice of grief the sister answered her brother:
Yes, he shall fall and his slayer too perish and Troy with his slayer.
But in his spirit rejoicing Paris answered Cassandra:
Let but this word come true; for the rest, the gods shall avert it.
Look once more, O Cassandra, and comfort the heart of thy mother,
See, O seer, my safe return with the spoils of Achilles.
And with a voice of grief the sister answered her brother:
Thou shalt return for thy hour while Troy yet stands in the sunshine.
But in his spirit exultant Paris seizing the omen:
Hearst thou, my father, my mother? She who still prophesied evil
Now perceives of our night this dawning. Yet is it grievous,
Since through a heart that we love must be pierced the heart of Achilles.
Fate, with this evil satisfied, turn in the end from Troya.
Bless me, my father, and thou, O Hecuba, mother long-patient,
Still forgive that thy children have fallen for Helen and Paris.
Tenderly yearning his mother drew him towards her and murmured:
All for thy hyacinth curls was forgiven even from childhood
And for thy sunlit looks, O wonder of charm, O Paris.
Paris, my son, though Troy must fall, thy mother forgives thee,
Blessing the gods who have lent thee to me for a while in their sunshine.
Theirs are fate and result, but ours is the joy of our children;
Even the griefs are dear that come from their hands while they love us.
Fight and slay Achilles, the murderer dire of thy brothers;
Venging Hector return, my son, to the clasp of thy mother.
But in his calm august to Paris Priam the monarch:
Victor so mightst thou come, so gladden the heart of thy mother.
Then to the aged father of Paris Helen the Argive
Bright and immortal and sad like a star that grows near to the dawning
And on its pale companions looks who now fade from its vision:
Me too pardon and love, my parents, even Helen,
Cause of all bane and all death; but I came from the gods for this ruin
Born as a torch for the burning of empires, cursed with this beauty.
Nor have I known a fathers embrace, a mothers caresses,
But to the distant gods I was born and nursed as an alien
Here by earth from fear, not affection, compelled by the thunders.
Two are her monstrous births, from the Furies and from the immortals;
Either touching mortality suffers and bears not the contact.
I have been both, a monster of doom and a portent of beauty.
Slowly Priam the monarch answered to Argive Helen:
That which thou art the gods have made thee; thou couldst not be other:
That which thou didst, the gods have done; thou couldst not prevent them.
Who here shall blame or whom shall he pardon? Should not my people
Rail at me murmuring, Priam has lost what his fathers had gathered;
Cursed is this king by heaven and cursed who are born as his subjects?
Masked the high gods act; the doer is hid by his working.
Each of us bears his punishment, fruit of a seed thats forgotten;
Each of us curses his neighbour protecting his heart with illusions:
Therefore like children we blame each other and hate and are angry.
Take, my child, the joy of the sunshine won by thy beauty.
I who lodge on this earth as an alien bound by the body,
Wearing my sorrow even as I wear the imperial purple,
Praise yet the gods for my days that have seen thee at last in my ending.
Fitly Troy may cease having gazed on thy beauty, O Helen.
He became silent, he ceased from words. But Paris and Helen
Lightly went and gladly; pursuing their footsteps the mother,
Mother once of Troilus, mother once of Hector,
Stood at the door with her death in her eyes, nor returned from her yearning,
But as one after a vanishing sunbeam gazes in prison,
Gazed down the corridors after him, long who had passed from her vision.
Then in the silent chamber Cassandra seized by Apollo
Staggered erect and tossing her snow-white arms of affliction
Cried to the heavens in her pain; for the fierce god tortured her bosom:
Woe is me, woe for the guile and the bitter gift of Apollo!
Woe, thrice woe, for my birth in Troy and the lineage of Teucer!
So do you deal, O gods, with those who have served you and laboured,
Those who have borne for your sake the evil burden of greatness.
Blessed is he who holds mattock in hand or who bends oer the furrow
Taking no thought for the good of mankind, with no yearnings for knowledge.
Woe unto me for my wisdom which none shall value nor hearken!
Woe unto thee, O King, for thy strength which shall not deliver!
Better the eye that is sealed, more blest is the spirit thats feeble.
Vainly your hopes with iron Necessity struggle, O mortals.
Virtue shall lie in her pangs, for the gods have need of her torture;
Sin shall be scourged, though her deeds were compelled by the gods in their anger.
None shall avail in the end, the coward shall die and the hero.
Troy shall fall in her sin and her virtues shall not protect her;
Argos shall grow by her crimes till the gods shall destroy her for ever.
Now have I fruit of thy love, O Loxias, dreadful Apollo.
Woe is me, woe for the flame that approaches the house of my fathers!
Woe is me, woe for the hand of Ajax laid on my tresses!
Woe, thrice woe to him who shall ravish and him who shall cherish!
Woe for the ships that shall bound too swift oer the azure Aegean!
Woe for thy splendid shambles of hell, O Argive Mycenae!
Woe for the evil spouse and the house accursd of Atreus!
So with her voice of the swan she clanged out doom on the peoples,
Over the palace of Priam and over the armd nation
Marching resolved to the war in the pride of its centuries conquered,
Centuries slain by a single day of the anger of heaven.
Dim to the thoughts like a vision of Hades the luminous chamber
Grew; in his ivory chair King Priam sat like a shadow
Throned mid the ghosts of departed kings and forgotten empires.
But in his valiance careless and bli the the Priamid hastened
Seeking the pillared megaron wide where Deiphobus armoured
Waited his coming forth with the warlike chiefs of the Trojans.
Now as he passed by the halls of the women, the chambers that harboured
Daughters and wives of King Priam and wives of his sons and their playmates,
Niches of joy that were peopled with murmurs and sweet-tongued laughters,
Troubled like trees with their birds in a morning of sun and of shadow
Where in some garden of kings one walks with his heart in the sunshine,
Out from her door where she stood for him waiting Polyxena started,
Seized his hand and looked in his face and spoke to her brother.
Then not even the brilliant strength of Paris availed him;
Joyless he turned his face from her eyes of beauty and sorrow.
So it is come, the hour that I feared, and thou goest, O Paris,
Armed with the strength of Fate to strike at my heart in the battle;
For he is doomed and thou and I, a victim to Hades.
This thou preferrest and neither thy father could move nor thy mother
Burning with Troy in their palace, nor could thy country persuade thee,
Nor dost thou care for thy sisters happiness pierced by thy arrows.
Will she remember it all, my sister Helen, in Argos
Passing tranquil days with her husband, bright Menelaus,
Holding her child on her knees? But we shall lie joyless in Hades.
Paris replied: O sister Polyxena, blame me not wholly.
We by the gods are ensnared; for the pitiless white Aphrodite
Doing her will with us both compels this. Helpless our hearts are
And when she drives perforce must love, for death or for gladness:
Weighed in unequal scales she deals them to one or another.
Happy who holding his love can go down into bottomless Hades.
But to her brother replied in her anguish the daughter of Priam:
Evilly deal with my days the immortals happy in heaven;
Yes, I accuse the gods and I curse them who heed not our sorrow.
This they have done with me, forcing my heart to the love of a foeman,
One whose terrible hands have been stained with the blood of my brothers.
This now they do, they have taken the two whom I love beyond heaven,
Brother and husband, and drive to the fight to be slain by each other.
Nay, go thou forth; for thou canst not help it, nor I, nor can Helen.
Since I must die as a pageant to satisfy Zeus and his daughter,
Since now my heart must be borne as a victim bleeding to please them,
So let it be, let me deck myself and be bright for the altar.
Into her chamber she turned with her great eyes blind, unregarding;
He for a moment stood, then passed to the megaron slowly;
Dim was the light in his eyes and clouded his glorious beauty.
Meanwhile armed in the palace of Priam Penthesilea.
Near her her captains silent and mighty stood, from the Orient
Distant clouds of war, Surabdas and iron Surenas,
Pharatus planned like the hills, Somaranes, Valarus, Tauron,
High-crested Sumalus, Arithon, Sambus and Artavoruxes.
There too the princes of Phrygian Troya gathered for counsel
And with them Eurus came, Polydamas son, who most dearly
Loved was of all the Trojan boys by the glorious virgin.
She from her arming stayed to caress his curls and to chide him:
Eurus, forgotten of grace, dost thou gad like a stray in the city
Eager to mix with the armoured men and the chariots gliding?
High on the roofs wouldst thou watch the swaying speck that is battle?
Better to aim with the dart or seek with thy kind the palaestra;
So wilt thou sooner be part of this greatness rather than straining
Yearn from afar to the distance that veils the deeds of the mighty.
But with an anxious lure in his smile on her Eurus answered:
Not that remoteness to see have I come to the palace of Priam
Leaving the house of my fathers, but for the spear and the breastpiece.
Hast thou not promised me long I shall fight in thy car with Achilles?
Doubtful he eyed her, a lions cub at play in his beauty,
And mid the heroes who heard him laughter arose for a moment,
Yet with a sympathy stirred; they remembered the days of their childhood,
Thought of Troy still mighty, life in its rose-touched dawning
When they had longed for the clash of the fight and the burden of armour.
Glad, with the pride of the lioness watching her cub in the desert,
Couchant she lies with her paws before her and joys in his gambols,
Over the prey as he frisks and is careless, answered the virgin:
Younger than thou in my nation have mounted the steed and the war-car.
Eurus, arm; from under my shield thou shalt gaze at the Phthian,
Reaching my shafts for the cast from the rim of my car in the battle
Handle perhaps the spear that shall smite down the Phthian Achilles.
What sayst thou, Halamus? Were not such prowess a perfect beginning
Worthy Polydamas son and the warlike house of Antenor?
Halamus started and smiting his hand on the grief of his bosom,
Sombre replied and threatened with Fate the high-hearted virgin.
Virgin armipotent, wherefore mockst thou thy friend, though unwitting?
Nay, for the world will know at the end and my death cannot hide it,
Slain by a fathers curse we fight who are kin to Antenor.
Take not the boy in thy car, lest the Furies, Penthesilea,
Aim through the shield and the shielder to wreak the curse of the grandsire.
They will not turn nor repent for thy strength nor his delicate beauty.
Swiftly to Halamus answered the high-crested might of the virgin:
Curses leave lightly the lips when the soul of a man is in anger
Even as blessings easily crowd round the head that is cherished.
Yet have I never seen that a curse has sharpened a spear-point;
Never Death drew back from the doomed by the power of a blessing.
Valour and skill and chance are Fate and the gods and the Furies.
Give me the boy; a hero shall come back formed from the onset.
Do as thou wilt, replied Halamus; Fate shall guard or shall end him.
Then to the boy delighted and smiling-eyed and exultant
Cried with her voice like the call of heavens bugles waking the heroes,
Blown by the lips of gold-haired Valkyries, Penthesilea.
Go, find the spear, gird the sword, don the cuirass, child of the mighty.
Armed when thou standst on the plain of the Xanthus, field of thy fathers,
See that thou fight on this day like the comrade of Penthesilea.
Bud of a hero, gaze unalarmed in the eyes of Achilles.
Light as a hound released he ran to the hall of the armour
Where were the shields of the mighty, the arms of the mansion of Teucer;
There from the house-thralls he wrung the greaves and the cuirass and helmet
Troilus wore, the wonderful boy who, ere ripened his prowess,
Conquered the Greeks and drove to the ships and fought with Achilles.
These on his boyish limbs he donned and ran back exulting
Bearing spears and a sword and rejoiced in the clank on his armour.
Meanwhile Deiphobus, head of the mellay, moved by Aeneas
Opened the doors of their warlike debate to the strength of the virgin:
Well do I hope that our courage outwearying every opponent
Triumph shall lift to her ancient seat on the Pergaman turrets;
Clouds from Zeus come and pass; his sunshine eternal survives them.
Yet we are few in the fight and armoured nations besiege us.
Surging on Troy today a numberless foe well-captained
Hardly pushed back in shock after shock with the Myrmidon numbers
Swelled returns; they fight with a hope that broken refashion
Helpful skies and a man now leads them who conquers and slaughters,
One of the sons of the gods and armed by the gods for the struggle.
We unhelped save by Ares stern and the mystic Apollo
And but as mortals striving with stubborn mortal courage,
Hated and scorned and alone in the world, by the nations rejected,
Fight with the gods and mankind and Achilles and numbers against us
Keeping our country from death in this bitter hour of her fortunes.
Therefore have prudence and hardihood severed contending our counsels
Whether far out to fight on the seaward plain with the Argives
Or behind Xanthus the river impetuous friendly to Troya.
This my brother approves and the son of Antenor advises,
Prudent masters of war who prepare by defence their aggression.
But for myself from rashness I seek a more far-seeing wisdom,
Not behind vain defences choosing a tardy destruction,
Rather as Zeus with his spear of the lightning and chariot of tempest
Scatters and chases the heavy mass of the clouds through the heavens,
So would I hunt the Greeks through the plains to their lair by the Ocean,
Straight at the throat of my foeman so would I leap in the battle.
Swiftly to smite at the foe is prudence for armies outnumbered.
Then to the Dardanid answered the high-crested Penthesilea:
There where I find my foe I will fight him, whether by Xanthus
Or at the fosse of the ships where they crouch behind bulwarks for shelter,
Or if they dare by Scamander the higher marching on Troya.
Sternly approved her the Trojan, So should they fight who would triumph
Meeting the foe ere he move in his will to the clash of encounter.
But with his careless laughter the brilliant Priamid Paris:
Joy of the battle, joy of the tempest, joy of the gamble
Mated are in thy blood, O virgin, daughter of Ares.
Thou like the deathless wouldst have us combat, us who are human?
Come, let the gods do their will with us, Ares let lead and his daughter!
Always the blood is wiser and knows what is hid from the thinker.
Life and treasure and fame to cast on the wings of a moment,
Fiercer joy than this the gods have not given to mortals.
Highly to Paris the virgin armipotent Penthesilea,
Paris and Halamus, shafts of the war-god, fear not for Troya.
Not as a vaunt do I speak it, you gods who stern-thoughted watch us,
But in my vision of strength and the soul that is seated within me,
Not while I live and war shall the host of the Myrmidon fighters
Forcing the currents lave, as once they were wont, in Scamander
Vaunting their victor car-wheels red with the blood of the vanquished.
Then when I lie by some war-god slain on the fields of the Troad,
Fight again if you will behind high-banked fast-flowing Xanthus.
Halamus answered her, Never so by my will would I battle
Flinging Troy as a stake on the doubtful diceboard of Ares.
But you have willed it and so let it be; yet hearken my counsel.
Massed in the fight let us aim the storm of our spears at one greatness,
Mighty Pelides head who gives victory still to the Argives.
Easy the Greeks to destroy lay Achilles once slain on the Troad,
But if the Peleid lives the fire shall yet finish with Troya.
Join then Orestes speed to the stubborn might of Aeneas,
Paris fatal shafts and the missiles of Penthesilea.
Others meanwhile, a puissant screen of our bravest and strongest,
Fighting shall hold back Pylos and Argolis, Crete and the Locrian.
Thou, Deiphobus, front the bronze-clad stern Diomedes,
I with Polydamas spear will dare to restrain and discourage
Ajax feet though they yearn for pursuit and are hungry for swiftness.
Knot of retreat behind let some strong experienced captain
Stand with our younger levies guarding the fords of the Xanthus,
Fortify the wavering line and dawn as fresh strength on the wearied.
Then if the fierce gods prevail we shall perish not driven like cattle
Over the plains, but draw back sternly and slowly to Troya.
Answered the Priamid, Wise is thy counsel, branch of Antenor.
Chaff are the southern Achaians, only the hardihood Hellene,
Only the savage speed of the Locrian rescues their legions.
Marshal we so this field. Stand, Halamus, covering Xanthus,
Helping our need when the foe press hard on the Ilian fighters.
Paris, my brother, thou with our masses aid the Eoan.
I with Aeneas single spear am enough for the Argive.
Gladlier Halamus cried would I fight in the front with the Locrian!
This too let be as you will; for one is the glory and service
Fighting in front or guarding behind the fate of our country.
So in their thoughts they ordered battle. Meanwhile Eurus
Gleaming returned and the room grew glad with the light of his armour.
Glad were its conscious walls of that vision of boyhood and valour;
Gods of the household sighed and smiled at his courage and beauty,
They who had seen so many pass over their floors and return not
Hasting to battle, the fair and the mighty, the curled and the grizzled,
All of them treading one path like the conscious masks of one pageant
Winding past through the glare of a light to the shadows beyond them.
But on her captains proudly smiling Penthesilea
Seized him and cried aloud, her wild and warlike nature
Moved by the mothers heart that the woman loses not ever.
Who then shall fear for the fate of Troy when such are her children?
Verily, Eurus, yearning has seized me to meet thee in battle
Rather than Locrian Ajax, rather than Phthian Achilles.
There acquiring a deathless fame I would make thee my captive,
Greedy and glad who feel as a lioness eyeing her booty.
Nay, I can never leave thee behind, my delicate Trojan,
But, when this war ends, will bear thee away to the hills of my country
And, as a robber might, with my captive glad and unwilling
Bring thee a perfect gift to my sisters Ditis and Anna.
Eurus, there in my land thou shalt look on such hills as thy vision
Gazed not on yet, with their craggy tops besieging Cronion,
Sheeted in virgin white and chilling his feet with their vastness.
Thou shalt rejoice in our wooded peaks and our fruit-bearing valleys,
Lakes of Elysium dreaming and wide and rivers of wonder.
All day long thou shalt glide between mystic woodlands in silence
Broken only by call of the birds and the plashing of waters.
There shalt thou see, O Eurus, the childhood of Penthesilea.
Thou shalt repose in my fathers house and walk in the gardens
Green where I played at the ball with my sisters, Ditis and Anna.
Musing she ceased, but if any god had touched her with prescience
Bidding her think for the last time now of the haunts of her childhood,
Gaze in her soul with a parting love at the thought of her sisters
And of the lovely and distant land where she played through her summers,
Brief was the touch; for she changed at once and only of triumph
Dreamed and only yearned in her heart for the shock of Achilles.
So they passed from the halls of Priam fated and lofty,
Halls where the air seemed sobbing yet with the cry of Cassandra;
Clad in their brilliant armour, bright in their beauty and courage,
Sons of the passing demigods, they to their latest battle
Down the ancestral hill of the Pergamans moved to the gateway.
Loud with an endless march, with a tireless gliding to meet them,
All Troy streamed from her streets and her palaces armed for the combat.
Then to the voice of Deiphobus clanging high oer the rumour
Wide the portals swung that shall close on a blood-red evening,
Slow, foreboding, reluctant, and through the yawn of the gateway
Drove with a cry her steeds the virgin Penthesilea
Calling aloud, O steeds of my east, we drive to Achilles.
Bli the in the car behind her Eurus scouted around him
Scared with his eyes lest Antenor his grandsire should rise in the gateway,
Hardly believing his fate that led him safe through the portals.
After her trampled and crashed the ranks of her orient fighters.
Paris next with his hosts came brilliant, gold on his armour,
Gold on his helm; a mighty bow hung slack on his shoulder,
Propped oer his arm a spear, as he drove his car through the gateway.
Next Deiphobus drove and the hero strong Aeneas,
Leading their numbers on. Behind them Dus and Polites,
Helenus, Priams son, Thrasymachus, grizzled Aretes,
Came like the tempest his father, Adamas, son of the Northwind
Orus old in the fight and Eumachus, kin to Aeneas,
Who was Cresas brother and richest of men in the Troad
After Antenor only and Priam, Ilions monarch.
Halamus drove and Arintheus led on his Lycian levies.
Who were the last to speed out of Troya of all those legions
Doomed to the sword? for never again from the ancient city
Foot would march or chariots crash in their pride to the Xanthus.
Aetor the old and Tryas the conqueror known by the Oxus.
They in the portals met and their ancient eyes on each other
Looked amazed, admiring on age the harness of battle.
They in the turreted head of the gateway halted and conversed.
Twenty years have passed, O Tryas, chief of the Trojans,
Since in the battle thy car was seen and the arm of thy prowess
Age has wronged. Why now to the crowded ways of the battle
Move once more thy body infirm and thy eyes that are faded?
And to Antenors brother the Teucrian, Thou too, O Aetor,
Old and weary hast sat in thy halls and desisted from battle.
Now in Troys portals I meet thee driving forth to the mellay.
Aetor answered, Which then is better, to wretchedly perish
Crushed by the stones of my falling house or slain like a victim
Dragged through the blood of my kin on the sacred hearth of my fathers,
Or in the battle to cease mid the war-cry and hymn of the chariots
Knowing that Troy yet stands in her pride though doomed in her morrows?
So have the young men willed and the old like thee who age not,
Old are thy limbs, but thy heart is still young and hot for the war-din.
Tryas replied, To perish is better for man or for nation
Nobly in battle, nor end disgraced by disease or subjection.
So have I come here to offer this shoulder Laomedon leaned on,
Arms that have fought by the Oxus and conquered the Orients heroes
Famous in Priams wars, and a heart that is faithful to Troya.
These I will offer to death on his splendid altar of battle,
Tri bute from Ilion. If she must fall, I shall see not her ending.
Aetor replied to Tryas, Then let us perish together,
Joined by the love of our race who in life were divided in counsel.
All things embrace in death and the strife and the hatred are ended.
Silent together they drove for the last time through Ilions portals
Out with the rest to the fight towards the sea and the spears of the Argives.
Only once, as they drove, they gazed back silent on Troya
Lifting her marble pride in the golden joy of the morning.
So through the ripening morn the army, crossing Scamander,
Filling the heavens with the dust and the war-cry, marched on the Argives.
Far in front Troys plain spread wide to the echoing Ocean.
***
~ Sri Aurobindo, 4 - The Book of Partings
,
694:The Libelle Of Englyshe Polycye
Here beginneth the Prologe of the processe of the Libelle of Englyshe polycye,
exhortynge alle Englande to kepe the see enviroun and namelye the narowe see,
shewynge whate profete commeth thereof and also whate worshype and
salvacione to Englande and to alle Englyshe menne.
The trewe processe of Englysh polycye
Of utterwarde to kepe thys regne in rest
Of oure England, that no man may denye
Ner say of soth but it is one the best,
Is thys, as who seith, south, north, est and west
Cheryshe marchandyse, kepe thamyralte,
That we bee maysteres of the narowe see.
For Sigesmonde the grete Emperoure,
Whyche yet regneth, whan he was in this londe
Wyth kynge Herry the vte, prince of honoure,
Here moche glorye, as hym thought, he founde,
A myghty londe, whyche hadde take on honde
To werre in Fraunce and make mortalite,
And ever well kept rounde aboute the see.
And to the kynge thus he seyde, 'My brothere',
Whan he perceyved too townes, Calys and Dovere,
'Of alle youre townes to chese of one and other
To kepe the see and sone for to come overe,
To werre oughtwardes and youre regne to recovere,
Kepe these too townes sure to youre mageste
As youre tweyne eyne to kepe the narowe see'.
For if this see be kepte in tyme of werre,
Who cane here passe withought daunger and woo?
Who may eschape, who may myschef dyfferre?
What marchaundy may forby be agoo?
For nedes hem muste take truse every foo,
Flaundres and Spayne and othere, trust to me,
Or ellis hyndered alle for thys narowe see.
949
Therfore I caste me by a lytell wrytinge
To shewe att eye thys conclusione,
For concyens and for myne acquytynge
Ayenst God, and ageyne abusyon
And cowardyse and to oure enmyes confusione;
For iiij. thynges oure noble sheueth to me,
Kyng, shype and swerde and pouer of the see.
Where bene oure shippes, where bene oure swerdes become?
Owre enmyes bid for the shippe sette a shepe.
Allas, oure reule halteth, hit is benome.
Who dare weel say that lordeshype shulde take kepe,
(I wolle asaye, thoughe myne herte gynne to wepe,
To do thys werke) yf we wole ever the,
For verry shame to kepe aboute the see?
Shall any prynce, what so be hys name,
Wheche hathe nobles moche lyche to oures,
Be lorde of see and Flemmynges to oure blame
Stoppe us, take us and so make fade the floures
Of Englysshe state and disteyne oure honnoures?
For cowardyse, allas, hit shulde so be;
Therfore I gynne to wryte now of the see.
Of the commodytees of Spayne and of Flaundres. The fyrste chapitle.
Knowe welle all men that profites in certayne
Commodytes called commynge oute of Spayne
And marchandy, who so wyll wete what that is,
Bene fygues, raysyns, wyne, bastarde and dates,
And lycorys, Syvyle oyle and also grayne,
Whyte Castell sope and wax is not in vayne,
Iren, wolle, wadmole, gotefel, kydefel also,
(For poyntmakers full nedefull be the ij.)
Saffron, quiksilver; wheche Spaynes marchandy
Is into Flaundres shypped full craftylye
Unto Bruges as to here staple fayre.
The havene of Sluse they have for here repayre,
950
Wheche is cleped the Swyne, thro shyppes gydynge,
Where many wessell and fayre arne abydynge.
But these merchandes wyth there shyppes greet,
And suche chaffare as they bye and gette
By the weyes, most nede take one honde
By the costes to passe of oure Englonde
Betwyxt Dover and Calys, thys is no doute.
Who can weell ellis suche matere bringe aboute?
And whenne these seyde marchauntz discharged be
Of marchaundy in Flaundres neere the see,
Than they be charged agayn wyth marchaundy
That to Flaundres longeth full rychelye,
Fyne clothe of Ipre, that named is better than oures,
Cloothe of Curtryke, fyne cloothe of all colours,
Moche fustyane and also lynen cloothe.
But ye Flemmyngis, yf ye be not wrothe,
The grete substaunce of youre cloothe at the fulle
Ye wot ye make hit of oure Englissh wolle.
Thanne may hit not synke in mannes brayne
But that hit most, this marchaundy of Spayne,
Bothe oute and inne by oure coostes passe?
He that seyth nay in wytte is lyche an asse.
Thus if thys see werre kepte, I dare well sayne,
Wee shulde have pease with tho growndes tweyne;
For Spayne and Flaundres is as yche othere brothere,
And nethere may well lyve wythowghten othere.
They may not lyven to mayntene there degrees
Wythoughten oure Englysshe commodytees,
Wolle and tynne, for the wolle of Englonde
Susteyneth the comons Flemmynges I understonde.
Thane, yf Englonde wolde hys wolle restreyne
Frome Flaundres, thys foloweth in certayne,
Flaundres of nede muste wyth us have pease
Or ellis he is distroyde wythowghten lees.
Also, yef Flaundres thus distroyed bee,
Some marchaundy of Spayne wolle nevere ithe.
For distroyed hit is, and as in cheffe
The wolle of Spayne hit cometh not to preffe
But if it be tosed and menged well
Amonges Englysshe wolle the gretter delle;
For Spayneshe wolle in Flaundres draped is
And evere hath be that mene have mynde of this.
951
And yet woll is one the cheffe marchaundy
That longeth to Spayne, who so woll aspye;
Hit is of lytell valeue, trust unto me,
Wyth Englysshe woll but if it menged be.
Thus, if the see be kepte, then herkene hedere,
Yf these ij. londes comene not togedere,
So that the flete of Flaundres passe nought,
That in the narowe see it be not brought
Into the Rochell to feche the fumose wyne,
Nere into Britounse bay for salt so fyne,
What is than Spayne, what is Flaundres also?
As who seyth, nought; there thryfte is alle ago.
For the lytell londe of Flaundres is
But a staple to other londes iwys,
And all that groweth in Flaundres, greyn and sede,
May not a moneth fynde hem mete of brede.
What hath thenne Flaundres, be Flemmynges leffe or lothe,
But a lytell madere and Flemmyshe cloothe?
By draperinge of oure wolle in substaunce
Lyvene here comons, this is here governaunce,
Wythoughten whyche they may not leve at ease;
Thus moste hem sterve or wyth us most have peasse.
Of the commoditees of Portingalle. The ij. capitle.
The marchaundy also of Portyngale
To dyverse londes torneth into sale.
Portyngalers wyth us have trought on hande,
Whose marchaundy cometh muche into Englande.
They bene oure frendes wyth there commoditez,
And wee Englysshe passen into there countrees.
Here londe hathe oyle, wyne, osey, wex and greyne,
Fygues, reysyns, hony and cordeweyne,
Dates and salt hydes and suche marchaundy.
And if they wolde to Flaundres passe forth bye,
They schulde not be suffrede ones ner twyes
For supportynge of oure cruell enmyes,
That is to saye Flemmynges wyth here gyle,
For chaungeable they are in lytel whyle.
Than I conclude by resons many moo,
Yf wee sufferede nethere frende nere foo,
What for enmyes and so supportynge,
952
To passe forby us in tyme of werrynge,
(Sethe oure frendys woll not bene in causse
Of oure hyndrenge, yf reason lede thys clausse)
Than nede frome Flaundres pease of us be sought,
And othere londes shulde seche pease, doute nought;
For Flaundres is staple, as men tell me,
To alle nacyons of Crystiante.
The commodytes of Pety Brytayne, wyth here revers on the see. The iij. capitle.
Forthermore to wryten I hame fayne
Somwhate spekynge of the Lytell Bretayne.
Commodite therof there is and was
Salt and wynes, crestclothe and canvasse;
And the londe of Flaunderes sekerly
Is the staple of there marchaundy,
Wheche marchaundy may not passe awey
But by the coste of Englonde, this is no nay.
And of thys Bretayn, who so trewth levys,
Are the gretteste rovers and the gretteste thevys
That have bene in the see many a yere;
And that oure marchauntes have bowght alle to dere.
For they have take notable gode of oures
On thys seyde see, these false coloured pelours,
Called of Seynt Malouse and elles where,
Wheche to there duke none obeysaunce woll bere.
Wyth suche colours we have bene hindred sore,
And fayned pease is called no werre herefore.
Thus they have bene in dyverse costes manye
Of oure England, mo than reherse can I,
In Northfolke coostes and othere places aboute,
And robbed and brente and slayne by many a routte;
And they have also raunsouned toune by toune,
That into the regnes of bost have ronne here soune,
Whyche hathe bene ruthe unto thys realme and shame.
They that the see shulde kepe are moche to blame;
For Brytayne is of easy reputasyone,
And Seynt Malouse turneth hem to reprobacione.
A storie of kynge Edwarde the iiide hys ordynaunce for Bretayne.
Here brynge I in a storye to me lente,
953
That a goode squyere in tyme of parlemente
Toke unto me well wrytene in a scrowe,
That I have comonde bothe wyth hygh and lowe;
Of whyche all mene accordene into one
That hit was done not monye yeris agone,
But whene that noble kyng Edwarde the thride
Regned in grace ryght thus hit betyde.
For he hadde a manere gelozye
To hys marchauntes and lowede hem hartelye.
He felt the weyes to reule well the see,
Whereby marchauntes myght have prosperite.
Therfore Harflewe and Houndflewe dyd he makene,
And grete werres that tyme were undertakene
Betwyx the kynge and the duke of Bretayne.
At laste to falle to pease bothe were they feyne,
Upon the whyche, made by convencione,
Oure marchaundys they made hem redy boune
Towarde Brytayne to lede here marchaundye,
Wenynge hem frendes, and wente forthe boldelye.
But sone anone oure marchaundes were itake,
And wee spede nevere the better for treuse sake;
They loste here goode, here navy and spendynge.
But when there compleynte come unto the kynge,
Then wex he wrothe and to the duke he sente
And compleyned that such harme was hente
By convencione and pease made so refused.
Whiche duke sent ageyne and hym excused,
Rehersynge that the Mount of Seynte Michell
And Seynt Malouse wolde nevere a dele
Be subject unto his governaunce
Ner be undere hys obë¹³aunce,
And so they did withowten hym that dede.
But whan the kynge anone had takene hede,
He in his herte set a jugemente,
Wythoute callynge of ony parlemente
Or grete tary to take longe avyse;
To fortefye anone he dyd devyse
Of Englysshe townes iij., that is to seye
Derthmouth, Plymmouth, the thyrde it is Foweye,
And gaffe hem helpe and notable puissaunce,
Wyth insistence set them in governaunce
Upon the Pety Bretayn for to werre.
954
Than gode seemenne wolde no more deferre,
But bete theme home and made they myght not route,
Tooke prysoners and lernyd hem for to loutte.
And efte the duke in semblable wyse
Wrote to the kynge as he fyrste dyd devyse,
Hym excusynge; bot oure meny wode
Wyth grete poure passed overe the floode
And werred forth into the dukes londe
And had neygh destrued free and bonde.
But whan the duke knewe that tho townes thre
Shulde have loste all hys natale cuntree,
He undertoke by sewrte trewe not false
For Mount Seynt Mychelle and Seinte Malouse als
And othere partees of the Lytell Bretaynne,
Whych to obeye, as seyde was, were nott fayne.
The duke hymselfe for all dyd undertake,
Wyth all hys herte a full pease dyd he make,
So that in all the lyffe tyme of the kynge
Marchaundes hadde pease wythowtene werrynge.
He made a statute for Lumbardes in thys londe,
That they shulde in no wysse take on honde
Here to enhabite, to charge and to dyscharge,
But xl. dayes, no more tyme had they large.
Thys goode kynge be wytt of suche appreffe
Kepte hys marchauntes and the see fro myscheffe.
Of the commodites of Scotelonde and drapynge of here woll in Flaundres. The iiij.
chapitle.
Moreover of Scotlonde the commoditees
Ar felles, hydes and of wolle the fleesse;
And alle these muste passe bye us aweye
Into Flaundres by Englonde, sothe to saye.
And all here woll was draped for to sell
In the townes of Poperynge and of Bell,
Whyche my lorde of Glowcestre wyth ire
For here falshede dyd sett upon a fyre.
And yett they of Bell and Poperynge
Cowde never draper her woll for any thynge
But if they hadde Englysshe woll wythall,
955
Oure godely woll that is so generall,
Nedeful to hem in Spayne and Scotlande als
And othere costis; this sentence is not fals.
Ye worthi marchauntes, I do it upon yow;
I have this lerned, ye wott well where and howe.
Ye wotte the staple of that marchaundye
Of this Scotlonde is Flaundres sekerlye.
And the Scottes bene chargede, knowene at the eye,
Out of Flaundres wyth lytyll mercerye
And grete plentee of haburdasshers ware;
And halfe here shippes wyth carte whelys bare
And wyth barowes ar laden as in substaunce.
Thus moste rude ware be in here chevesaunce;
So they may not forbere thys Flemyssh londe.
Therefor if we wolde manly take on honde
To kepe thys see fro Flaundres and fro Spayne
And fro Scotelonde lych as fro Pety Bretayne,
Wee schulde ryght sone have pease for all here bostes,
For they muste nede passe by oure Englysshe costes.
Of the commoditees of Pruse and Hyghe Duchemenne and Esterlynges. The v.
chapitle.
Now goo wee forthe to the commoditees
That cometh fro Pruse in too manere degrees;
For too manere peple have suche use,
This is to sayen Highe Duchmene of Pruse
And Esterlynges, whiche myghte not be forborne
Oute of Flaundres but it were verrely lorne.
For they bringe in the substaunce of the beere
That they drynken fele to goode chepe not dere.
Ye have herde that twoo Flemmynges togedere
Wol undertake, or they goo ony whethere
Or they rise onys, to drinke a barell fulle
Of gode berkyne; so sore they hale and pulle,
Undre the borde they pissen as they sitte.
This cometh of covenaunt of a worthy witte.
Wythoute Calise in ther buttere they cakked,
Whan they flede home and when they leysere lakked
To holde here sege; they wente lyke as a doo,
Wel was that Flemmynge that myght trusse and goo.
For fere they turned bake and hyede faste,
956
Milorde of Gloucestre made hem so agaste
Wyth his commynge and sought hem in here londe
And brente and slowe as he hadde take on honde,
So that oure enmyse durste not byde nor stere;
They flede to mewe, they durste no more appere.
[Thene his meyné ³eidene that he was dede.
Tille we were goo, ther was no bettir reede;
For cowardy knyghthode was aslepe,
As dede there duke in mewe they dide hym kepe,]
Rebukede sore for evere so shamefully
Unto here uttere everelastinge vylany.
After bere and bacone odre gode commodites ensuene.
Now bere and bacone bene fro Pruse ibroughte
Into Flaundres, as loved and fere isoughte,
Osmonde, coppre, bowstaffes, stile and wex,
Peltreware and grey, pych, terre, borde and flex,
And Coleyne threde, fustiane and canvase,
Carde, bokeram; of olde tyme thus it wase.
But the Flemmynges amonge these thinges dere
In comen lowen beste bacon and bere.
[Thus are they hoggishe and drynkyn wele ataunte.
Farewel, Flemmynges, hay haro, hay avaunt.]
Also Pruse mene maken here aventure
Of plate of sylvere, of wegges gode and sure
In grete plente, whiche they bringe and bye
Oute of the londes of B顬me and Hungrye;
Whiche is encrese ful grete unto thys londe.
And thei bene laden agayn, I understonde,
Wyth wollen clothe all manere of coloures
By dyers crafted ful dyverse that bene ours.
And they aventure ful gretly unto the baye
For salte, that is nedefull wythoute naye.
Thus, if they wolde not oure frendys bee,
Wee myght lyghtlye stope hem in the see.
They shulde not passe oure stremes wythoutene leve;
It wolde not be but if we shulde hem greve.
Of the commoditees of the Januays and here grette karekkys. The vi. chapitle.
The Janueys comyne in sondre wyses
957
Into this londe wyth dyverse marchaundyses
In grete karrekkis arrayde wythouten lake
Wyth clothes of golde; silke and pepir blake
They bringe wyth hem and of woad grete plente,
Woll-oyle, wood-aschen by vessell in the see,
Coton, roche-alum and gode golde of Jene.
And they be charged wyth woll ageyne, I wene,
And wollene clothe of owres of colours all.
And they aventure, as ofte it dothe byfall,
Into Flaundres wyth suche thynge as they bye;
That is here cheffe staple sykerlye.
And if they wold be oure full ennemyse,
They shulde not passe oure stremez with marchaundyse.
The commodites and nycetees of Venicyans and Florentynes with there galees.
The vij. capitle.
The grete galees of Venees and Florence
Be wel ladene wyth thynges of complacence,
All spicerye and other grocers ware,
Wyth swete wynes, all manere of chaffare,
Apes and japes and marmusettes taylede,
Nifles, trifles, that litell have availed,
And thynges wyth whiche they fetely blere oure eye,
Wyth thynges not endurynge that we bye.
For moche of thys chaffare that is wastable
Mighte be forborne for dere and dyssevable;
And that I wene as for infirmitees
In oure Englonde are suche comoditees
Wythowten helpe of any other londe,
Whych ben by wytte and prattike bothe ifounde,
That all ill humors myght be voyded sure,
Whych that we gadre wyth oure Englysh cure,
That wee shulde have no nede to skamonye,
Turbit, euforbe, correcte, diagredie,
Rubarbe, sen鬠and yet they bene to nedefulle.
But I knowe wele thynges also spedefull
That growene here as these thynges forseyde.
Lett of this matere no mane be dysmayde,
But that a man may voyde infirmytee
Wythoute drugges fet fro beyonde the see.
And yf there shulde excepte be ony thynge,
958
It were but sugre, truste to my seyinge;
And he that trustith not to my sentence
Lett hym better serche experience.
In this mater I woll not ferthere prese;
Who so not beleveth let hym leve and cease.
Thus these galeise for this lykynge ware
And etynge ware bere hens oure beste chaffare,
Clothe, woll and tynne, whiche, as I seyde beforne,
Oute of this londe werste myght be forborne;
For eche other londe of necessite
Have grete nede to by some of the thre.
And wee resseyve of hem into this coste
Ware and chaffare that lyghtlye wol be loste.
And wolde Ihesu that oure lordis wolde
Considre this wel, both the yonge and olde,
Namelye the olde that have experience,
That myghte the yonge exorten to prudence.
What harme, what hurte and what hinderaunce
Is done to us unto oure grete grevaunce
Of suche londes and of suche nacions,
As experte men knowe by probacions!
By wretynge ar discured oure counsayles
And false coloured alwey the countertayles
Of oure enmyes, that dothe us hinderinge
Unto oure goodes, oure realme and to the kynge,
As wysse men have shewed well at eye,
And alle this is colowred by marchaundye.
Ane emsampelle of deseytte.
Also they bere the golde oute of thys londe
And souke the thryfte awey oute of oure honde;
As the waffore soukethe honye fro the bee,
So myn? oure commodite.
Now woll ye here how they in Cotteswolde
Were wonte to borowe, or they schulde be solde,
Here wolles gode (as als fro yere to yere
Of clothe and tynne they did in lych manere),
And in her galeys schyppe this marchaundye;
Then sone at Venice of them men wol it bye.
959
They utterne ther the chaffare be the payse,
And lyghtlye also ther they make her reys.
And whan tho gode bene at Venice solde,
Than to carrye her chaunge they ben full bolde
Into Flaundres; whan they this money have,
They wyll it profre, ther sotelte to save,
To Englysshe marchaundis to yeve it oute by eschaunge.
To be paide agayne they make it nothing straunge
Here in Englonde, semynge for the better,
At the receyvyng and sighte of a letter,
By iiij. penyes losse in the noble rounde,
That is xij. penyes in the golden pounde.
And yf we woll have of paymente
A full monythe, than moste hym nedes assente
To viij. penyes losse, that is shellynges tweyne
In the Englysshe pounde; as efte sones agayne
For ij. monythes xij. penyes muste he paye.
In the Englysshe pounde what is that to seye
But iij. shyllinges? So that in pounde felle
For hurte and harme harde is wyth hem to delle.
And whene Englysshe marchaundys have contente
This eschaunge in Englonde of assente,
Than these seyde Venecians have in wone
And Florentynes to bere here golde sone
Overe the see into Flaundres ageyne;
And thus they lyve in Flaundres, sothe to sayne,
And in London wyth suche chevesaunce
That men call usure to oure losse and hinderaunce.
Anothere exemple of disceytte.
Now lestene welle how they made us a baleys,
Whan they borowed at the toune of Caleys,
As they were wonte, ther woll that was hem lente;
For yere and yere they schulde make paymente,
And sometyme als for too yere and too yere.
This was fayre lone; but yett woll ye here
How they to Bruges wolde her wolles carye
And for hem take paymente wythowten tarye
And sell it faste for redy money in honde
(For fifty pounde of losse thei wolde not wonde
In a thowsande pounde) and lyve therebye
960
Tyll the day of paymente easylye,
Some gayne ageyne in exchaunge makynge,
Full lyke usurie as men make undertakynge.
Than whan thys payment of a thowsande pounde
Was well contente, they shulde have chaffare sounde
Yff they wolde fro the staple at the full
Reseyve ageyne ther thousande pounde in woll.
[And thus they wolde, if ye will so beleve,
Wypen our nose with our owne sleve.
Thow this proverbe be homly and undew,
Yet be liklynesse it is for soth full trew.]
In Cotteswolde also they ryde aboute
And al Englonde and bien wythouten doute
What them liste wythe fredome and fraunchise,
More then we Englisshe may getyn in any wyse.
But wolde God that wythoute lenger delayse
These galeise were unfraught in xl. daies
And in tho xl. dayes were charged ageyne,
And that they myght be put to certeyne
To go to oste, as wee there wyth hem doo.
It were expediente that they did right soo,
As wee do there; for, if the kynge wolde itt,
A! what worschip wold fall to Englysshe witte!
What profite also to oure marchaundye,
Whiche wolde of nede be cherisshed hartelye!
For I wolde wete why nowe owre navey fayleth,
Whan many a foo us at oure dorre assayleth,
Now in these dayes that, if there come a nede,
What navey shulde wee have it is to drede.
In Denmarke were full noble conquerours
In tyme passed, full worthy werriours,
Whiche when they had here marchaundes destroyde,
To poverte they fell, thus were they noyede,
And so they stonde at myscheffe at this daye.
This lerned I late well wryten, this is no naye.
Therefore beware, I can no better wylle,
Yf grace it woll, of other mennys perylle.
For yef marchaundes were cherysshede to here spede,
We were not lykelye to fayle in ony nede;
Yff they bee riche, thane in prosperite
Schalbe oure londe, lordes and comonte.
And in worship nowe think I on the sonne
961
Of marchaundy Richarde of Whitingdone,
That loodes sterre and chefe chosen floure.
Whate hathe by hym oure England of honoure,
And whate profite hathe bene of his richesse,
And yet lasteth dayly in worthinesse,
That penne and papere may not me suffice
Him to describe, so high he was of prise,
Above marchaundis to sett him one the beste!
I can no more, but God have hym in reste.
Nowe the principalle matere.
What reason is it that wee schulde go to oste
In there cuntrees and in this Englisshe coste
They schulde not so, but have more liberte
Than wee oure selfe? Now, all so mot I the,
I wolde men shulde to geftes take no hede,
That lettith oure thinge publique for to spede.
For this wee see well every day at eye,
Geftes and festes stopene oure pollicye.
Now se that fooles bene eyther they or wee;
But evere wee have the warse in this contre.
Therefore lett hem unto ooste go wyth us here,
Or be wee free wyth hem in like manere
In there cuntres; and if it woll not bee,
Compelle them unto ooste and ye shall see
Moche avauntage and muche profite arise,
Moche more than I write can in any wyse.
Of oure charge and discharge at here martes.
Conseyve well here that Englyssh men at martes
Be discharged, for all her craftes and artes,
In the Braban of all here marchaundy
In xiiij. dayes and ageyne hastely
In the same dayes xiiij. are charged efte.
And yf they byde lengere, alle is berefte;
Anone they schulde forfet here godes all
Or marchaundy, it schulde no bettere fall.
And wee to martis of Braban charged bene
Wyth Englyssh clothe, full gode and feyre to seyne.
Wee bene ageyne charged wyth mercerye,
962
Haburdasshere ware and wyth grocerye.
To whyche martis, that Englissh men call feyres,
Iche nacion ofte maketh here repayeres.
Englysshe and Frensh, Lumbardes, Januayes,
Cathᬯnes, theder they take here wayes;
Scottes, Spaynardes, Iresshmen there abydes,
Whiche grete plente bringen of salte hydes.
And I here saye that wee in Braban bye
Flaundres and Seland more of marchaundy
In comon use then done all other nacions;
This have I herde of marchaundes relacions.
And yff the Englysshe be not in the martis,
They bene febell and as noughte bene here partes;
For they bye more and more fro purse put oute
For marchaundy than all the othere route.
Kepte than the see, shyppes schulde not bringe ne feche,
And than the carreys wolde not theder streche;
And so tho martes wolde full evel thee,
Yf wee manly kepte aboute the see.
Of the commoditees of Brabane and Selande and Henaulde and marchaundyses
caryed by londe to the martes. The viij. chapitle.
The marchaundy of Brabane and Selande
Be madre and woade, that dyers take one hande
To dyen wythe, garleke and onyons,
And saltfysche als for husbond and comons.
But they of Holonde at Caleyse byene oure felles
And oure wolles that Englysshe men hem selles,
And the chefare that Englysshe men do byene
In the martis, that no man may denyene,
It is not made in Brabane that cuntre.
It commeth frome oute of Henaulde, not be the see
But all by londe by carris and frome Fraunce,
Burgoyne, Coleyn, Camerete in substaunce.
Therfore at martis yf there be a restereynte,
Men seyne pleynly, that liste no fables peynte,
Yf Englysshe men be wythdrawene awey,
Is grete rebuke and losse to here affraye,
As thoughe wee sent into the londe of Fraunce
Tenne thousande peple, men of gode puissaunce,
To werre unto her hynderynge multiphary;
963
So bene oure Englysshe marchauntes necessary.
Yf it be thus assay and ye schall weten
Of men experte by whome I have this wryten.
For seyde is that this carted marchaundye
Drawethe in valew as moche verralye
As all the gode that commethe in shippes thedyre,
Whyche Englisshe men bye moste and bryng it hedire;
For here martis bene feble, shame to saye,
But if Englisshe men thedir dresse here waye.
Conclusione of this deppendinge of kepinge of the see.
Than I conclude, yff nevere so moche by londe
Werre by carres ibrought unto there honde,
Yff well the see were kepte in governaunce,
They shulde by see have no delyveraunce.
Wee shulde hem stoppe and wee shulde hem destroy,
As prysoners wee shulde hem brynge to noy.
And so wee shulde of oure cruell enmysse
Maken oure frendes for fere of marchaundysse,
Yff they were not suffred for to passe
Into Flaundres; but wee be frayle as glasse
And also bretyll, not tough, nevere abydynge.
But when grace shyneth sone are wee slydynge;
Wee woll it not reseyve in any wysse,
That maken luste, envye and covetysse.
Expoune me this and ye shall sothe it fynde;
Bere it aweye and kepe it in youre mynde.
The nayle of thys conclusione.
Than shulde worshyp unto oure noble be,
In feet and forme to lorde and mageste.
Liche as the seale, the grettest of thys londe,
On the one syde hathe, as I understonde,
A prince rydynge wyth hys swerde idrawe,
In the other syde sittynge, sothe is this sawe,
Betokenynge goode reule and ponesshynge
In verry dede of Englande by the kynge
(And hit is so, God blessyd mote he bee);
So one lychewysse I wolde were on the see.
By the noble that swerde schulde have powere
964
And the shippes one the see aboute us here.
What nedeth a garlande whyche is made of ivye
Shewe a taverne wynelesse? Nowe, also thryve I,
Yf men were wyse, the Frenshemen and Flemmynge
Shulde bere no state in the see by werrynge.
Of Hankyne Lyons.
Thane Hankyn Lyons shulde not be so bolde
To stoppe us and oure shippes for to holde
Unto oure shame; he hadde be betene thens.
Allas, allas, why dede wee this offence
Fully to shende the olde Englisshe fames
And the profittes of Englonde and there names?
Why is this powdre called of covetise
Wyth fals colours caste thus beforne oure eyes?
That, if goode men called werryours
Wolde take in hand for the comon socours
To purge the see unto oure grete avayle
And wynne hem gode, and to have up the sayle
And one oure enmyes there lives to juparte,
So that they myght there pryses well departe,
As reason wolde, justice and equite,
To make this lande have lordeshyp of the sea,
Than shall Lumbardes and other feyned frendes
Make her chalenges by coloure false of fendes
And sey ther chafare in the shippes is
And chalenge all. Loke yf this be amisse.
For thus may all that men have bought to sore
Ben sone excused and saved by false coloure.
Beware ye men that bere the grete on honde,
That they destroy the polycye of this londe
By gifte and goode and the fyne golden clothes
And silke and othere. Sey ye not this sothe is?
Bot if ye hadde verry experience
That they take mede wyth pryve violence,
Carpettis and thynges of price and of pleysaunce,
Whereby stopped shulde be gode governaunce,
And if it were as ye seye unto me,
Than wolde I seye, allas, cupidite,
That they that have here lyves put in drede
Schalbe sone oute of wynnynge al for mede,
965
And lese here costes and brought to poverte,
That they shall nevere have luste to go to see.
Sterynge to an ordinaunce ayens coloure of maynteners and excusers.
For thys colour, that muste be seyde alofte
And be declared of the grete fulle ofte,
That oure seemen woll by many wyse
Spoylle oure frendys in stede of oure enmyseFor thys coloure and Lumbardes mayntenaunce
The kynge it nedeth to make an ordinaunce
Wyth hys counsell, that may not fayle, I trowe,
That frendes shuld frome enmyes well be knowe,
Oure enmyes taken and oure frendes spared;
The remedy of hem muste be declared.
Thus may the see be kept now in no sele,
For, if ought be taken, wotte ye weel,
Wee have the strokes and enmyes have the wynnynge;
But maynteners ar parteners of the synnynge.
Wee lyve in luste and byde in covetyse;
This is oure reule to mayntene marchaundyse,
And polycye that we have on the see,
And, but God helpe, it woll none other bee.
Of the commoditees of Irelonde and policye and kepynge therof and conquerynge
of wylde Iryshe, wyth an incident of Walys. The ix. chapitle.
I caste to speke of Irelonde but a lytelle.
Commoditees of it I woll entitell
Hydes and fish, samon, hake and herynge;
Irish wollen and lynyn cloth, faldynge,
And marterns gode bene in here marchaundye;
Hertys hydes and other hydes of venerye,
Skynnes of oter, squerel and Irysh hare,
Of shepe, lambe and fox is here chaffare,
Felles of kydde and conyes grete plente.
So that yf Irelond halpe us to kepe the see,
Because the kynge clepid is rex Anglie
And is dominus also Hibernie,
Of old possessyd by progenitours,
The Yrichemen have cause lyke to oures
Oure londe and herres togedre to defende,
966
So that none enmye shulde hurte ne offende
Yrelonde ne us, but as one comonte
Shulde helpe to kepe well aboute the see.
For they have havenes grete and godely bayes,
Sure, wyde and depe and of ryght gode assayes
Att Waterforde and coostes monye one;
And, as men seyn, in England be there none
Better havenes for shyppes in to ryde,
Ne none more sure for enmyes to abyde.
Why speke I thus so muche of Yrelonde?
For also muche as I can understonde,
It is fertyle for thynge that there do growe
And multiplyen, loke who so lust to knowe,
So large, so gode and so comodyouse
That to declare is straunge and merveylouse.
For of sylvere and golde there is the oore
Amonge the wylde Yrishe, though they be pore,
For they ar rude and can thereone no skylle;
So that, if we had there pese and gode wylle
To myne and fyne and metall for to pure,
In wylde Yrishe myght we fynde the cure.
As in Londone seyth a juellere,
Whych brought from thens gold oore to us here,
Wherof was fyned metalle gode and clene,
That at the touche no bettere coude be sene.
Nowe here beware and hertly take entente,
As ye woll answere at the laste jugemente,
That, but for sloughe and for recheleshede,
Ye remembere and wyth all youre myghte take hede
To kepen Yrelond that it be not loste,
For it is a boterasse and a poste
Undre England, and Wales is another.
God forbede but eche were othere brothere,
Of one ligeaunce dewe unto the kynge.
But I have pite in gode feythe of thys thynge,
That I shall saye wythe gode avysemente
I ham aferde that Yrelonde wol be shente;
It muste awey, it woll be loste frome us,
But if thow helpe, thow Ihesu graciouse,
And yeve us grase all sloughte to leve bysyde.
967
For myche thynge in my harte is ihyde,
Whyche in another tretyse I caste to wrytte,
Made all onelye for that soyle and site
Of fertile Yerelonde, whiche myghte not be forborne
But if Englond were nyghe as gode as lorne.
God forebede that a wylde Yrishe wyrlynge
Shulde be chosene for to be there kynge
Aftere here conqueste of oure laste puisshaunce
And hyndere us by other londes allyaunce.
Wyse mene seyne, whyche folyne not ne dotyne,
That wylde Yrishe so muche of grounde have gotyne
There upon us, as lykelynesse may be,
Lyke as England to shires two or thre
Of thys oure londe is made comparable;
So wylde Yrishe have wonne on us unable
It to defenden and of none powere,
That oure grounde there is a lytell cornere
To all Yrelonde in treue comparisone.
It nedeth no more this matere to expone.
Which if it be loste, as Criste Ihesu forbede,
Farewell Wales; than Englond cometh to drede
For alliaunce of Scotlonde and of Spayne
And other moo, as the Pety Bretayne,
And so to have enmyes environ aboute.
I beseche God that some prayers devoute
Mutt lett the seyde apparaunce probable.
Thys is disposed wythought feyned fable,
But alle onely for parelle that I see
Thus ymynent as lykely for to be.
And well I wott that frome hens to Rome,
And, as men sey, in alle Cristendome,
There ys no grounde ne land to Yreland lyche,
So large, so gode, so plenteouse, so riche,
That to this worde Dominus dothe longe.
Than me semyth that ryght were and not wronge
To gete that lond, and it were piteouse
To us to lese thys hygh name Dominus;
And all this worde Dominus of name
Shulde have the grounde obeisaunte, wylde and tame,
That name and peple togedere myght accorde,
And all the grounde be subjecte to the lorde.
And that it is possible to be subjecte
968
Unto the kynge well shall it be detecte
In the lytell boke that I of spake;
I trowe reson all this woll undertake.
And I knowe well with Irland howe it stant.
Allas, fortune begynneth so to scant,
Or ellis grace, that dede is governaunce;
For so mynusshyth partyes of oure puissaunce
In that land that we lesen every yere
More grounde and more, as well as ye may here.
I herde a man speke unto me full late,
Whyche was a lorde and of ful grete astate,
That exspenses of one yere don in Fraunce,
Werred on men well wylled of puissaunce
Thys seyde grounde of Yrelonde to conquere,
(And yit because Englonde myght not forbere
These seyde exspenses gedred in one yere,
But in iij. yere or iiij. gadred up here)
Myght wynne Yrelonde to a fynall conquest
In one soole yere, to sett us all in reste.
And how sone wolde thys be payde ageyne,
What were it worthe yerely, yf wee not feyne,
I wylle declaren, who so luste to looke,
I trowe ful pleynly in my lytell boke.
But covetyse and singularite
Of owne profite, envye, carnalite
Hathe done us harme and doo us every daye,
And mustres made that shame it is to saye,
Oure money spente all to lytell avayle;
And oure enmyes so gretely done prevayle,
That what harme may falle and overthwerte
I may unneth wrytte more for sore of herte.
An exhortacione to the kepynge of Walys.
Beware of Walys, Criste Ihesu mutt us kepe,
That it make not oure childes childe to wepe,
Ne us also, if so it go his waye
By unwarenesse; sethen that many a day
Men have be ferde of here rebellione
By grete tokenes and ostentacione.
Seche the menys wyth a discrete avyse,
And helpe that they rudely not aryse
969
For to rebellen; that Criste it forbede
Loke well aboute, for God wote we have nede,
Unfayllyngly, unfeynynge and unfeynte,
That conscience for slought you not atteynte.
Kepe well that grounde for harme that may ben used,
Or afore God mutt ye bene accused.
Of the comodius stokfysshe of Yselonde and kepynge of the see, namely the
narowe see, wyth an incident of the kepynge of Calyse. The tenne chapitule.
Of Yseland to wryte is lytill nede
Save of stokfische; yit for sothe in dede
Out of Bristow and costis many one
Men have practised by nedle and by stone
Thiderwardes wythine a lytel whylle,
Wythine xij. yeres, and wythoute parille,
Gone and comen, as men were wonte of olde
Of Scarborowgh, unto the costes colde.
And now so fele shippes thys yere there were
That moche losse for unfraught they bare.
Yselond myght not make hem to be fraught
Unto the hawys; this moche harme they caught.
Thene here I ende of the comoditees
For whiche grete nede is well to kepe the sees.
Este and weste and sowthe and northe they be,
And chefely kepe sharply the narowe see
Betwene Dover and Caleise, and as thus
That foes passe not wythought godewyll of us,
And they abyde oure daunger in the lenghte,
What for oure costis and Caleise in oure strenghte.
An exortacion of the sure kepynge of Calise.
And for the love of God and of his blisse
Cherishe ye Caleise better than it is.
See well therto and here the grete compleynte
That trewe men tellen, that woll no lies peynte,
And as ye knowe that writynge commyth from thens.
Do not to England for sloughte so grete offens
But that redressed it be for ony thynge,
970
Leste a songe of sorow that wee synge.
For lytell wenythe the fole, who so myght chese,
What harme it were gode Caleise for to lese,
What woo it were for all this Englysshe grounde.
Whiche well conceyved the emperoure Sigesmounde,
That of all joyes made it one the moste
That Caleise was soget unto Englyssh coste.
Hym thought it was a jewel moste of alle,
And so the same in latyn did it calle.
And if ye woll more of Caleise here and knowe,
I caste to writte wythine a litell scrowe,
Lyke as I have done byforene by and bye
In othir parties of oure pollicie.
Loke well how harde it was at the firste to gete,
And by my counsell lyghtly be it not lete.
For, if wee leese it wyth shame of face,
Wylfully it is, it is for lake of grace.
Howe was Hareflewe cryed upon at Rone
That it were likely for slought to be gone!
How was it warened and cryed on in Englonde!
I make recorde wyth this penne in myne honde,
It was warened pleynly in Normandye
And in England, and I thereone dyd crye.
The worlde was deef, and it betid ryght soo.
Farewell Hareflewe, leudely it was agoo.
Now ware Caleise, for I can sey no bettere;
My soule discharge I by this presente lettere.
Aftere the chapitles of commoditees of dyuerse landes shewyth the conclusione
of kepynge of the see environ by a storye of kynge Edgare and ij. incidentes of
kynge Edwarde the iijde and kynge Herry the vth. The xi. chapitle.
Now see well thane that in this rounde see
To oure noble be paryformytee.
Within the shypp is shewyd there the sayle
And oure kynge of royall apparaylle,
Wyth swerde drawen, bryght, sharp and extente,
For to chastisen enmyes vyolente;
So shulde he be lorde of the see aboute,
To kepe enmyes fro wythine and wythoute,
And to be holde thorowgh Cristianyte
Master and lorde environ of the see,
971
For all lyvinge men suche a prince to drede,
Of suche a regne to be aferde indede.
Thus prove I well that it was thus of olde,
Whiche by a cronicle anone shalbe tolde,
Ryght curiouse (but I woll interprete
Hit into Englishe as I did it gete)
Of kynge Edgare, oo the moste merveyllouse
Prince lyvynge, wytty and moste chevalrouse,
So gode that none of his predecessours
Was to hym lyche in prudens and honours.
He was fort?and more gracious
Then other before and more glorious;
He was benethe no man in holinesse;
He passed alle in vertuuse swetenesse.
Of Englysshe kynges was none so commend᢬e
To Englysshe men, ne lasse memori᢬e
Than Cirus was to Perse by puissaunce;
And as grete Charlis was to them of Fraunce,
And as to Romains was grete Romulus,
So was to England this worthy Edgarus.
I may not write more of his worthynesse
For lake of tyme ne of his holynesse,
But to my mater I hym examplifie
Of condicions tweyne of his policie.
Wythine his land was one, this is no doute,
And anothere in the see wythoute,
That in the tyme of wynter and of vere,
Whan boistous wyndes put seemen into fere,
Wythine his lande aboute by all provinces
He passyd thorowghe, perceyvynge his princes,
Lordes and othir of the commontee,
Who was oppressoure, and who to poverte
Was drawe and broughte, and who was clene in lyffe,
And who was falle by myscheffe and by stryffe
Wyth overeledynge and extorcione;
And gode and bad of eche condicione
He aspied and his mynisters als,
Who did trought and whiche of hem was fals,
And how the ryght and lawes of his londe
Were execute, and who durste take on honde
To disobeye his statutes and decrees,
And yf they were well kepte in all cuntrees.
972
Of these he made subtile investigacione
By hys owyne espye and other mens relacione.
Amonge othyr was his grete besines
Well to bene ware that grete men of rycchesse
And men of myght in citee ner in toune
Shuld to the pore doo none oppressione.
Thus was he wonte as in this wynter tyde
One suche enserchise busily to abyde.
This was his laboure for the publique thinge;
This occupied a passynge holy kynge.
Now to the purpose, in the somer fayre
Of lusty season, whan clered was the eyre,
He had redy shippes made by him before,
Grete and huge, not fewe but manye a score,
Full thre thousande and sex hundred also,
Statelye inowgh on any see to goo.
The cronicle seyth these shippes were full boisteous;
Suche thinges longen to kynges victorious.
In somere tide wolde he have in wone
And in custome to be full redy sone
Wyth multitude of men of gode array
And instrumentis of werre of beste assay.
Who coude hem well in ony wyse descrive?
Hit were not lyght for ony man on lyve.
Thus he and his wolde entre shippes grete,
Habilementis havynge and the fete
Of see werres, that joyfull was to see
Suche a naveie and lord of mageste
There present in persone hem amonge,
To saile and rowe environ all alonge
So regaliche aboute the Englisshe yle,
To all straungeours a terroure and perille.
Whose soune wente oute in all the world aboute
Unto grete ferre of all that be wythoute,
And exercise to knyghtes and his meyné¼¢r> To hym longynge of his natall
contr鬼br> (For corage muste of nede have exercise)
Thus occupied for esshewynge of vise.
This knewe the kynge, that policie espied;
Wynter and somer he was thus occupied.
And thus conclude I by auctorite
973
Of cronicle that environ the see
Shulde bene oures subjecte unto the kynge,
And he be lorde therof for ony thynge,
For grete worship and for profite also,
And to defende his londe fro every foo.
That worthy kynge I leve, Edgar by name,
And all the cronique of his worthy fame;
Save onely this, I may not passe awey
A word of myghty strenght til that I seye,
That grauntyd hym God suche worship here
For his meritis he was wythouten pere,
That sumtyme at his grete festivite
Kynges and yerles of many a contre
And of provinces fele were there presente,
And mony lordes come thidere by assente
To his worship. But in a certayne daye
He bade shippes be redy of arraye,
For to visite seynte Jonys chyrche he lyste,
Rowynge unto the gode holy Baptiste.
He assyned to yerles, lordes, knyghtes
Many shippes ryght godely to syghtes;
And for hymselfe and for viij. kynges mo
Subdite to hym he made kepe one of tho,
A gode shipp, and entred into it
Wyth tho viij. kynges, and doune did they sit.
And eche of them an ore toke in honde
At the ore holes, as I understonde,
And he hymselfe satte in the shipp behynde
As sterisman; it hym becam of kynde.
Suche another rowynge, I dare well saye,
Was not sene of princes many a day.
Lo than how he on waters had the price,
In land, in see, that I may not suffice
To tell aright the magnanimite
That this kynge Edgar had upon the see.
An incident of the lorde of the see kynge Edwarde the thredde.
Of kynge Edwarde I passe and his prowesse;
On londe, on see ye knowe his worthynesse.
974
The siege of Caleise ye wote well all the mater,
Rounde aboute by londe and by the water
How it lasted not yeres many agoo,
After the bataille of Crecy was idoo
How it was closed environ aboute.
Olde men sawe it whiche lyven, this is no doute.
Olde knyghtis sey that the duke of Burgoyne,
Late rebuked for all his golden coyne,
Of shipp and see made no besegynge there.
For wante of shippes, that durste not come for fere,
It was no thynge beseged by the see;
Thus calle they it no seage for honeste.
Gonnes assayled, but assaute was there none,
No sege but fuge; well was he that myght gone.
This manere carpynge have knyghtes ferre in age,
Experte of olde in this manere langage.
But kynge Edwarde made a sege royall
And wanne the toune, and in especiall
The see was kepte and thereof he was lorde;
Thus made he nobles coigned of recorde.
In whose tyme was no navey in the see
That myght wythstonde the power of hys mageste.
The bataylle of Sluce ye may rede every day;
How it was done I leve and go my way.
Hit was so late done that ye it knowe,
In comparison wythine a lytel throwe.
For whiche to God yeve we honoure and glorye,
For lorde of see the kynge was wyth victó²¹¥.
Anothere incident of kepynge of the see in the tyme of the merveillouse werroure
and victorius prince kynge Herry the vth and of his grete shippes.
And yf I shulde conclude al by the kynge
Henry the fifte, what was hys purposynge
Whan at Hampton he made the grete dromons,
Which passed other grete shippes of all the comons,
The Trinite, the Grace Dieu, the Holy Goste
And other moo, whiche as now be loste?
What hope ye was the kynges grette entente
Of tho shippes and what in mynde he mente?
It was not ellis but that he caste to be
Lorde rounde aboute environ of the see.
975
And whan Harflew had his sege aboute,
There came carikkys orrible, grete and stoute,
In the narowe see wyllynge to abyde,
To stoppe us there wyth multitude of pride.
My lorde of Bedeforde came one and had the cure;
Destroyde they were by that discomfiture,
(This was after the kynge Hareflew had wonne,
Whane oure enmyes to besege had begonne)
That all was slayne or take by treue relacione
To his worship and of his Englisshe nacione.
Ther was presente the kynges chamburleyne
At bothe batayles, whiche knowethe this in certayne;
He can it tell other wyse than I.
Aske hym and witt; I passe forthe hastelye.
What had this kynge of high magnificens,
Of grete corage, of wysdome and prudence,
Provision, forewitte, audacite,
Of fortitude, justice, agilite,
Discrecion, subtile avisifenesse,
Atemperaunce, noblesse and worthynesse,
Science, proesce, devocion, equyte,
Of moste estately magnanimite,
Liche to Edgare and the seyd Edwarde,
A braunche of bothe, lyche hem as in regarde!
Where was on lyve man more victoriouse,
And in so shorte tyme prince so mervelouse?
By lande and see so well he hym acquite,
To speke of hym I stony in my witte.
Thus here I leve the kynge wyth his noblesse,
Henry the fifte, wyth whome all my processe
Of this trewe boke of the pure pollicie
Of see kepinge entendynge victorie
I leve endely, for aboute in the see
No better was prince of strenuite.
And if he had to this tyme lyved here,
He had bene prince named wythouten pere;
His grete shippes shulde have bene put in preffe
Unto the ende that he mente of in cheffe.
For doute it nat but that he wolde have be
Lorde and master aboute the rounde see,
976
And kepte it sure, to stoppe oure enmyes hens,
And wonne us gode and wysely brought it thens,
That no passage shulde be wythought daungere
And his licence on see to meve and stere.
Of unité ³hewynge of oure kepynge of the see, wyth ane endely processe of
pease by auctorite. The xij. chapitule.
Now than, for love of Cryste and of his joye,
Brynge yit Englande out of troble and noye;
Take herte and witte and set a governaunce,
Set many wittes wythouten variaunce
To one acorde and unanimite
Put to gode wylle for to kepe the see,
Furste for worshyp and for profite also,
And to rebuke of eche evyl-wylled foo.
Thus shall richesse and worship to us longe,
Than to the noble shall wee do no wronge,
To bere that coigne in figure and in dede,
To oure corage and to oure enmyes drede;
For whiche they muste dresse hem to pease in haste,
Or ellis there thrifte to standen and to waste,
As this processe hathe proved by and bye,
All by reason and experte policie,
And by stories whiche preved well this parte,
And elles I woll my lyffe put in jeparte.
But many landes wolde seche her peace for nede;
The see well kepte, it must be do for drede.
Thus muste Flaundres for nede have unite
And pease wyth us, it woll none other bee,
Wythine shorte while, and ambassiatours
Wolde bene here sone to trete for ther socours.
This unité ©s to Goddes plesaunce,
And pease after the werres variaunce;
The ende of bataile is pease sikerlye,
And power causeth pease finall verily.
Kepe than the see abought in speciall,
Whiche of England is the rounde wall,
As thoughe England were lykened to a cite
And the wall environ were the see.
977
Kepe than the see, that is the wall of Englond,
And than is Englond kepte by Goddes sonde;
That, as for ony thinge that is wythoute,
Englande were than at ease wythouten doute,
And thus shuld everi lande, one with another,
Entrecomon as brother wyth his brother,
And live togedre werreles in unite
Wythoute rancoure in verry charite,
In reste and pese to Cristis grete plesaunce,
Wythouten striffe, debate and variaunce.
Whiche pease men shulde enserche with besinesse
And knytt it sadely, holdyng in holynesse.
The apostil seyth, if that ye liste to see,
'Be ye busy for to kepe unite
Of the spirite in the bonde of pease,'
Whiche is nedefull to all wythouten lees.
The profete bideth us pease for to enquere;
To purseue it, this is holy desire.
Oure lord Ihesu seith 'Blessid mot they be
That maken pease', that is tranquillite;
For 'peasemakers', as Mathew writeth aryght,
'Shall be called the sonnes of God Allmight'.
God yeve us grace the weyes for to kepe
Of his preceptis and slugly not to slepe
In shame of synne, that oure verry foo
Mow be to us convers and torned too.
For in Proverbis a texte is to purpose
And pleyne inowgh wythouten ony glose,
'Whan mennes weyes please unto oure Lorde,
It shall converte and brynge to accorde
Mannes enmyes unto the pease verray',
In unité ´o live to Goddis pay.
Whiche unit鬠pease, reste and charite
He that was here cladde in humanite,
That came from hevyne and stiede with our nature
(Or he ascendid he yafe to oure cure
And lefte us pease ageyne striffe and debate),
Mote gefe us-pease so well iradicate
Here in this worlde that after att his feste
Wee mowe have pease in the londe of beheste,
Jerusalem, which of pease is the sight,
Wyth the bryghtnes of his eternall lighte,
978
There glorified in reste wyth his tuicione,
The Deite to see wyth full fruicione.
He secunde persone in divinenesse is;
He us assume and brynge us to his blisse.
Amen.
Here endithe the trewe processe of the libelle of Englysshe policie, exhortynge all
Englande to kepe the see environ and namely the narowe see, shewynge whate
worshipe, profite and salvacione commeth thereof to the reigne of Englonde, etc.
Go furthe, libelle, and mekely shewe thy face,
Apperynge ever wyth humble contynaunce,
And pray my lordes thee to take in grace
In opposaile and, cherishynge thee, avaunce
To hardynesse, if that not variaunce
Thow haste fro troughte by full experience,
Auctours and reasone; yif ought faile in substaunce,
Remitte to heme that yafe thee this science.
Sythen that it is sothe in verray feythe
That the wyse lorde baron of Hungerforde
Hathe thee oversene, and verrily he seithe
That thow arte trewe, and thus he dothe recorde,
Nexte the Gospell: God wotte it was his worde,
Whanne he thee redde all over in a nyghte.
Go forthe, trewe booke, and Criste defende thi ryghte.
Explicit libellus de policia conservativa maris.
~ Anonymous Olde English,
695:The Golden Age
Long ere the Muse the strenuous chords had swept,
And the first lay as yet in silence slept,
A Time there was which since has stirred the lyre
To notes of wail and accents warm with fire;
Moved the soft Mantuan to his silvery strain,
And him who sobbed in pentametric pain;
To which the World, waxed desolate and old,
Fondly reverts, and calls the Age of Gold.
Then, without toil, by vale and mountain side,
Men found their few and simple wants supplied;
Plenty, like dew, dropped subtle from the air,
And Earth's fair gifts rose prodigal as prayer.
Love, with no charms except its own to lure,
Was swiftly answered by a love as pure.
No need for wealth; each glittering fruit and flower,
Each star, each streamlet, made the maiden's dower.
Far in the future lurked maternal throes,
And children blossomed painless as the rose.
No harrowing question `why,' no torturing `how,'
Bent the lithe frame or knit the youthful brow.
The growing mind had naught to seek or shun;
Like the plump fig it ripened in the sun.
From dawn to dark Man's life was steeped in joy,
And the gray sire was happy as the boy.
Nature with Man yet waged no troublous strife,
And Death was almost easier than Life.
Safe on its native mountains throve the oak,
Nor ever groaned 'neath greed's relentless stroke.
No fear of loss, no restlessness for more,
Drove the poor mariner from shore to shore.
No distant mines, by penury divined,
Made him the sport of fickle wave or wind.
Rich for secure, he checked each wish to roam,
And hugged the safe felicity of home.
Those days are long gone by; but who shall say
Why, like a dream, passed Saturn's Reign away?
Over its rise, its ruin, hangs a veil,
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And naught remains except a Golden Tale.
Whether 'twas sin or hazard that dissolved
That happy scheme by kindly Gods evolved;
Whether Man fell by lucklessness or pride,Let jarring sects, and not the Muse, decide.
But when that cruel Fiat smote the earth,
Primeval Joy was poisoned at its birth.
In sorrow stole the infant from the womb,
The agëd crept in sorrow to the tomb.
The ground, so bounteous once, refused to bear
More than was wrung by sower, seed, and share.
Ofttimes would ruthless winds or torrents raze
The ripening fruit of toilsome nights and days.
Each one in turn grew jealous of his own,
And fenced his patch with ditch and churlish stone.
As greed uprose, and greed engendered strife,
Contention raged coincident with life.
Man against man, maid against maiden turned,
And the soft breast with envious passions burned.
The loss of one was hailed as others' gain,
And pleasure took unnatural birth from pain.
Goaded by woe, and through tradition's lore
Mindful of all the blissfulness of yore,
The Human Race, its sorrows to assuage,
Dreamed afar off a second Golden Age;
Not in the dim irrevocable Past,
But in a Future just as vague and vast.
The prophet's lips, the poet's flattering pen,
Revelled in forecasts of that golden Then.
The days should come when grief would be no more,
And Peace and Plenty rule from shore to shore;
All men alike enjoy what none did earn,
And even more than Saturn's Reign return.
As years rolled on, as centuries went by,
And still that Promised Time seemed no more nigh,
Mankind at length, outwearied with delays,
Gave up all hope of those seductive days.
Then other prophets, other scribes arose,
A nearer, surer Eden to disclose.
`O, long-befooled!' they said, `awake, and deem
The Past a tale, the Future but a dream.
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Here, in the living Present, act your part,
Straining its vulgar blessings to your heart.
Let hand with hand and brain with brain contend,
And each one labour to some selfish end.
In wealth and riot, luxury and power,
Baffle the mockery of the transient hour.
If thousands fall, if tens of thousands bleed,
Will not a hundred, or a score, succeed?
Let those who cannot yield to those who canFate has its piles of victims; why not Man?
Better a furious fight where some one wins,
Than sluggish life which ends as it begins.
Vain was the bard who, whilst the World was new,
'Twixt men and beasts the fond distinction drew,
That these confine their downward gaze to earth,
Whilst man looks up, enamoured of his birth.
Not in the skies, but deep beneath the soil,
There will you find your happiness and spoil.
Enough for brutes its simple face to know,
But godlike man must pierce and delve below.
Deep in its bowels seek the shining ore,
And at its touch shall Saturn reign once more.
For him whose thews are sound, whose vision clear,
Whose purpose firm, the Golden Age is here.'
Never from cave or tripod, mount or glade,
Issued a voice so welcomed, so obeyed.
From zone to zone the Golden Gospel flew,
And in its train mankind obedient drew.
See from their seats the ancient Gods dethroned,
Altars upset, and oracles disown'd.
The Muses, scared, conceal the smothered lyre;
No longer prized, the Graces swift retire;
Virtue, a butt for ribalds, seeks her shroud,
And even Venus veils herself in cloud.
Religion, Ethics, all men erst adored,
Hymned on the harp, or fought for with the sword,
All lofty scopes, all ends esteemed of old,
Dissolve like mist before the rage for gold.
The priest for gold makes traffic of his robe;
For gold the soldier desolates the globe;
The poet shapes for gold his venal lays;
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Through gold Vice stalks caparisoned with praise.
Tempted by gold, the virgin sells her charms,
Though no Immortal slips into her arms.
Saddled with gold, the adventurer can buy
Titles, precedence, place, and dignity.
High, middle, low, the young, the ripe, the old,
Man, woman, child, live, die, are damned for Gold.
Soon as the youthful mind begins to ope,
It searches Life's significance and scope;
And, fed by generous impulse year by year,
Dreams for itself some glorious career.
Its shall it be, instructed by the Muse,
Truth to abet, and beauty to diffuse;
With full-blown sail, and genius at the helm,
To steer men's thoughts to a serener realm.
Perhaps the ingenuous boy would fain recall
Tintoret's canvas, Memmi's fresco'd wall;
With godlike pencil purify the mart,
And life ennoble with the breath of Art.
Maybe he burns, by Plato's failure fired,
To scale the heights which every wing have tired,
Seize first each part, then comprehend the whole,
And solve the eternal problem of the Soul.
Be these his aims, or, nobler still, to train
His kind to mutiny till Virtue reign,
Soon doth he learn to count his lovely schemes
A host of bubbles in a world of dreams.
Experience whispers early, Have a care!
Who with the Muse would live must live on air.
The tempting maid is but a poet's lie,
`Who gave to song what gold could never buy.'
Confront the world, take counsel with the throng;
Their verdict what? `The thing's not worth a song.'
Are you content you now have learnt your price?
Come, sink the Muse, and don't be quite so nice.
Start a new Company, and float the shares,
Then lunch with Ministers and dine with Mayors.
Pimp for a Party, praise a Premier's heart,
Head a subscription, and then shine-a Bart.
Return your income fifty thousand clearThe devil's in it, or you'll die a peer.
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Success so great is never done by halves'Tis only virtue, when 'tis greatest, starves.
Perhaps his breast, untutored yet to serve,
Spurns the base counsel with a proud reserve;
For Youth is stubborn, and when Nature draws,
In vain a parent's warning, wisdom's saws.
Let cravens straight their impotence confess,
And sell their birthright for a filthy mess;
In flowers see, bee-like, nought but stuff for hives,
And for foul lucre prostitute their lives;
They have not failed who never once have tried,
Or, if they failed, they failed for want of pride.
He, he at least his soul will ne'er demean,
But 'mong the foul will keep his honour clean.
O touching sight, to witness day by day
His splendid generous day-dreams fade away!
His sire reproaches, and his brothers scoff,
His mother doubts, his sisters e'en fall off.
The neighbours pity, strangers deem him mad;
Girls, smiling, whisper, What a foolish lad!
Meanwhile his compeers, started in the race,
Are swiftly marching on to power and place.
One makes a coup, and weds a wife of rank;
Another's junior partner in a bank.
A third in sugar with unscriptural hand,
Traffics, and builds a lasting house on sand.
A fourth, for beer and piety renowned,
Owns all the publics in the country round;
Its drink adulterates with face demure,
But burns with zeal to keep opinion pure;
Cares not one jot for bodies drunk or sick,
But scans your soul like a new Dominick.
The fifth, the patron of a new balloon,
Projects a Company to reach the moon;
Baits his prospectus with a batch of peers,
And vows nought pays like money in the Spheres.
Shares in the moon advanced-advancing still.
Then comes a crash-stock guaranteed at nil.
But sure, the man is ruined? Not at all;
He scarce can tumble who has sense to crawl.
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Your modern Icarus is much too wise
On his own pinions to attempt the skiesOn others' soaring follies doth he rise.
Long ere the bubble burst his shares were sold;
Just at that moment he had need of gold.
Singed wings, you know, are but for simple folk;
He, with his peers, 'scapes safe from flame and smoke,
And buys a borough with the happy stroke.
Few are the souls who die for Cato's creed:
To fail seems base, when all around succeed.
Foiled in his purpose, both by foe and friend,
Through noble means to reach a noble end,
The baffled boy forswears his cherished dream,
And learns to swim, like others, with the stream.
Keen to recover precious moments lost,
And taught by bitter tasks what Virtue cost,
He midst the rush, whilst others rise and fall,
Swims on, the most unscrupulous of all.
Let others chouse with care, he cheats with pluck,
And millions stake their all upon his luck.
His daring overawes the small, the great,
And whilst he plunders they but peculate.
He lures the easy, makes the fat his spoil,
Pares the lean wage of proletarian toil;
Swindles the widow of her hoarded mite,
Drags the poor pensioner once more to fight;
Robs age of rest, and youth of prospects fair,
Plunges the sanguine bridegroom in despair;
Severs the ties made sacred long by home,
And sends the son from sire across the foam;
Dashes the faith of plighted swain and maid,
And helps alone the cynic sexton's spade:
Does all that well beseems a Fallen StarIt needs a Lucifer to fall so far!
Sometimes will Fortune on the traitor scowl,
And e'en with gold not pay a deed so foul.
He who was born a glittering child of light,
Trenchant as Raphael, as Ithuriel bright,
Yet sells his soul a vulgar prize to reap,
And for brute guerdons holds his honour cheap,
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Too often finds that he who, grovelling, flies
From unrewarded reverie in the skies,
And seeks in venal efforts to employ
The gifts God formed for beauty and for joy,
Makes but a barren barter of his birth,
And Heaven foregoes, without securing earth.
See how he sinks! The more he strains to clutch
Terrestrial spoil, unworthy of his touch,
It seems, for him, to take elusive shapes,
And like a shadow from his grasp escapes.
As baser wax his aims, more mean his scope,
More and still more he sprawls-the sport of Hope.
Still as he tries to suffocate his soul,
Farther beyond him seems the carnal goal.
In vain he turns to catch the favouring gale;
Becalmed he lies-he labours but to fail.
Poor and despised, he now would fain retrace
His erring steps to his first dwelling-place,
But finds, alas! baseness hath borne its fruit;
Wings long unused have withered at the root.
He who in vain has crawled in vain would fly,
And rots abandoned both by earth and sky.
Meaner his end than that poor tradesman's doom,
Who, asked what words of honour on his tomb
His friends should place, with cynic touch replied,
`Here lies who, born a man, a grocer died!'
Whom doth this foe of human virtue spare?
Look round! More sweet its victims, the more fair.
Its natural slaves, who, spawned from wealth, are born
To Traffic's tricks they lack the soul to scorn,
Whose lust for lucre is their proper lot,
It just as oft impoverishes as not.
'Tis those in whom the Unseen God inspires
The restless leaven of divine desires;
Who, from the moment that they lisp, betray
An alien spirit housed within their clay;
Whose fretful youth life's narrow limits chafe,
And yearns for worlds more spacious, if less safe;
Striving to reach, despite its fleshly thrall,
That larger Something which surrounds us all;These, these the souls-and not that baser band-
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To whom Gold loves to stretch a helping hand;
With early smiles their generous aims to bless,
And lead them, blind, to ruinous success.
When Lelius chanted first his fragrant lays,
Men praised, and he was amply paid with praise.
Not salons' sycophant, nor Fashion's bard,
No glittering heaps did his sweet notes reward.
He was content with audience fit, though few,
When to his side the cunning demon drew.
`Your pen's worth gold; you need but blunt its point;
Come, cut the Muse; the times are out of joint.
Fame's well enough, but comfort has its laws;
You'll make a damned poor supper off applause.
Sing, be select, and starve. Prose is the thingThe thing that pays. The Million now is King.
Write gossip, scandal, slander-what you will;
A well-filled purse awaits a ready quill.'
The curst insidious demon has his way,
And Grub-street swallows Lelius for aye.
Turn from the pen, and for a while survey
The wide domains which brush and canvas sway.
Enter those realms, and what do we behold?
Art, heavenly Art, the slave and pimp of gold!
Time was when its poor votaries were too proud
To sate the itch of a vain-glorious crowd,
Serve the mean aims of narrow personal pelf,
And swell the ignoble retinue of Self.
Only the State, which merges private ends,
Or sacred Church, which lifts them and extends,
Might then presume the artist's craft to claim,
And paid him, happy, with immortal Fame.
Here, Friendship's guest, where fairest Florence lies,
A dream in stone, stretched out before mine eyes,
I think of all the treasures there enshrined,
And what small dole nurtured each master mind;
Or led by memory o'er the classic chain
Which Umbrian slope divides from Tuscan plain,
I all the priceless unbought gems recall
That link with heaven Assisi's frescoed wall;
Then, borne on wings of weakness, I repair
To mine own land, and groan to think that there,
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Debased by Fashion to a venal trade,
Art counts its triumphs by its fortunes made;
Spurned by the State, and by the Church unsought,
Works but for wealth, and by the base is bought;
Stranger to altars, palaces, or domes,
Pampers the pomp of ostentatious homes.
How changed the days since Duccio's hand of old
On Saints and Virgins lavished costly gold;
But for himself asked but a few poor crowns,
Less than we give to harlequins and clowns.
Now do our mercenary tricksters grudge
Almost the very canvas that they smudge;
Yet scan with greedy eyes the glittering heap
That opulent folly holds, for once, so cheap.
See, too, how Genius, when its touch was true,
On humble walls its lasting fancies drew;
Whose modern apes, ridiculously bold,
Hang their ephemeral daubs in frames of gold.
In vain doth Heaven, while Gold thus rules the earth,
With generous instincts sow the soul at birth.
Swift in the genial soil the seed takes root,
Then seeks the sun with many a venturous shoot.
But, ah, how soon the cruel outer air
Checks the brave growth and nips its promise fair!
Warmed by the glow of Tasso's splendid lay,
Or borne by Dante to the gates of Day;
Softly seduced by Scott's romantic strain
To deem all ends, excepting honour, vain;
Or nobly trained by Shelley's burning song
To cherish an eternal feud with wrong,The simple girl constructs a future fair,
Rears a whole world of castles in the air,
And nowhere warned, or deaf to warning, deems
That life will clothe and justify her dreams.
As year by year the maiden grows apace,
And half the woman mantles in her face,
With sickening sense, sad eye, and sinking heart,
She sees her forecasts one by one depart.
Slowly, but, ah, too surely doth she find
That poets' tales no longer rule mankind;
That Peace is homeless as the hunted hare,
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And Love far less a shelter than a snare;
That godlike Valour meets a demon's doom,
Whilst Prudence prospers even from the tomb;
That Youth, save schooled in Mammon's miry ways,
Groans o'er the lapse of unrequited days;
That Beauty, Genius, all are vain and cold,
Till foully touched and fertilised by Gold.
Soon as the time so dear to mother's vows
Draws nigh, to find the maid some fitting spouse,
Then most of all she learns what leading part
Is played by Gold in dramas of the heart.
Chance to young Hylas, beautiful as Dawn,
And sweet as fair, she feels her fancy drawn.
Are you a nymph? one whispers. Let him pass.
He doth but gather daisies in the grass.
Where your cool wave, hidden from human eyes,
In which to lure and love him till he dies?
Bid him rejoin his Hercules, and seize
The golden apples of the Hesperides;
And then perchance, should none more rich than he
Engage your love, you may his Hera be.
Alas, poor Hylas! worse than Mysian fate
Doth his meandering flowery feet await.
If that a Solon, versed in every art
Of song and science, touch the maiden's heart,
The neighbours softly whisper, Have a care;
Can Erudition keep a chaise and pair?
Pundits, alas, like fools, must pay their bills,
And Knowledge figures sorrily in wills.
For single life learning is well enough,
But marriage should be made of sterner stuff.
Should Cato's fame her pious soul attract,
The whole world cries, The woman must be cracked.
What! wed with Virtue! Is the girl awake?
Sure, she confounds the altar with the stake.
Send for the doctor. Try a change of air.
Swear Cato drinks. In war and love all's fair.
Bring Croesus to the front. At four he's freeThere's no one left to swindle after three.
In one brief hour behold him curled and drest,
And borne on wings of fashion to the West!
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What though to regions fondly deemed refined,
He brings his City manners, City mind,
And cynics titter?-he laughs best who wins,A Greenwhich dinner covers many sins.
What! dine with Croesus? Surely. Is a feast
One jot the worse because the host's a beast?
He's worse than that-a snob-a cad. Agreed;
But then his goblets smack of Ganymede?
Do some strange freaks his conversation mar?
He stops your censure with a prime cigar.
A Norway stream, a shooting-lodge in Perth,
In practice look uncommonly like worth.
The Town to hear some new soprano flocks.
You long to go? Well, Croesus has a box.
How at this hour are tickets to be got
For the Regatta? Croesus has a yacht.
Goodwood is here. Your hopes begin to flag.
One chance awaits you: Croesus has a drag.
You doat on Flower-shows: Croesus has a bone.
Be friends with Croesus, and the World's your own.
Who could resist seductions such as these?
Or what could charm, if Croesus failed to please?
Blinded and bribed, the critical are cured,
And loud extol whom late they scarce endured.
Caressed and courted, Croesus grows the rage,
The type and glory of our Golden Age;
And Cato, Hylas, Solon, shoved aside,
Our heavenly maid is hailed as Croesus' bride.
Shade of Lucretius! if thy lyre waxed wild
With sacred rage for Clytemnestra's child,
And nought could hold thee as thy soul surveyed
The cursëd ills Religion can persuade,
How would thy verse impetuously shower
Sonorous scorn on Gold's atrocious power;
Embalm its victims with a touch divine,
And damn the monster in one sounding line!
Can honeyed forms or stereotyped applause
Alter the scope of Heaven's eternal laws?
What though with gifts should massive sideboards groan,
And every heart be glad except her own,
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And troops of blooming girls behold with pride,
Perchance with envy, this resplendent bride;
Though vieing voices hail her Fashion's queen,
And even a Bishop's blessing crown the scene,
No rites, no rings, no altars, can avail
To make a sacred contract of a sale,
Stir the far depths of the reluctant mind,
Or join the hearts which love hath failed to bind.
If soul stands passive whilst the flesh is sold,
Is there no foul aroma in the gold?
Is the base barter covered by the price,
And do huge figures make the nasty nice?
The nameless outcast, prowling for her prey,
Renews her filthy bargain day by day;
Let Croesus give her what he gave his wife,
She's virtuous too-at least, she's his for life.
Croesus-but hold! Let Charity presume
That Croesus' wife but dimly knew her doom.
The luckless maid, since knowledge comes too late,
In splendour seeks oblivion of her fate;
Of every tender pious aim bereft,
Hugs in despair the only idol left;
In alien worship seeks to be consoled,
And builds her hopes of happiness on Gold.
Gold rules her steps, determines her desiresMere puppet she, whilst Mammon jerks the wires.
Futile to ask if London suits her healthWould you consult her doctor, not her wealth?
You soon are answered: Whether ill or well,
A house in Town is indispensable.
Where shall it be? On gravel or on clay?
Wherever tenants have the most to pay.
Price is the thing, not soil. If Fashion's camp
Be pitched just here, what matter dry or damp?
But, health apart, 'tis known that Croesus' wife,
If left to choose, prefers a country life.
Well, she shall have it when the Parks are brown,
And Fashion, wearied, hath dispersed the Town.
But whilst the woods are leafy, and the lanes
With lush wild-flowers rob life of half its pains;
While sweetest scents and softest sounds combine
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To make existence, did they last, divine;
Not for the world must Croesus' wife be missed
From fetid streets, foul rooms, and Fashion's list;
And only thence to rural refuge flies
As, self-exhausted, pleasant Summer dies.
Say, shall we marvel, amid scenes like these,
With all to dazzle, but with nought to please,
If links of simple gold should fail to cleave,
And tempters prompt their webs not vainly weave?
See, Plutus, first in each ignoble strife,
Battered and bored, bethinks him of a wife.
The happy tidings, spreading through the West,
Fires each maternal mercenary breast.
The soaring dames parade their daughters' charms,
To lure the hug of Plutus' palsied arms;
And as brave Eld for one fair woman fought,
For one foul man our world to rage is wrought.
At last, opining he might chance do worse,
Plutus to proud Olympia flings his purse.
Olympia lifts it with triumphant smile,
Whilst round her crowds congratulating guile,
Escorts her to the altar, decks her brows
With orange-buds, then leaves her with her spouse,
Who, though his suit by golden showers throve,
Can grasp his Danaë with no thews of Jove.
O, who shall tell Olympia's tale aright,
Each splendid day, each miserable night;
Her thirst divine by human draughts but slaked,
Her smiling face whilst the heart sorely ached,
Or note the edge whence one we loved so well
To sweet, seductive, base perdition fell?
I cast no stone, but half by rage consoled,
I snatch the lyre and curse this fiendish Gold.
Though Beauty's fame oft spreads through all the land,
Splendour is far more curiously scanned;
And they who once upon Olympia threw
A passing glance, since she was fair to view,
Now gilded pomp and Ostentation's choir
Attend her path, of gazing never tire;
Suck up her speech, translate her silent eyes,
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Each movement, look, and posture scrutinise,
Stalk all her steps, as matron, friend, and wife,
And feed in greedy gossip on her life.
Not mine to follow to the noisome den
Where woman's frailty stands the gaze of men,
And well-coached menials, limed with gold, detail
The piteous scenes that pass behind the veil.
Enough to know that, thanks to wealth, once more
Plutus can woo, e'en richer than before.
The tottering cuckold leaves the court consoled;
Considerate juries tip his horns with Gold!
Sure some malicious demon in the brain
It needs must be, drives men reputed sane
To spurn the joys adjacent to their feet,
In the fond chase of this receding cheat?
Say, when the Stoic on his tranquil height,
And swinish crowd, sweating in miry fight,
In every age a like conclusion reach,
And sage and simple one same sermon preachThat whether Heaven hath made one serf or king,
Reason alone true happiness can bringCan we but stand astounded as we scan
This race untaught, unteachable, called Man?
Would you be truly rich, how small the heap
Your aims require, the price how passing cheap!
A modest house, from urban jars removed,
By thrist selected, yet by taste approved;
Whose walls are gay with every sweet that blows,
Whose windows scented by the blushing rose;
Whose chambers few to no fine airs pretend,
Yet never are too full to greet a friend;
A garden plot, whither unbidden come
Bird's idle pipe and bee's laborious hum;
Smooth-shaven lawn, whereon in pastime's hours
The mallet rings within a belt of flowers;
A leafy nook where to enjoy at will
Gibbon's rich prose or Shakespeare's wizard quill;
A neighbouring copse wherein the stock-doves coo,
And a wild stream unchecked sings all day through;
Two clean bright stalls, where midday, night, and morn,
Two good stout roadsters champ their well-earned corn;
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A few learned shelves from modern rubbish free,
Yet always, Mill, with just a place for Thee;
Head ne'er at dawn by clownish bouts obscured,
And limbs by temperate exercise inured;
A few firm friendships made in early life,
Yet doubly fastened by a pleasant wife;
A wholesome board, a draught of honest wine;This is true wealth; and this, thank Heaven, is mine!
And though you ransacked worlds from shore to shore,
From sea to sky, you could not give me more.
And if, all these beyond, I still should crave
Something impossible this side the grave,
Let humbler souls my soaring hopes forgiveAfter my life still in my verse to live.
Well would it be if Mammon's feverish rage
Did but the vulgar and the base engage;
If those alone whose undistinguished name,
Haply if fouled, would shed no slur on Fame,
Sought in this sordid, despicable strife,
To find the good and snatch the crown of life.
But in the mire of venal fight embroiled,
Have we not seen the noblest scutcheons soiled?
Not the proud thought that many a splendid fray,
When crowns obeyed the fortunes of the day,
To stalwart arms its pregnant issue owed,
Whose glorious blood in their own body flowed;
Not the remembrance that their sires did share
The toils that made this England great and fair;
Not their resplendent pedigree, nor all
The line of haught fierce faces on the wall,
That tells the tale of their ancestral hall,
Have yet availed, in days like these, to hold
Men, thus seduced, from the coarse race for Gold.
Have we not seen the generous beast, whose sires
Once bore their fathers into battle's fires,
By titled gamblers' mercenary taste
His once stout loins to nimble flanks debased,
Made for curst gold to sweat through all his pores,
The panting pet of blacklegs, lords, and whores?
On such a course what dismal woes await,
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Let the world learn by young Lucullus' fate.
Whilst yet the bloom of boyhood matched his cheek,
And all his duty was to master Greek.
Make a long score, bound o'er the running brook,
Cleave the clear wave, Lucullus had a book.
No glorious volume was't, whose subtle page
The wisdom breathed of many a studious age.
No wealth of wit, no Learning's garnered sheaves
Lay, like a treasure, lurking in its leaves.
But, in their place, crabbed Calculation scrawled
Symbols which shocked and figures that appalled.
Not for sweet Fancy, nor the simple stake
Of generous sports, did he his tasks forsake.
Ere sentiment could move, or sense control,
Adventurous Greed had swallowed up his soul.
If Gold Acrisius' Tower of Brass could flout,
How will the playground shut the monster out?
Thus by his own base instincts first betrayed,
The race of harpies lend their shameful aid,
With evil eye his smiling lands behold,
And smooth his path to infamy with gold.
At length behold him grown to man's estate,
Rich, noble, noted, lord of his own fate.
Here Duty beckons, Honour there incites,
And Love entices to its saving rites.
He heeds them not; he joins the madding crowd,
King of the base, the vulgar, and the loud;
Builds his most precious friendships on a bet,
And through the gutter trails his coronet.
Vain fool! inflamed by flattery and conceit,
He marks no pitfalls yawning at his feet;
But, winning, deems the cunning snare his luck,
And losing, pays, to plume him on his pluck;
Accepts each challenge, doubles every stake,
While tipsy plaudits follow in his wake.
But what avails, if Fortune quits his side?
Curse on the jade, he cries, she always lied!
Well, now's an end! . . . A comrade plucks his gown:
An end as yet, man! cut the timber down.
The luck will turn; you lost for want of skill;
Come, play again-you'll win. . . . By G-, I will!
501
Done soon as said. The swift sure axe resounds
Through the green stretch of his ancestral grounds.
The soaring elm, whose topmost boughs defied
The scaling valour of his boyish pride;
The umbrageous beech, beneath whose courtly shade
The loves that issued in his life were made;
The lordly oak, young when his line was young,
To which with pride inherited had clung
His sires and they from whom his sires were sprung;
Behold them now, around the naked hall,
One after one in fell succession fall.
Lo, the wide woods which centuries had seen
By frosts unmoved, mid thunder-fugues serene,
By thousand suns, by tens of thousand showers,
Fostered and fed, one greedy day devours.
And all in vain! Lured by the severed spoil,
The foul fierce harpies fasten on the soil.
`My lands on luck.' We take you. Clear the course;
Twenty to one upon Lucullus' horse!
One minute more, and poor Lucullus flies,
The beggared heir of all the centuries.
Then scoffed, and scourged, and stripped of all his wealth,
His last friends leave him-energy and health.
Anxiety and fierce Excitement's flame
Have scorched his blood and shrivelled up his frame.
`Plum to a pony!' hear the cripple call;
`Ere six months pass, the grave will end it all.'
Lucky at last, he wins his bootless bet,
And dies of drink, debauchery, and debt.
Gone are the times indeed when savage Might
Usurped the throne and claimed the wage of Right.
No longer now the tiller of the soil
Sees his fair fields the lusty robber's spoil;
No timid burgher now grows rich by stealth,
Lest some rude noble swoop upon his wealth;
The quiet citizen no longer fears
A raid upon his money or his ears,
That local turmoil or imperial strife
Will wreck his home or leave him bare for life.
But say, is Force the only fearful foe,
502
Or the keen Sword worst source of human woe?
Wielding base weapons Violence disdained,
Cunning prevails where once Compulsion reigned.
The tyrant's lance, Oppression's piercing shaft,
Torment no more, but abdicate to Craft.
Could feudal despot swooping on his prey,
Could bandit burning for the unequal fray,
Could fire, sword, famine, spread more wreck abroad,
Than marks the path of Greed allied with Fraud;
Or waits on life, where no rude signs portend
When the dread bolt of Ruin will descend?
See the poor father, who for years has toiled,
At one fell stroke of all his store despoiled.
His was the pious wish, by daily care
And safe degrees to make his hearth more fair;
His the ambition-far too meek to roamTo swell the simple luxuries of home;
By loving thrift to deck his comely spouse
With some poor gem, the summit of her vows;
To instruct his boys in every generous art
Which trains the man to act a shining part;
By culture's aid to see his daughters armed
With each fair grace that in their mother charmed;
Year after year, as strength and vigour waned,
To find his fondest forecasts all attained;
And then, since faithful to the final stage,
Doff the hard harness from the back of age.
But watchful Greed with jealous eye beheld
Day after day his little earnings swelled;
Studied the tender workings of his mind,
Marked the fond aims to which his heart inclined;
With specious lips his trusting senses stole,
And with false visions fired his prudent soul.
Poor wretch! but yesterday in modest state
He lived, secure from every bolt of Fate.
To-day, he wanders feverish and depressed,
As though whole Andes weighed upon his breast.
To-morrow, back unto his home he crawls,
A beggared man, and at the threshold falls.
Now will no more his trustful wife behold
The gladsome face returning as of old,
503
And read in sparkling eye and smiling cheek
The day's good tidings e'en before he speak;
Never again in hastening footsteps guess
Some pretty love-gift, token of success.
Their blooming boys, for whom parental hope
So oft had cast the fairest horoscope,
And seen with fond anticipating eyes
Each proud successive civic honour rise,
Torn from their noble studies, have to crave
From base pursuits the pittance of a slave,
Pour the soul's wine into the body's sieve,
And grand life lose in mean attempts to live.
Perchance, at home their humble wants denied,
Gaunt Hunger drives them from their mother's side;
Leaves her to weep alone o'er what hath been,
And places ocean, pitiless, between.
The tender girls, their father's pride and joy,
Whose dreams a fiend had scrupled to destroy;
From childhood's earliest days whose only care
Was to be gracious, virtuous, and fair,
And who from Heaven could nothing else implore
Save to be all their mother was before;
Who pictured as their perfect scheme of life
A clinging daughter and a helpful wife,At one rude flash behold the world enlarge,
And stand, pale victims, trembling on the marge.
Little, alas, now boots it where they roam,
Since they must leave the tranquil shores of home.
Whether, poor slaves, they crawl with aching feet
Hour after hour from dreary street to street,
Or, as in mockery of home, alas!
Beneath the stranger's icy portal pass,
And thankless task and miserable wage
Their exiled cheerless energies engage,
Their youth, their life, is blasted at the core,
And Hope's sweet sap will mount their veins no more.
Should every door their humble prayers repel,
Scorning to buy what Hunger kneels to sell,
And they, half thankful that the strangers spurn,
To their own roof be driven to return,
How strange the scene that meets their wearied gaze!
How changed the hearth, the home, of other days!
504
Contracting Care usurps the mother's face,
Whose smiles of old spread sunshine through the place.
Alone she weeps; but should she chance to hear
Her husband's steps, she hides the furtive tear;
Follows his movements with an anxious dread,
Studies his brow, and scans his restless tread;
Assails his woe with every female wile,
Prattles of hope, and simulates a smile.
He, broken man, wrapt in perpetual gloom,
Wanders anon from vacant room to room;
Then, creeping back, the image of despair,
With a deep sigh he sinks into his chair.
He seldom speaks; and when his voice is heard,
Peevish its tone, and querulous his word;
And vain laments and childish tears attest
The lamp of life is dying in his breast.
Perhaps his death some timely pittance frees,
Secured by prudence in their days of ease;
And, O the pity! posthumous relief
Stanches love's wounds, and blunts the edge of grief.
Unless, indeed-for this too hath been knownAll-grasping Greed hath made that mite its own,
Filched from the widow her last hopes of bread,
And whom it ruined living, plunders dead!
These are thy triumphs, Gold! thy trophies these,
To nurture fraud, and rob the world of ease,
Faith to befool, young genius to seduce,
And blight at once its beauty and its use.
Thine is the bait, as loveless hearths avouch,
Which drags fresh victims to the venal couch;
Thine the foul traps wherewith our ways are rife,
That lure them first, then close upon their life;
Thine, thine the springes, set in regions fair,
Whose unseen nooses strangle whom they snare;
The cynic glory thine to lie in wait
To make men little who had else been great,
Frustrate our plenty, aggravate our dearth,
And keep eternal feud 'twixt Heaven and Earth!
Lo, where huge London, huger day by day,
505
O'er six fair counties spreads its hideous sway,
A tract there lies by Fortune's favours blest,
And at Fame's font yclept the happy West.
There, as by wizard touch, for miles on miles,
Rise squares, streets, crescents of palatial piles.
In the brave days when England's trusty voice
Made grappling rivals tremble or rejoice;
When, foremost shield of Weakness or of Right,
She scorned to warn unless resolved to smite;
When, few but firm, her stalwart children bore
The terror of her Flag from shore to shore,
Purged Christ's dear tomb from sacrilege and shame,
And made the Moslem quake at Richard's name;
Taught the vain Gaul, though gallant, still to kneel,
And Spain's proud sons the weight of northern steel;Then were her best in no such splendour nursed
As now awaits her basest and her worst.
No kingly Harry glittering with renown,
No Edward radiant in a peaceful crown,
Was housed as now, at turn of Fortune's wrist,
Some lucky navvy turned capitalist,
Some convict's bastard who a-sudden shines
In the bright splendour of Australian mines,
Or subtle Greek, who, skilled in Eastern ways,
Exposes all Golconda to our gaze.
These, as to Pomp's pretentious peaks they rush,
Heed not the crowds their sordid conquests crush:
Secure in glaring opulence, they scan
With placid eyes the miseries of man;
Fat units, watch the leanness of the whole,
And gag remonstrance with a paltry dole:
Mid harrowing want, with conscience unafraid,
Die on the golden dirt-heaps they have made.
Here Plenty gorges gifts from every zone,
There thankful Hunger gnaws its meagre bone;
Profusion here melts more than pearls in wine,
There craves gaunt Penury some shucks from swine;
And whilst rich rogues quaff deep round roaring fires,
At Dives' portal Lazarus expires!
Betwixt these fierce extremes of wealth and woe,
A crowd of strugglers hustles to and fro,
506
Whose one sole aim and only hope in life
Are just to wrench subsistence from the strife.
To what base shifts these hideous straits compel
The straining wretches, let our records tell.
Victims of greedy Competition's craft,
We drain cheap poison in each sparkling draught,
Purchase a lie in every vaunted ware,
And swallow filth in the most frugal fare.
Building a refuge for our age, we find
The crumbling mortar lets in wet and wind;
Face the rude waves, by science freed from awe,
To sink, poor dupes, on life-belts made of straw!
Nor this the worst! When ripened Shame would hide
Fruits of that hour when Passion conquered Pride,
There are not wanting in this Christian land
The breast remorseless and the Thuggish hand,
To advertise the dens where Death is sold,
And quench the breath of baby-life for gold!
Nor man alone, case-hardened man, surveys
These shocking contrasts with a careless gaze.
Fair melting woman of the tender breast
Here finds no room for pity as her guest.
Unsexed, she strains to Ostentation's goal,
While Splendour's dreams demoralise her soul;
Drains, like a goddess, hecatombs of lives,
Nor heeds who lags, provided she arrives.
See Claribel, by every gift designed
Mid anguish keen to be an angel kind,
Once plunged in rival factions' golden fight,
Turned to a demon in her own despite.
Behold, to-morrow in the Royal smile
Will bask the birth and wealth of all the Isle.
She, long abroad, received the summons late.
What's to be done? Nor time nor tide will wait.
She turns her wardrobe over, racks her brain;
Nothing will do. She wants a dress and train.
Drive to the modiste's. Not a finger free.
There's only Clara. Clara let it be.
But Clara's sick and sorry. Give her gold;
Her aches will cease, her sorrows be consoled.
507
It must be done. Sure Lilian there will glow
In gorgeous newness decked from top to toe;
Shall it be said that Claribel did less?
To-morrow, then, in time the train and dress.
So Clara drags her weary limbs from bed,
O'er the brave finery hangs her throbbing head;
Still as her senses swim sews on and on,
Till day dies out and twilight pale is gone.
Then, by the taper's soft and silent light,
Like a pale flower that opens most by night,
Her pace she quickens, and the needle moves
Subtler and swifter through the gauzy grooves;
But as the dawn on guttering sockets gains,
Her tired lids drop, and sleep arrests her pains.
But sleep how short! She feels her shoulder clutched:
`Clara, awake! the train's not even touched!
Day strides apace. See, there's the morning sun,
And ere again he sinks, 't must all be done.'
Again, again, the shooting thread she plies,
In silent agony of smothered sighs.
She seems to breathe her breath into the gown,
To give it life the while she lays hers down.
Fast as the task advances set by pride,
So fast within her ebbs the vital tide.
The daylight goes, and softly comes the moon's,
And then poor Clara over the last stitch swoons.
Meanwhile, the panting Claribel awaits
The precious gown within her golden gates.
It comes-it comes. Now who shall shine her down?
Not Lilian, surely? No, not the entire Town.
She not for worlds had lost this courtly chance;
And Clara dies that Claribel may dance!
If private worth, thus languishing, expires,
Will public Virtue keep alive her fires?
The slaves of wealth, in Britain as in Rome,
Bring to the Forum vices formed at home.
First the community, and then the State,
Falls to their fangs, which naught can satiate.
Not born nor bred to rule, of culture void,
508
And by no wave of young ambition buoyed,
Anxious on heights conspicuous to flaunt
Nought but the tawdry trophies they can vaunt,
They woo the grasping crowd with golden guile,
And spread Corruption's canker through the Isle.
You want a seat? Then boldly sate your itch.
Be very radical, and very rich.
Sell your opinions first to please the pure,
Then buy the sordid, and your triumph's sure.
Do all, in brief, that honest men abhor,
And England hails another Senator.
See the vain Tribune who, in lust of power,
Bows to the base exactions of the hour,
And, fooled by sycophants, stands forth at last
A devotee turned sworn iconoclast!
Behind him sit dense rows of golden mutes,
Deaf to whate'er demonstrates or refutes,
Ready to vote, rescind, obey in all
The whip demands, as hounds the huntsman's call.
They neither know nor reck what helpful deeds
In this grave hour their perilled Country needs.
They want to see their daughters nobly wed,
Their wives at Court, their own names trumpeted,
Their private Bills advanced another stage,
Their schemes of plunder foisted on the age.
Leave them but these, the gamblers come to call,
Nor heed an Empire nodding to its fall!
When Power is built on props like these, how vain
The hope that Law the giddy will restrain!
Spoilt by twin sops, servility and gold,
The headstrong crowd is then but ill controlled.
In vain they now would sway who lately served,
And Riot cows Authority unnerved.
Better that such base compromise should end,
And the dread bolt of Anarchy descend!
Goths of the gutter, Vandals of the slum,
Thieves and Reformers, come! Barbarians, come!
Before your might let rails and rules be hurled,
And sweep Civilisation from the world!
509
Nor now, alas, do Commoners alone
To private ends the public weal postpone.
Those too, whom worth ancestral plants on seats
High above where all vulgar Clamour beats,
With paltry fear to their clipped ermine cling,
And shrink from right, lest right should ruin bring.
The Peers stand firm; the Commons disagree.
The Peers be-well, it now is close on three.
By five, a world of reasons will be found.
Throw Jonas over, or the ship's aground.
You know the fury of the hand that steers;
And what were Britain with no House of Peers?
Would Primogeniture its fall survive,
Or even Property be kept alive?
Let Herbert fume, or frantic Cecil chafe,
Better a deal to choose the side that's safe;
Bow to the will of Finlen and his hordes,
And still thank Heavën for a House of Lords!
Thus may the British breast exult to think.
That noble names can sell ignoble ink;
That ill-got gains, if deftly spent, unlock
Birth's choicest circles to the ambitious smock;
That Dives foul mounts fine Aristo's stairs,
If but Aristo Dives' plunder shares;
And half Debrett urbanely flocks to White's,
To back the boor who saves them from the kites.
His son succeeds him. `Make the son a Peer.
Why not? His income's eighty thousand clear.
New blood is wanted. Here's the very stuff.
Besides, he wields the county vote.' Enough.
But hold! there's Cato. `Cato! are you sane?
Why, Cato's means but one small hearth sustain.
Ennoble Cato, you'll have Peers for life,
Or else forbid the man to take a wife.
He can't maintain the necessary state,
And would you have a poor name legislate?
No, Dives' son's the very man we need.
What says the Crown?' The Crown! Of course, Agreed.
And the young fool, enriched by parent knaves,
From Ruin's jaws our Constitution saves!
Is there no path of honour for the great,
510
No sound and clean salvation for the State?
Must we for ever fly to shifts like this,
And trust to Gold to save us from the abyss?
Must honours old by new-got wealth be vamped,
And Valour's stock by plutocrats be swamped?
Back to your lands, base sons of splendid sires!
From spendthrift squares back to your native shires!
Back, back from Baden, and leave Homburg's shades
To dazzling Jews and mercenary jades.
Leave London's round of vulgar joys to those
Who seek in such from base pursuits repose.
Cease to contend with upstart Wealth's parade,
To wring your lands to vie with tricks of trade;
And, proudly spurning Glitter's transient lies,
At least be honest, if you can't be wise!
Worship your household gods, and spend at home
The solid earnings of the generous loam.
Delve, fence, and drain; the dripping waste reclaim;
With spreading woodlands multiply your fame.
Yours let it be to screen the reverent hind,
Who loves your presence, 'gainst the frost and wind;
Scorning to count the profit, raise his lot;
Lure the shy Graces to his lowly cot;
Be, one and all, acknowledged, far and wide,
Patriarchs and patterns of the country side.
And whether demagogues shall rise or fall,
A Cleon mount, or Boänerges bawl,
True to yourselves and native duty, thus
Save this poor England by being virtuous!
And you, Sir, hope of this once famous isle,
Round whom its halo plays, its favours smile,
Hark to the Muse, which, poised on Candour's wings,
Flouts the base crowd, but scorns to flatter kings.
Hark, while she tells you, nor her counsel spurn,
From giddy Pleasure's gilded toys to turn;
That not from minions opulent or coarse
Do Princes gain their lustre and their force;
That Reverence anchors not in deep carouse,
And that a Crown fits only kingly brows!
Fired by each bright example, shun the shade,
Where Scandal best can ply her noxious trade.
511
Learn from your pious Father how to share
With hands, too lonely now, a Kingdom's care.
Be by your fair loved Consort's pattern moved,
And like your virtuous Mother, stand approved;
Do for this England all the Sceptre can,
And be at least a stainless gentleman.
Be this too much, you well may live to find
That firmest Thrones can fail the weak and blind,
And, though no Samson, sharing half his fate,
Pull down the pillars of a mighty State!
Whilst our domestic fortunes thus obey
All-searching Gold's demoralising sway,
We hug the limits of our puny shore,
And Glory knows our once great name no more.
First are we still in every bloodless fray,
Where piles of gold adventurous prows repay;
But when flushed Honour sets the world on fire,
We furl our sails and to our coasts retire;
And, basely calm whilst outraged nations bleed,
Invent new doctrines to excuse our greed.
When gallant Denmark, now the spoiler's prey,
Flashed her bright blade, and faced the unequal fray,
And, all abandoned both by men and gods,
Fell, faint with wounds, before accursèd odds,Where, where was England's vindicating sword,
Her promised arm, to stay the invading horde;
Bid the rude German drop his half-clutched spoil,
And scare the robber from ancestral soil?
The fair young Dane, beloved by every Grace,
And all the Virtues shining in her face,
Who, more an angel than a princess deemed,
Withal was even sweeter than she seemed,
With noisy throats we summoned o'er the foam,
And with cheap cheers escorted to her home.
But when with streaming eye and throbbing breast
She, pious child, her loving fears confessed,
And, leagued with Honour's voice and Valour's ire,
Prayed us to save her country and her sire,
We turned away, and opulently cold,
Put back our swords of steel in sheaths of gold!
512
And yet what sandy base doth Gold afford,
Though crowned by Law, and fenced round by the Sword,
Learn from that Empire which, a scorn for aye,
Grew in a night and perished in a day!
Helped by a magic name and doubtful hour,
See the Adventurer scale the steeps of Power.
Upon him groups of desperate gamesters wait,
To snatch their profit from a sinking State.
Folly, and Fate which Folly still attends,
Conspire to shape and expedite their ends.
The Hour, the Man are here! No pulse? No breath?
Wake, Freedom, wake! In vain! She sleeps like Death.
The impious hands, emboldened by her swoon,
Choke in the night, and slay her in the noon!
Then, when vain crowds with dilatory glaive
Rush to avenge the life they would not save,
The prompt conspirators with lavish hand
Fling their last pieces to a pampered band,
Bribe cut-throat blades Vengeance' choked ways to hold,
And bar the avenues of rage with gold!
Then mark how soon, amid triumphant hymns,
The Imperial purple girds the blood-stained limbs.
The perjured hands a golden sceptre gain,
A crown of gold screens the seared brow of Cain,
And golden eagles, erst of simpler ore,
Assert the Caesar, and his rod restore.
See round his throne Pomp's servile tributes swell,
Not Nero knew, e'er Rome to ruin fell,
Far from his feet the lust of glitter spread,
And the vain herd on Splendour's follies fed!
Nor they alone, the shallow, base, and gay,
Bend to this Idol with the feet of clay:
Statesmen and soldiers kneel with flattering suit,
Kings are his guests, e'en queens his cheeks salute;
Senates extol him, supple priests caress,
And even thou, O Pius, stoop'st to bless!
And the World's verdict, ever blind as base,
Welcomes the `Second Saviour' of the race!
And yet how weak this Empire girt with gold
Did prove to save when Battle's torrents rolled,
513
Have we not seen in ruin, rout, and shame,
Burnt deep in Gaul's for ever broken fame?
What then availed her courts of pomp and pride,
What her bright camps with glittering shows allied?
What, in that hour, the luxury which passed
To soldiers' lips the sybarite repast?
Did all her gold suffice, when steel withstood
Her stride, to make her rash, vain challenge good?
Behold her Chief, in comfort longwhile slung,
By War's rough couch and random fare unstrung
His vaunted Leaders, who to Power had mown
Their path with swords that propped a venal Throne,
Brandishing rival blades, his brain confound,
While still, but sure, the solid foe press round.
See her soft sons, whom arms enervate lead,
Spurn the long marches which to victory speed,
And, fondly deeming Science served by Wealth
Will snatch the fight at distance and by stealth,
Smitten with fear at Valour's downright face,
And taught swift limbs in Flight's ignoble chase!
See one, see all, before the Victor fleet,
Then lay their swords, submissive, at his feet!
O hapless France! e'en then insurgent ire
Had your soiled scutcheon lifted from the mire,
Placed the bright helm on Honour's front once more,
And laurels reaped more lasting than of yore,
Had not rich ease your manhood's marrow stole,
And gold emollient softened all your soul.
O, what a sight-a sight these eyes beheldHer fair green woods by the invader felled;
Her fields and vineyards by the Teuton trod,
Those she once smote encamped upon her sod;
Her homes, in dread, abandoned to the foe,
Or saved from rapine by obsequience low;
Her cities ransomed, provinces o'erawed,
Her iron strongholds wrenched by force or fraud;
Her once proud Paris grovelling in the dust,
And-crowning irony, if lesson justThe grasping victor, loth to quit his hold,
Coaxed slowly homewards o'er a bridge of gold!
514
Is there no warning, England, here, for thee?
Or are Heaven's laws balked by a strip of sea?
Are thy foundations, Albion, so approved,
Thou canst behold such downfall all unmoved?
Have we not marked how this Briarean Gold
Doth all our life and energies enfold?
And as our practice, so our doctrines tooWe shape new ethics for our vices new;
Our sires forswear, our splendid Past defame,
And in high places glory in our shame!
Hear our loud-tinkling Tribunes all declare
Once lavish England hath no blood to spare,
No gold to spend; within her watery wall
She needs to roll and wallow in it all.
Doth towering Might some poor faint Cause oppress,
They bid her turn, impartial, from distress;
Indulge her tears, but hide her ire from sight,
Lest a like doom her angry front invite.
And when this craven caution fails to save
Her peaceful fortunes from the braggart glaive,
They bid her still be moral and be meek,
Hug tight her gold, and turn the other cheek.
Her very sons, sprung from her mighty loins,
We aliens make, to save some paltry coins;
With our own hands destroy our Empire old,
And stutter, `All is lost, except our gold!'
With languid limbs, by comfortable fire,
We see our glories, one by one, expire;
A Nelson's flag, a Churchill's flashing blade,
Debased to menials of rapacious Trade;
Lost by a Cardwell what a Wellesley won,
And by a Gladstone Chatham's world undone!
Pale, gibbering spectres fumbling at the helm,
Whilst dark winds howl, and billowy seas o'erwhelm.
Yet deem you, England, that you thus will save,
Even your wealth from rapine or the grave?
Will your one chain of safety always hold,
Or `silver streak' for ever guard your gold?
If through long slumbrous years the ignoble rust
Of selfish ease your erst bright steel encrust,
When Storm impends, you vainly will implore
The Gods of Ocean to protect your shore.
515
Bribed by the foe, behold Britannia stand
At Freedom's portals with a traitress hand,
Help the Barbarian to its sacred hold,
Then, like Tarpeia, sink oppressed with Gold!
Perish the thought! O, rather let me see
Conspiring myriads bristling on the sea,
Our tranquil coasts bewildered by alarms,
And Britain, singly, face a World in arms!
What if a treacherous Heaven befriend our foes?
Let us go down in glory, as we rose!
And if that doom-the best that could betideBe to our Fame by envious Fate denied,
Then come, primeval clouds and seasons frore,
And wrap in gloom our luckless land once more!
Come, every wind of Heaven that rudely blows,
Plunge back our Isle in never-ending snows!
Rage, Eurus, rage! fierce Boreas, descend!
With glacial mists lost Albion befriend!
E'en of its name be every trace destroyed,
And Dark sit brooding o'er the formless Void!
~ Alfred Austin,
696:class:Classics

BOOK THE THIRTEENTH

The Speeches of Ajax and Ulysses

The chiefs were set; the soldiers crown'd the field:
To these the master of the seven-fold shield
Upstarted fierce: and kindled with disdain.
Eager to speak, unable to contain
His boiling rage, he rowl'd his eyes around
The shore, and Graecian gallies hall'd a-ground.
Then stretching out his hands, O Jove, he cry'd,
Must then our cause before the fleet be try'd?
And dares Ulysses for the prize contend,
In sight of what he durst not once defend?
But basely fled that memorable day,
When I from Hector's hands redeem'd the flaming prey.
So much 'tis safer at the noisie bar
With words to flourish, than ingage in war.
By diff'rent methods we maintain our right,
Nor am I made to talk, nor he to fight.
In bloody fields I labour to be great;
His arms are a smooth tongue, and soft deceit:
Nor need I speak my deeds, for those you see,
The sun, and day are witnesses for me.
Let him who fights unseen, relate his own,
And vouch the silent stars, and conscious moon.
Great is the prize demanded, I confess,
But such an abject rival makes it less;
That gift, those honours, he but hop'd to gain,
Can leave no room for Ajax to be vain:
Losing he wins, because his name will be
Ennobled by defeat, who durst contend with me.
Were my known valour question'd, yet my blood
Without that plea wou'd make my title good:
My sire was Telamon, whose arms, employ'd
With Hercules, these Trojan walls destroy'd;
And who before with Jason sent from Greece,
In the first ship brought home the golden fleece.
Great Telamon from Aeacus derives
His birth (th' inquisitor of guilty lives
In shades below; where Sisyphus, whose son
This thief is thought, rouls up the restless heavy stone),

Just Aeacus, the king of Gods above
Begot: thus Ajax is the third from Jove.
Nor shou'd I seek advantage from my line,
Unless (Achilles) it was mix'd with thine:
As next of kin, Achilles' arms I claim;
This fellow wou'd ingraft a foreign name
Upon our stock, and the Sisyphian seed
By fraud, and theft asserts his father's breed:
Then must I lose these arms, because I came
To fight uncall'd, a voluntary name,
Nor shunn'd the cause, but offer'd you my aid?
While he long lurking was to war betray'd:
Forc'd to the field he came, but in the reer;
And feign'd distraction to conceal his fear:
'Till one more cunning caught him in the snare
(Ill for himself); and dragg'd him into war.
Now let a hero's arms a coward vest,
And he who shunn'd all honours, gain the best:
And let me stand excluded from my right,
Robb'd of my kinsman's arms, who first appear'd in fight,

Better for us, at home had he remain'd,
Had it been true the madness which he feign'd,
Or so believ'd; the less had been our shame,
The less his counsell'd crime, which brands the Grecian name;

Nor Philoctetes had been left inclos'd
In a bare isle, to wants and pains expos'd,
Where to the rocks, with solitary groans,
His suff'rings, and our baseness he bemoans:
And wishes (so may Heav'n his wish fulfill)
The due reward to him, who caus'd his ill.
Now he, with us to Troy's destruction sworn,
Our brother of the war, by whom are born
Alcides' arrows, pent in narrow bounds,
With cold and hunger pinch'd, and pain'd with wounds,
To find him food and cloathing, must employ
Against the birds the shafts due to the fate of Troy.
Yet still he lives, and lives from treason free,
Because he left Ulysses' company;
Poor Palamede might wish, so void of aid,
Rather to have been left, than so to death betray'd.
The coward bore the man immortal spight,
Who sham'd him out of madness into fight:
Nor daring otherwise to vent his hate,
Accus'd him first of treason to the state;
And then for proof produc'd the golden store,
Himself had hidden in his tent before:
Thus of two champions he depriv'd our host,
By exile one, and one by treason lost.
Thus fights Ulysses, thus his fame extends,
A formidable man, but to his friends:
Great, for what greatness is in words, and sound,
Ev'n faithful Nestor less in both is found:
But that he might without a rival reign,
He left this faithful Nestor on the plain;
Forsook his friend ev'n at his utmost need,
Who tir'd, and tardy with his wounded steed,
Cry'd out for aid, and call'd him by his name;
But cowardice has neither ears nor shame;
Thus fled the good old man, bereft of aid,
And, for as much as lay in him, betray'd:
That this is not a fable forg'd by me,
Like one of his, an Ulyssean lie,
I vouch ev'n Diomede, who tho' his friend,
Cannot that act excuse, much less defend:
He call'd him back aloud, and tax'd his fear;
And sure enough he heard, but durst not hear.

The Gods with equal eyes on mortal look,
He justly was forsaken, who forsook:
Wanted that succour, he refus'd to lend,
Found ev'ry fellow such another friend:
No wonder, if he roar'd that all might hear;
His elocution was increas'd by fear:
I heard, I ran, I found him out of breath,
Pale, trembling, and half dead with fear of death.
Though he had judg'd himself by his own laws,
And stood condemn'd, I help'd the common cause:
With my broad buckler hid him from the foe
(Ev'n the shield trembled as he lay below);
And from impending Fate the coward freed:
Good Heav'n forgive me for so bad a deed!
If still he will persist, and urge the strife,
First let him give me back his forfeit life:
Let him return to that opprobrious field;
Again creep under my protecting shield:
Let him lie wounded, let the foe be near,
And let his quiv'ring heart confess his fear;
There put him in the very jaws of Fate;
And let him plead his cause in that estate:
And yet when snatch'd from death, when from below
My lifted shield I loos'd, and let him go;
Good Heav'ns, how light he rose, with what a bound
He sprung from earth, forgetful of his wound;
How fresh, how eager then his feet to ply;
Who had not strength to stand, had speed to fly!

Hector came on, and brought the Gods along;
Fear seiz'd alike the feeble, and the strong:
Each Greek was an Ulysses; such a dread
Th' approach, and ev'n the sound of Hector bred:
Him, flesh'd with slaughter, and with conquest crown'd,
I met, and over-turn'd him to the ground;
When after, matchless as he deem'd in might,
He challeng'd all our host to single fight;
All eyes were fix'd on me: the lots were thrown;
But for your champion I was wish'd alone:
Your vows were heard; we fought, and neither yield;
Yet I return'd unvanquish'd from the field.
With Jove to friend, th' insulting Trojan came,
And menac'd us with force, our fleet with flame.
Was it the strength of this tongue-valiant lord,
In that black hour, that sav'd you from the sword?
Or was my breast expos'd alone, to brave
A thousand swords, a thousand ships to save?
The hopes of your return! And can you yield,
For a sav'd fleet, less than a single shield?
Think it no boast, o Grecians, if I deem
These arms want Ajax, more than Ajax them:
Or, I with them an equal honour share;
They honour'd to be worn, and I to wear.
Will he compare my courage with his sleight?
As well he may compare the day with night.
Night is indeed the province of his reign:
Yet all his dark exploits no more contain
Than a spy taken, and a sleeper slain;
A priest made pris'ner, Pallas made a prey:
But none of all these actions done by day:
Nor ought of these was done, and Diomede away.
If on such petty merits you confer
So vast a prize, let each his portion share;
Make a just dividend; and if not all,
The greater part to Diomede will fall.
But why for Ithacus such arms as those,
Who naked, and by night invades his foes?
The glitt'ring helm by moonlight will proclaim
The latent robber, and prevent his game:
Nor cou'd he hold his tott'ring head upright
Beneath that morion, or sustain the weight;
Nor that right arm cou'd toss the beamy lance;
Much less the left that ampler shield advance;
Pond'rous with precious weight, and rough with cost
Of the round world in rising gold emboss'd.
That orb would ill become his hand to wield,
And look as for the gold he stole the shield;
Which, shou'd your error on the wretch bestow,
It would not frighten, but allure the foe:
Why asks he, what avails him not in fight,
And wou'd but cumber, and retard his flight,
In which his only excellence is plac'd?
You give him death, that intercept his haste.
Add, that his own is yet a maiden-shield,
Nor the least dint has suffer'd in the field,
Guiltless of fight: mine batter'd, hew'd, and bor'd,
Worn out of service, must forsake his lord,
What farther need of words our right to scan?
My arguments are deeds, let action speak the man.
Since from a champion's arms the strife arose,
Go cast the glorious prize amid the foes;
Then send us to redeem both arms, and shield,
And let him wear, who wins 'em in the field.

He said: a murmur from a multitude,
Or somewhat like a stifled shout, ensu'd:
'Till from his seat arose Laertes' son,
Look'd down a while, and paus'd, e'er he begun;
Then, to th' expecting audience, rais'd his look,
And not without prepar'd attention spoke:
Soft was his tone, and sober was his face;
Action his words, and words his action grace.

If Heav'n, my lords, had heard our common pray'r,
These arms had caus'd no quarrel for an heir;
Still great Achilles had his own possess'd,
And we with great Achilles had been bless'd;
But since hard Fate, and Heav'n's severe decree,
Have ravish'd him away from you, and me
(At this he sigh'd, and wip'd his eyes, and drew,
Or seem'd to draw, some drops of kindly dew),
Who better can succeed Achilles lost,
Than he, who gave Achilles to your hoast?
This only I request, that neither he
May gain, by being what he seems to be,
A stupid thing; nor I may lose the prize,
By having sense, which Heav'n to him denies:
Since great or small, the talent I enjoy'd
Was ever in the common cause employ'd;
Nor let my wit, and wonted eloquence,
Which often has been us'd in your defense,
And in my own, this only time be brought
To bear against my self, and deem'd a fault.
Make not a crime, where Nature made it none;
For ev'ry man may freely use his own.
The deeds of long-descended ancestors
Are but by grace of imputation ours,
Theirs in effect; but since he draws his line
From Jove, and seems to plead a right divine;
From Jove, like him, I claim my pedigree,
And am descended in the same degree:
My sire Laertes was Arcesius' heir,
Arcesius was the son of Jupiter:
No parricide, no banish'd man, is known
In all my line: let him excuse his own.
Hermes ennobles too my mother's side,
By both my parents to the Gods ally'd.
But not because that on the female part
My blood is better, dare I claim desert,
Or that my sire from parricide is free;
But judge by merit betwixt him, and me:
The prize be to the best; provided yet
That Ajax for a while his kin forget,
And his great sire, and greater uncle's name,
To fortifie by them his feeble claim:
Be kindred and relation laid aside,
And honour's cause by laws of honour try'd:
For if he plead proximity of blood;
That empty title is with ease withstood.
Peleus, the hero's sire, more nigh than he,
And Pyrrhus, his undoubted progeny,
Inherit first these trophies of the field;
To Scyros, or to Pthia, send the shield:
And Teucer has an uncle's right; yet he
Waves his pretensions, nor contends with me.

Then since the cause on pure desert is plac'd,
Whence shall I take my rise, what reckon last?
I not presume on ev'ry act to dwell,
But take these few, in order as they fell.

Thetis, who knew the Fates, apply'd her care
To keep Achilles in disguise from war;
And 'till the threatning influence was past,
A woman's habit on the hero cast:
All eyes were cozen'd by the borrow'd vest,
And Ajax (never wiser than the rest)
Found no Pelides there: at length I came
With proffer'd wares to this pretended dame;
She, not discover'd by her mien, or voice,
Betray'd her manhood by her manly choice;
And while on female toys her fellows look,
Grasp'd in her warlike hand, a javelin shook;
Whom, by this act reveal'd, I thus bespoke:
O Goddess-born! resist not Heav'n's decree,
The fall of Ilium is reserv'd for thee;
Then seiz'd him, and produc'd in open light,
Sent blushing to the field the fatal knight.
Mine then are all his actions of the war;
Great Telephus was conquer'd by my spear,
And after cur'd: to me the Thebans owe,
Lesbos, and Tenedos, their overthrow;
Syros and Cylla: not on all to dwell,
By me Lyrnesus, and strong Chrysa fell:
And since I sent the man who Hector slew,
To me the noble Hector's death is due:
Those arms I put into his living hand,
Those arms, Pelides dead, I now demand.

When Greece was injur'd in the Spartan prince,
And met at Aulis to avenge th' offence,
'Twas a dead calm, or adverse blasts, that reign'd,
And in the port the wind-bound fleet detain'd:
Bad signs were seen, and oracles severe
Were daily thunder'd in our gen'ral's ear;
That by his daughter's blood we must appease
Diana's kindled wrath, and free the seas.
Affection, int'rest, fame, his heart assail'd:
But soon the father o'er the king prevail'd:
Bold, on himself he took the pious crime,
As angry with the Gods, as they with him.
No subject cou'd sustain their sov'reign's look,
'Till this hard enterprize I undertook:
I only durst th' imperial pow'r controul,
And undermin'd the parent in his soul;
Forc'd him t' exert the king for common good,
And pay our ransom with his daughter's blood.
Never was cause more difficult to plead,
Than where the judge against himself decreed:
Yet this I won by dint of argument;
The wrongs his injur'd brother underwent,
And his own office, sham'd him to consent.

'Tis harder yet to move the mother's mind,
And to this heavy task was I design'd:
Reasons against her love I knew were vain;
I circumvented whom I could not gain:
Had Ajax been employ'd, our slacken'd sails
Had still at Aulis waited happy gales.

Arriv'd at Troy, your choice was fix'd on me,
A fearless envoy, fit for a bold embassy:
Secure, I enter'd through the hostile court,
Glitt'ring with steel, and crowded with resort:
There, in the midst of arms, I plead our cause,
Urge the foul rape, and violated laws;
Accuse the foes, as authors of the strife,
Reproach the ravisher, demand the wife.
Priam, Antenor, and the wiser few,
I mov'd; but Paris, and his lawless crew
Scarce held their hands, and lifted swords; but stood
In act to quench their impious thirst of blood:
This Menelaus knows; expos'd to share
With me the rough preludium of the war.

Endless it were to tell, what I have done,
In arms, or council, since the siege begun:
The first encounter's past, the foe repell'd,
They skulk'd within the town, we kept the field.
War seem'd asleep for nine long years; at length
Both sides resolv'd to push, we try'd our strength
Now what did Ajax, while our arms took breath,
Vers'd only in the gross mechanick trade of death?
If you require my deeds, with ambush'd arms
I trapp'd the foe, or tir'd with false alarms;
Secur'd the ships, drew lines along the plain,
The fainting chear'd, chastis'd the rebel-train,
Provided forage, our spent arms renew'd;
Employ'd at home, or sent abroad, the common cause pursu'd.

The king, deluded in a dream by Jove,
Despair'd to take the town, and order'd to remove.
What subject durst arraign the Pow'r supream,
Producing Jove to justifie his dream?
Ajax might wish the soldiers to retain
From shameful flight, but wishes were in vain:
As wanting of effect had been his words,
Such as of course his thundring tongue affords.
But did this boaster threaten, did he pray,
Or by his own example urge their stay?
None, none of these: but ran himself away.
I saw him run, and was asham'd to see;
Who ply'd his feet so fast to get aboard, as he?
Then speeding through the place, I made a stand,
And loudly cry'd, O base degenerate band,
To leave a town already in your hand!
After so long expence of blood, for fame,
To bring home nothing, but perpetual shame!
These words, or what I have forgotten since
(For grief inspir'd me then with eloquence),
Reduc'd their minds; they leave the crowded port,
And to their late forsaken camp resort:
Dismay'd the council met: this man was there,
But mute, and not recover'd of his fear:
Thersites tax'd the king, and loudly rail'd,
But his wide opening mouth with blows I seal'd.
Then, rising, I excite their souls to fame,
And kindle sleeping virtue into flame.
From thence, whatever he perform'd in fight
Is justly mine, who drew him back from flight.

Which of the Grecian chiefs consorts with thee?
But Diomede desires my company,
And still communicates his praise with me.
As guided by a God, secure he goes,
Arm'd with my fellowship, amid the foes:
And sure no little merit I may boast,
Whom such a man selects from such an hoast;
Unforc'd by lots I went without affright,
To dare with him the dangers of the night:
On the same errand sent, we met the spy
Of Hector, double-tongu'd, and us'd to lie;
Him I dispatch'd, but not 'till undermin'd,
I drew him first to tell, what treach'rous Troy design'd:

My task perform'd, with praise I had retir'd,
But not content with this, to greater praise aspir'd:
Invaded Rhesus, and his Thracian crew,
And him, and his, in their own strength I slew;
Return'd a victor, all my vows compleat,
With the king's chariot, in his royal seat:
Refuse me now his arms, whose fiery steeds
Were promis'd to the spy for his nocturnal deeds:
Yet let dull Ajax bear away my right,
When all his days out-balance this one night.

Nor fought I darkling still: the sun beheld
With slaughter'd Lycians when I strew'd the field:
You saw, and counted as I pass'd along,
Alastor, Chromius, Ceranos the strong,
Alcander, Prytanis, and Halius,
Noemon, Charopes, and Ennomus;
Coon, Chersidamas; and five beside,
Men of obscure descent, but courage try'd:
All these this hand laid breathless on the ground;
Nor want I proofs of many a manly wound:
All honest, all before: believe not me;
Words may deceive, but credit what you see.

At this he bar'd his breast, and show'd his scars,
As of a furrow'd field, well plow'd with wars;
Nor is this part unexercis'd, said he;
That gyant-bulk of his from wounds is free:
Safe in his shield he fears no foe to try,
And better manages his blood, than I:
But this avails me not; our boaster strove
Not with our foes alone, but partial Jove,
To save the fleet: this I confess is true
(Nor will I take from any man his due):
But thus assuming all, he robs from you.
Some part of honour to your share will fall,
He did the best indeed, but did not all.
Patroclus in Achilles' arms, and thought
The chief he seem'd, with equal ardour fought;
Preserv'd the fleet, repell'd the raging fire,
And forc'd the fearful Trojans to retire.

But Ajax boasts, that he was only thought
A match for Hector, who the combat sought:
Sure he forgets the king, the chiefs, and me:
All were as eager for the fight, as he:
He but the ninth, and not by publick voice,
Or ours preferr'd, was only Fortune's choice:
They fought; nor can our hero boast th' event,
For Hector from the field unwounded went.

Why am I forc'd to name that fatal day,
That snatch'd the prop and pride of Greece away?
I saw Pelides sink, with pious grief,
And ran in vain, alas! to his relief;
For the brave soul was fled: full of my friend
I rush'd amid the war, his relicks to defend:
Nor ceas'd my toil, 'till I redeem'd the prey,
And, loaded with Achilles, march'd away:
Those arms, which on these shoulders then I bore,
'Tis just you to these shoulders should restore.
You see I want not nerves, who cou'd sustain
The pond'rous ruins of so great a man:
Or if in others equal force you find,
None is endu'd with a more grateful mind.

Did Thetis then, ambitious in her care,
These arms thus labour'd for her son prepare;
That Ajax after him the heav'nly gift shou'd wear!
For that dull soul to stare with stupid eyes,
On the learn'd unintelligible prize!
What are to him the sculptures of the shield,
Heav'n's planets, Earth, and Ocean's watry field?
The Pleiads, Hyads; less, and greater Bear,
Undipp'd in seas; Orion's angry star;
Two diff'ring cities, grav'd on either hand;
Would he wear arms he cannot understand?

Beside, what wise objections he prepares
Against my late accession to the wars?
Does not the fool perceive his argument
Is with more force against Achilles bent?
For if dissembling be so great a crime,
The fault is common, and the same in him:
And if he taxes both of long delay,
My guilt is less, who sooner came away.
His pious mother, anxious for his life,
Detain'd her son; and me, my pious wife.
To them the blossoms of our youth were due,
Our riper manhood we reserv'd for you.
But grant me guilty, 'tis not much my care,
When with so great a man my guilt I share:
My wit to war the matchless hero brought,
But by this fool I never had been caught.

Nor need I wonder, that on me he threw
Such foul aspersions, when he spares not you:
If Palamede unjustly fell by me,
Your honour suffer'd in th' unjust decree:
I but accus'd, you doom'd: and yet he dy'd,
Convinc'd of treason, and was fairly try'd:
You heard not he was false; your eyes beheld
The traytor manifest; the bribe reveal'd.

That Philoctetes is on Lemnos left,
Wounded, forlorn, of human aid bereft,
Is not my crime, or not my crime alone;
Defend your justice, for the fact's your own:
'Tis true, th' advice was mine; that staying there
He might his weary limbs with rest repair,
From a long voyage free, and from a longer war.
He took the counsl, and he lives at least;
Th' event declares I counsell'd for the best:
Though faith is all in ministers of state;
For who can promise to be fortunate?
Now since his arrows are the Fate of Troy,
Do not my wit, or weak address, employ;
Send Ajax there, with his persuasive sense,
To mollifie the man, and draw him thence:
But Xanthus shall run backward; Ida stand
A leafless mountain; and the Grecian band
Shall fight for Troy; if, when my councils fail,
The wit of heavy Ajax can prevail.

Hard Philoctetes, exercise thy spleen
Against thy fellows, and the king of men;
Curse my devoted head, above the rest,
And wish in arms to meet me breast to breast:
Yet I the dang'rous task will undertake,
And either die my self, or bring thee back.

Nor doubt the same success, as when before
The Phrygian prophet to these tents I bore,
Surpriz'd by night, and forc'd him to declare
In what was plac'd the fortune of the war,
Heav'n's dark decrees, and answers to display,
And how to take the town, and where the secret lay:
Yet this I compass'd, and from Troy convey'd
The fatal image of their guardian-maid;
That work was mine; for Pallas, though our friend,
Yet while she was in Troy, did Troy defend.
Now what has Ajax done, or what design'd?
A noisie nothing, and an empty wind.
If he be what he promises in show,
Why was I sent, and why fear'd he to go?
Our boasting champion thought the task not light
To pass the guards, commit himself to night;
Not only through a hostile town to pass,
But scale, with steep ascent, the sacred place;
With wand'ring steps to search the cittadel,
And from the priests their patroness to steal:
Then through surrounding foes to force my way,
And bear in triumph home the heavn'ly prey;
Which had I not, Ajax in vain had held,
Before that monst'rous bulk, his sev'nfold shield.
That night to conquer Troy I might be said,
When Troy was liable to conquest made.

Why point'st thou to my partner of the war?
Tydides had indeed a worthy share
In all my toil, and praise; but when thy might
Our ships protected, did'st thou singly fight?
All join'd, and thou of many wert but one;
I ask'd no friend, nor had, but him alone:
Who, had he not been well assur'd, that art,
And conduct were of war the better part,
And more avail'd than strength, my valiant friend
Had urg'd a better right, than Ajax can pretend:
As good at least Eurypilus may claim,
And the more mod'rate Ajax of the name:
The Cretan king, and his brave charioteer,
And Menelaus bold with sword, and spear:
All these had been my rivals in the shield,
And yet all these to my pretensions yield.
Thy boist'rous hands are then of use, when I
With this directing head those hands apply.
Brawn without brain is thine: my prudent care
Foresees, provides, administers the war:
Thy province is to fight; but when shall be
The time to fight, the king consults with me:
No dram of judgment with thy force is join'd:
Thy body is of profit, and my mind.
By how much more the ship her safety owes
To him who steers, than him that only rows;
By how much more the captain merits praise,
Than he who fights, and fighting but obeys;
By so much greater is my worth than thine,
Who canst but execute, what I design.
What gain'st thou, brutal man, if I confess
Thy strength superior, when thy wit is less?
Mind is the man: I claim my whole desert,
From the mind's vigour, and th' immortal part.

But you, o Grecian chiefs, reward my care,
Be grateful to your watchman of the war:
For all my labours in so long a space,
Sure I may plead a title to your grace:
Enter the town, I then unbarr'd the gates,
When I remov'd their tutelary Fates.
By all our common hopes, if hopes they be
Which I have now reduc'd to certainty;
By falling Troy, by yonder tott'ring tow'rs,
And by their taken Gods, which now are ours;
Or if there yet a farther task remains,
To be perform'd by prudence, or by pains;
If yet some desp'rate action rests behind,
That asks high conduct, and a dauntless mind;
If ought be wanting to the Trojan doom,
Which none but I can manage, and o'ercome,
Award, those arms I ask, by your decree:
Or give to this, what you refuse to me.

He ceas'd: and ceasing with respect he bow'd,
And with his hand at once the fatal statue show'd.
Heav'n, air and ocean rung, with loud applause,
And by the gen'ral vote he gain'd his cause.
Thus conduct won the prize, when courage fail'd,
And eloquence o'er brutal force prevail'd.

The Death of Ajax

He who cou'd often, and alone, withstand
The foe, the fire, and Jove's own partial hand,
Now cannot his unmaster'd grief sustain,
But yields to rage, to madness, and disdain;
Then snatching out his fauchion, Thou, said he,
Art mine; Ulysses lays no claim to thee.
O often try'd, and ever-trusty sword,
Now do thy last kind office to thy lord:
'Tis Ajax who requests thy aid, to show
None but himself, himself cou'd overthrow:
He said, and with so good a will to die,
Did to his breast the fatal point apply,
It found his heart, a way 'till then unknown,
Where never weapon enter'd, but his own.
No hands cou'd force it thence, so fix'd it stood,
'Till out it rush'd, expell'd by streams of spouting blood.

The fruitful blood produc'd a flow'r, which grew
On a green stem; and of a purple hue:
Like his, whom unaware Apollo slew:
Inscrib'd in both, the letters are the same,
But those express the grief, and these the name.

The Story of Polyxena and Hecuba

The victor with full sails for Lemnos stood
(Once stain'd by matrons with their husbands' blood),
Thence great Alcides' fatal shafts to bear,
Assign'd to Philoctetes' secret care.
These with their guardian to the Greeks convey'd,
Their ten years' toil with wish'd success repaid.
With Troy old Priam falls: his queen survives;
'Till all her woes compleat, transform'd she grieves
In borrow'd sounds, nor with an human face,
Barking tremendous o'er the plains of Thrace.
Still Ilium's flames their pointed columns raise,
And the red Hellespont reflects the blaze.
Shed on Jove's altar are the poor remains
Of blood, which trickl'd from old Priam's veins.
Cassandra lifts her hands to Heav'n in vain,
Drag'd by her sacred hair; the trembling train
Of matrons to their burning temples fly:
There to their Gods for kind protection cry;
And to their statues cling 'till forc'd away,
The victor Greeks bear off th' invidious prey.
From those high tow'rs Astyanax is thrown,
Whence he was wont with pleasure to look down.
When oft his mother with a fond delight
Pointed to view his father's rage in fight,
To win renown, and guard his country's right.

The winds now call to sea; brisk northern gales
Sing in the shrowds, and court the spreading sails.
Farewel, dear Troy, the captive matrons cry;
Yes, we must leave our long-lov'd native sky.
Then prostrate on the shore they kiss the sand,
And quit the smoking ruines of the land.
Last Hecuba on board, sad sight! appears;
Found weeping o'er her children's sepulchres:
Drag'd by Ulysses from her slaughter'd sons,
Whilst yet she graspt their tombs, and kist their mouldring bones.

Yet Hector's ashes from his urn she bore,
And in her bosom the sad relique wore:
Then scatter'd on his tomb her hoary hairs,
A poor oblation mingled with her tears.

Oppos'd to Ilium lye the Thracian plains,
Where Polymestor safe in plenty reigns.
King Priam to his care commits his son,
Young Polydore, the chance of war to shun.
A wise precaution! had not gold, consign'd
For the child's use, debauch'd the tyrant's mind.
When sinking Troy to its last period drew,
With impious hands his royal charge he slew;
Then in the sea the lifeless coarse is thrown;
As with the body he the guilt could drown.

The Greeks now riding on the Thracian shore,
'Till kinder gales invite, their vessels moor.
Here the wide-op'ning Earth to sudden view
Disclos'd Achilles, great as when he drew
The vital air, but fierce with proud disdain,
As when he sought Briseis to regain;
When stern debate, and rash injurious strife
Unsheath'd his sword, to reach Atrides' life.
And will ye go? he said. Is then the name
Of the once great Achilles lost to fame?
Yet stay, ungrateful Greeks; nor let me sue
In vain for honours to my Manes due.
For this just end, Polyxena I doom
With victim-rites to grace my slighted tomb.

The phantom spoke; the ready Greeks obey'd,
And to the tomb led the devoted maid
Snatch'd from her mother, who with pious care
Cherish'd this last relief of her despair.
Superior to her sex, the fearless maid,
Approach'd the altar, and around survey'd
The cruel rites, and consecrated knife,
Which Pyrrhus pointed at her guiltless life,
Then as with stern amaze intent he stood,
"Now strike," she said; "now spill my genr'ous blood;
Deep in my breast, or throat, your dagger sheath,
Whilst thus I stand prepar'd to meet my death.
For life on terms of slav'ry I despise:
Yet sure no God approves this sacrifice.
O cou'd I but conceal this dire event
From my sad mother, I should dye content.
Yet should she not with tears my death deplore,
Since her own wretched life demands them more.
But let not the rude touch of man pollute
A virgin-victim; 'tis a modest suit.
It best will please, whoe'er demands my blood,
That I untainted reach the Stygian flood.
Yet let one short, last, dying prayer be heard;
To Priam's daughter pay this last regard;
'Tis Priam's daughter, not a captive, sues;
Do not the rites of sepulture refuse.
To my afflicted mother, I implore,
Free without ransom my dead corpse restore:
Nor barter me for gain, when I am cold;
But be her tears the price, if I am sold:
Time was she could have ransom'd me with gold".

Thus as she pray'd, one common shower of tears
Burst forth, and stream'd from ev'ry eye but hers.
Ev'n the priest wept, and with a rude remorse
Plung'd in her heart the steel's resistless force.
Her slacken'd limbs sunk gently to the ground,
Dauntless her looks, unalter'd by the wound.
And as she fell, she strove with decent pride
To hide, what suits a virgin's care to hide.
The Trojan matrons the pale corpse receive,
And the whole slaughter'd race of Priam grieve,
Sad they recount the long disastrous tale;
Then with fresh tears, thee, royal maid, bewail;
Thy widow'd mother too, who flourish'd late
The royal pride of Asia's happier state:
A captive lot now to Ulysses born;
Whom yet the victor would reject with scorn,
Were she not Hector's mother: Hector's fame
Scarce can a master for his mother claim!
With strict embrace the lifeless coarse she view'd;
And her fresh grief that flood of tears renew'd,
With which she lately mourn'd so many dead;
Tears for her country, sons, and husb and shed.
With the thick gushing stream she bath'd the wound;
Kiss'd her pale lips; then weltring on the ground,
With wonted rage her frantick bosom tore;
Sweeping her hair amidst the clotted gore;
Whilst her sad accents thus her loss deplore.

"Behold a mother's last dear pledge of woe!
Yes, 'tis the last I have to suffer now.
Thou, my Polyxena, my ills must crown:
Already in thy Fate, I feel my own.
'Tis thus, lest haply of my numerous seed
One should unslaughter'd fall, even thou must bleed:
And yet I hop'd thy sex had been thy guard;
But neither has thy tender sex been spar'd.
The same Achilles, by whose deadly hate
Thy brothers fell, urg'd thy untimely fate!
The same Achilles, whose destructive rage
Laid waste my realms, has robb'd my childless age.
When Paris' shafts with Phoebus' certain aid
At length had pierc'd this dreaded chief, I said,
Secure of future ills, he can no more:
But see, he still pursues me as before.
With rage rekindled his dead ashes burn;
And his yet murd'ring ghost my wretched house must mourn.

This tyrant's lust of slaughter I have fed
With large supplies from my too-fruitful bed.
Troy's tow'rs lye waste; and the wide ruin ends
The publick woe; but me fresh woe attends.
Troy still survives to me; to none but me;
And from its ills I never must be free.
I, who so late had power, and wealth, and ease,
Bless'd with my husband, and a large encrease,
Must now in poverty an exile mourn;
Ev'n from the tombs of my dead offspring torn:
Giv'n to Penelope, who proud of spoil,
Allots me to the loom's ungrateful toil;
Points to her dames, and crys with scorning mien:
See Hector's mother, and great Priam's queen!
And thou, my child, sole hope of all that's lost,
Thou now art slain, to sooth this hostile ghost.
Yes, my child falls an offering to my foe!
Then what am I, who still survive this woe?
Say, cruel Gods! for what new scenes of death
Must a poor aged wretch prolong this hated breath?
Troy fal'n, to whom could Priam happy seem?
Yet was he so; and happy must I deem
His death; for O! my child, he saw not thine,
When he his life did with his Troy resign.
Yet sure due obsequies thy tomb might grace;
And thou shalt sleep amidst thy kingly race.
Alas! my child, such fortune does not wait
Our suffering house in this abandon'd state.
A foreign grave, and thy poor mother's tears
Are all the honours that attend thy herse.
All now is lost!- Yet no; one comfort more
Of life remains, my much-lov'd Polydore.
My youngest hope: here on this coast he lives,
Nurs'd by the guardian-king, he still survives.
Then let me hasten to the cleansing flood,
And wash away these stains of guiltless blood."

Streit to the shore her feeble steps repair
With limping pace, and torn dishevell'd hair
Silver'd with age. "Give me an urn," she cry'd,
"To bear back water from this swelling tide":
When on the banks her son in ghastly hue
Transfix'd with Thracian arrows strikes her view.
The matrons shriek'd; her big-swoln grief surpast
The pow'r of utterance; she stood aghast;
She had nor speech, nor tears to give relief;
Excess of woe suppress'd the rising grief.
Lifeless as stone, on Earth she fix'd her eyes;
And then look'd up to Heav'n with wild surprise.
Now she contemplates o'er with sad delight
Her son's pale visage; then her aking sight
Dwells on his wounds: she varys thus by turns,
Wild as the mother-lion, when among
The haunts of prey she seeks her ravish'd young:
Swift flies the ravisher; she marks his trace,
And by the print directs her anxious chase.
So Hecuba with mingled grief, and rage
Pursues the king, regardless of her age.
She greets the murd'rer with dissembled joy
Of secret treasure hoarded for her boy.
The specious tale th' unwary king betray'd.
Fir'd with the hopes of prey: "Give quick," he said
With soft enticing speech, "the promis'd store:
Whate'er you give, you give to Polydore.
Your son, by the immortal Gods I swear,
Shall this with all your former bounty share."
She stands attentive to his soothing lyes,
And darts avenging horrour from her eyes.
Then full resentment fires her boyling blood:
She springs upon him, 'midst the captive crowd
(Her thirst of vengeance want of strength supplies):
Fastens her forky fingers in his eyes:
Tears out the rooted balls; her rage pursues,
And in the hollow orbs her hand imbrews.

The Thracians, fir'd, at this inhuman scene,
With darts, and stones assail the frantick queen.
She snarls, and growls, nor in an human tone;
Then bites impatient at the bounding stone;
Extends her jaws, as she her voice would raise
To keen invectives in her wonted phrase;
But barks, and thence the yelping brute betrays.
Still a sad monument the place remains,
And from this monstrous change its name obtains:
Where she, in long remembrance of her ills,
With plaintive howlings the wide desart fills.

Greeks, Trojans, friends, and foes, and Gods above
Her num'rous wrongs to just compassion move.
Ev'n Juno's self forgets her ancient hate,
And owns, she had deserv'd a milder fate.

The Funeral of Memnon

Yet bright Aurora, partial as she was
To Troy, and those that lov'd the Trojan cause,
Nor Troy, nor Hecuba can now bemoan,
But weeps a sad misfortune, more her own.
Her offspring Memnon, by Achilles slain,
She saw extended on the Phrygian plain:
She saw, and strait the purple beams, that grace
The rosie morning, vanish'd from her face;
A deadly pale her wonted bloom invades,
And veils the lowring skies with mournful shades.
But when his limbs upon the pile were laid,
The last kind duty that by friends is paid,
His mother to the skies directs her flight,
Nor cou'd sustain to view the doleful sight:
But frantick, with her loose neglected hair,
Hastens to Jove, and falls a suppliant there.
O king of Heav'n, o father of the skies,
The weeping Goddess passionately cries,
Tho' I the meanest of immortals am,
And fewest temples celebrate my fame,
Yet still a Goddess, I presume to come
Within the verge of your etherial dome:
Yet still may plead some merit, if my light
With purple dawn controuls the Pow'rs of night;
If from a female hand that virtue springs,
Which to the Gods, and men such pleasure brings.
Yet I nor honours seek, nor rites divine,
Nor for more altars, or more fanes repine;
Oh! that such trifles were the only cause,
From whence Aurora's mind its anguish draws!
For Memnon lost, my dearest only child,
With weightier grief my heavy heart is fill'd;
My warrior son! that liv'd but half his time,
Nipt in the bud, and blasted in his prime;
Who for his uncle early took the field,
And by Achilles' fatal spear was kill'd.
To whom but Jove shou'd I for succour come?
For Jove alone cou'd fix his cruel doom.
O sov'reign of the Gods accept my pray'r,
Grant my request, and sooth a mother's care;
On the deceas'd some solemn boon bestow,
To expiate the loss, and ease my woe.

Jove, with a nod, comply'd with her desire;
Around the body flam'd the fun'ral fire;
The pile decreas'd, that lately seem'd so high,
And sheets of smoak roll'd upward to the sky:
As humid vapours from a marshy bog,
Rise by degrees, condensing into fog,
That intercept the sun's enliv'ning ray,
And with a cloud infect the chearful day.
The sooty ashes wafted by the air,
Whirl round, and thicken in a body there;
Then take a form, which their own heat, and fire
With active life, and energy inspire.
Its lightness makes it seem to fly, and soon
It skims on real wings, that are its own;
A real bird, it beats the breezy wind,
Mix'd with a thousand sisters of the kind,
That, from the same formation newly sprung,
Up-born aloft on plumy pinions hung.
Thrice round the pile advanc'd the circling throng.
Thrice, with their wings, a whizzing consort rung.
In the fourth flight their squadron they divide,
Rank'd in two diff'rent troops, on either side:
Then two, and two, inspir'd with martial rage,
From either troop in equal pairs engage.
Each combatant with beak, and pounces press'd,
In wrathful ire, his adversary's breast;
Each falls a victim, to preserve the fame
Of that great hero, whence their being came.
From him their courage, and their name they take,
And, as they liv'd, they dye for Memnon's sake.
Punctual to time, with each revolving year,
In fresh array the champion birds appear;
Again, prepar'd with vengeful minds, they come
To bleed, in honour of the souldier's tomb.

Therefore in others it appear'd not strange,
To grieve for Hecuba's unhappy change:
But poor Aurora had enough to do
With her own loss, to mind another's woe;
Who still in tears, her tender nature shews,
Besprinkling all the world with pearly dews.

The Voyage of Aeneas

Troy thus destroy'd, 'twas still deny'd by Fate,
The hopes of Troy should perish with the state.
His sire, the son of Cytherea bore,
And household-Gods from burning Ilium's shore,
The pious prince (a double duty paid)
Each sacred bur then thro' the flames convey'd.
With young Ascanius, and this only prize,
Of heaps of wealth, he from Antandros flies;
But struck with horror, left the Thracian shore,
Stain'd with the blood of murder'd Polydore.
The Delian isle receives the banish'd train,
Driv'n by kind gales, and favour'd by the main.

Here pious Anius, priest, and monarch reign'd,
And either charge, with equal care sustain'd,
His subjects rul'd, to Phoebus homage pay'd,
His God obeying, and by those obey'd.

The priest displays his hospitable gate,
And shows the riches of his church, and state
The sacred shrubs, which eas'd Latona's pain,
The palm, and olive, and the votive fane.
Here grateful flames with fuming incense fed,
And mingled wine, ambrosial odours shed;
Of slaughter'd steers the crackling entrails burn'd:
And then the strangers to the court return'd.

On beds of tap'stry plac'd aloft, they dine
With Ceres' gift, and flowing bowls of wine;
When thus Anchises spoke, amidst the feast:
Say, mitred monarch, Phoebus' chosen priest,
Or (e'er from Troy by cruel Fate expell'd)
When first mine eyes these sacred walls beheld,
A son, and twice two daughters crown'd thy bliss?
Or errs my mem'ry, and I judge amiss?

The royal prophet shook his hoary head,
With snowy fillets bound, and sighing, said:
Thy mem'ry errs not, prince; thou saw'st me then,
The happy father of so large a train;
Behold me now (such turns of chance befall
The race of man!), almost bereft of all.
For (ah!) what comfort can my son bestow,
What help afford, to mitigate my woe!
While far from hence, in Andros' isle he reigns,
(From him so nam'd) and there my place sustains.
Him Delius praescience gave; the twice-born God
A boon more wond'rous on the maids bestow'd.
Whate'er they touch'd, he gave them to transmute
(A gift past credit, and above their suit)
To Ceres, Bacchus, and Minerva's fruit.
How great their value, and how rich their use,
Whose only touch such treasures could produce!

The dire destroyer of the Trojan reign,
Fierce Agamemnon, such a prize to gain
(A proof we also were design'd by Fate
To feel the tempest, that o'erturn'd your state),
With force superior, and a ruffian crew,
From these weak arms, the helpless virgins drew:
And sternly bad them use the grant divine,
To keep the fleet in corn, and oil, and wine.
Each, as they could, escap'd: two strove to gain
Euboea's isle, and two their brother's reign.
The soldier follows, and demands the dames;
If held by force, immediate war proclaims.
Fear conquer'd Nature in their brother's mind,
And gave them up to punishment assign'd.
Forgive the deed; nor Hector's arm was there,
Nor thine, Aeneas, to maintain the war;
Whose only force upheld your Ilium's tow'rs,
For ten long years, against the Grecian pow'rs.
Prepar'd to bind their captive arms in bands,
To Heav'n they rear'd their yet unfetter'd hands,
Help, Bacchus, author of the gift, they pray'd;
The gift's great author gave immediate aid;
If such destruction of their human frame
By ways so wond'rous, may deserve the name;
Nor could I hear, nor can I now relate
Exact, the manner of their alter'd state;
But this in gen'ral of my loss I knew,
Transform'd to doves, on milky plumes they flew,
Such as on Ida's mount thy consort's chariot drew.

With such discourse, they entertain'd the feast;
Then rose from table, and withdrew to rest.
The following morn, ere Sol was seen to shine,
Th' inquiring Trojans sought the sacred shrine;
The mystick Pow'r commands them to explore
Their ancient mother, and a kindred shore.
Attending to the sea, the gen'rous prince
Dismiss'd his guests with rich munificence,
In old Anchises' hand a sceptre plac'd,
A vest, and quiver young Ascanius grac'd,
His sire, a cup; which from th' Aonian coast,
Ismenian Therses sent his royal host.
Alcon of Myle made what Therses sent,
And carv'd thereon this ample argument.

A town with sev'n distinguish'd gates was shown,
Which spoke its name, and made the city known;
Before it, piles, and tombs, and rising flames,
The rites of death, and quires of mourning dames,
Who bar'd their breasts, and gave their hair to flow,
The signs of grief, and marks of publick woe.
Their fountains dry'd, the weeping Naiads mourn'd,
The trees stood bare, with searing cankers burn'd,
No herbage cloath'd the ground, a ragged flock
Of goats half-famish'd, lick'd the naked rock,
Of manly courage, and with mind serene,
Orion's daughters in the town were seen;
One heav'd her chest to meet the lifted knife,
One plung'd the poyniard thro' the seat of life,
Their country's victims; mourns the rescu'd state,
The bodies burns, and celebrates their Fate.
To save the failure of th' illustrious line,
From the pale ashes rose, of form divine,
Two gen'rous youths; these, fame Coronae calls,
Who join the pomp, and mourn their mother's falls.

These burnish'd figures form'd of antique mold,
Shone on the brass, with rising sculpture bold;
A wreath of gilt Acanthus round the brim was roll'd.

Nor less expence the Trojan gifts express'd;
A fuming censer for the royal priest,
A chalice, and a crown of princely cost,
With ruddy gold, and sparkling gems emboss'd.

Now hoisting sail, to Crete the Trojans stood,
Themselves remembring sprung from Teucer's blood;
But Heav'n forbids, and pestilential Jove
From noxious skies, the wand'ring navy drove.
Her hundred cities left, from Crete they bore,
And sought the destin'd land, Ausonia's shore;
But toss'd by storms at either Strophas lay,
'Till scar'd by Harpies from the faithless bay.
Then passing onward with a prosp'rous wind,
Left sly Ulysses' spacious realms behind;
Ambracia's state, in former ages known.
The strife of Gods, the judge transform'd to stone
They saw; for Actian Phoebus since renown'd,
Who Caesar's arms with naval conquest crown'd;
Next pass'd Dodona, wont of old to boast
Her vocal forest; and Chaonia's coast,
Where king Molossus' sons on wings aspir'd,
And saw secure the harmless fewel fir'd.

Now to Phaeacia's happy isle they came,
For fertile orchards known to early fame;
Epirus past, they next beheld with joy
A second Ilium, and fictitious Troy;
Here Trojan Helenus the sceptre sway'd,
Who show'd their fate and mystick truths display'd.
By him confirm'd Sicilia's isle they reach'd,
Whose sides to sea three promontories stretch'd,
Pachynos to the stormy south is plac'd,
On Lilybaeum blows the gentle west,
Peloro's cliffs the northern bear survey,
Who rolls above, and dreads to touch the sea.
By this they steer, and favour'd by the tide,
Secure by night in Zancle's harbour ride.

Here cruel Scylla guards the rocky shore,
And there the waves of loud Charybdis roar:
This sucks, and vomits ships, and bodies drown'd;
And rav'nous dogs the womb of that surround,
In face a virgin; and (if ought be true
By bards recorded) once a virgin too.

A train of youths in vain desir'd her bed;
By sea-nymphs lov'd, to nymphs of seas she fled;
The maid to these, with female pride, display'd
Their baffled courtship, and their love betray'd.

When Galatea thus bespoke the fair
(But first she sigh'd), while Scylla comb'd her hair:
You, lovely maid, a gen'rous race pursues,
Whom safe you may (as now you do) refuse;
To me, tho' pow'rful in a num'rous train
Of sisters, sprung from Gods, who rule the main,
My native seas could scarce a refuge prove,
To shun the fury of the Cyclops' love,

Tears choak'd her utt'rance here; the pity'ng maid
With marble fingers wip'd them off, and said:

My dearest Goddess, let thy Scylla know,
(For I am faithful) whence these sorrows flow.

The maid's intreaties o'er the nymph prevail,
Who thus to Scylla tells the mournful tale.

The Story of Acis, Polyphemus and Galatea

Acis, the lovely youth, whose loss I mourn,
From Faunus, and the nymph Symethis born,
Was both his parents' pleasure; but, to me
Was all that love could make a lover be.
The Gods our minds in mutual bands did join:
I was his only joy, and he was mine.
Now sixteen summers the sweet youth had seen;
And doubtful down began to shade his chin:
When Polyphemus first disturb'd our joy;
And lov'd me fiercely, as I lov'd the boy.
Ask not which passion in my soul was high'r,
My last aversion, or my first desire:
Nor this the greater was, nor that the less;
Both were alike, for both were in excess.
Thee, Venus, thee both Heav'n, and Earth obey;
Immense thy pow'r, and boundless is thy sway.
The Cyclops, who defy'd th' aetherial throne,
And thought no thunder louder than his own,
The terror of the woods, and wilder far
Than wolves in plains, or bears in forests are,
Th' inhuman host, who made his bloody feasts
On mangl'd members of his butcher'd guests,
Yet felt the force of love, and fierce desire,
And burnt for me, with unrelenting fire.
Forgot his caverns, and his woolly care,
Assum'd the softness of a lover's air;
And comb'd, with teeth of rakes, his rugged hair.
Now with a crooked scy the his beard he sleeks;
And mows the stubborn stubble of his cheeks:
Now in the crystal stream he looks, to try
His simagres, and rowls his glaring eye.
His cruelty, and thirst of blood are lost;
And ships securely sail along the coast.

The prophet Telemus (arriv'd by chance
Where Aetna's summets to the seas advance,
Who mark'd the tracts of every bird that flew,
And sure presages from their flying drew)
Foretold the Cyclops, that Ulysses' hand
In his broad eye shou'd thrust a flaming brand.
The giant, with a scornful grin, reply'd,
Vain augur, thou hast falsely prophesy'd;
Already love his flaming brand has tost;
Looking on two fair eyes, my sight I lost,
Thus, warn'd in vain, with stalking pace he strode,
And stamp'd the margin of the briny flood
With heavy steps; and weary, sought agen
The cool retirement of his gloomy den.

A promontory, sharp'ning by degrees,
Ends in a wedge, and overlooks the seas:
On either side, below, the water flows;
This airy walk the giant lover chose.
Here on the midst he sate; his flocks, unled,
Their shepherd follow'd, and securely fed.
A pine so burly, and of length so vast,
That sailing ships requir'd it for a mast,
He wielded for a staff, his steps to guide:
But laid it by, his whistle while he try'd.
A hundred reeds of a prodigious growth,
Scarce made a pipe, proportion'd to his mouth:
Which when he gave it wind, the rocks around,
And watry plains, the dreadful hiss resound.
I heard the ruffian-shepherd rudely blow,
Where, in a hollow cave, I sat below;
On Acis' bosom I my head reclin'd:
And still preserve the poem in my mind.

Oh lovely Galatea, whiter far
Than falling snows, and rising lillies are;
More flowry than the meads, as chrystal bright:
Erect as alders, and of equal height:
More wanton than a kid, more sleek thy skin,
Than orient shells, that on the shores are seen,
Than apples fairer, when the boughs they lade;
Pleasing, as winter suns, or summer shade:
More grateful to the sight, than goodly plains;
And softer to the touch, than down of swans;
Or curds new turn'd; and sweeter to the taste
Than swelling grapes, that to the vintage haste:
More clear than ice, or running streams, that stray
Through garden plots, but ah! more swift than they.

Yet, Galatea, harder to be broke
Than bullocks, unreclaim'd, to bear the yoke,
And far more stubborn, than the knotted oak:
Like sliding streams, impossible to hold;
Like them, fallacious, like their fountains, cold.
More warping, than the willow, to decline
My warm embrace, more brittle, than the vine;
Immovable, and fixt in thy disdain:
Tough, as these rocks, and of a harder grain.
More violent, than is the rising flood;
And the prais'd peacock is not half so proud.
Fierce, as the fire, and sharp, as thistles are,
And more outragious, than a mother-bear:
Deaf, as the billows to the vows I make;
And more revengeful, than a trodden snake.
In swiftness fleeter, than the flying hind,
Or driven tempests, or the driving wind.
All other faults, with patience I can bear;
But swiftness is the vice I only fear.

Yet if you knew me well, you wou'd not shun
My love, but to my wish'd embraces run:
Wou'd languish in your turn, and court my stay;
And much repent of your unwise delay.

My palace, in the living rock, is made
By Nature's hand; a spacious pleasing shade:
Which neither heat can pierce, nor cold invade.
My garden fill'd with fruits you may behold,
And grapes in clusters, imitating gold;
Some blushing bunches of a purple hue:
And these, and those, are all reserv'd for you.
Red strawberries, in shades, expecting stand,
Proud to be gather'd by so white a hand.
Autumnal cornels latter fruit provide;
And plumbs, to tempt you, turn their glossy side:
Not those of common kinds; but such alone,
As in Phaeacian orchards might have grown:
Nor chestnuts shall be wanting to your food,
Nor garden-fruits, nor wildings of the wood;
The laden boughs for you alone shall bear;
And yours shall be the product of the year.

The flocks you see, are all my own; beside
The rest that woods, and winding vallies hide;
And those that folded in the caves abide.
Ask not the numbers of my growing store;
Who knows how many, knows he has no more.
Nor will I praise my cattle; trust not me,
But judge your self, and pass your own decree:
Behold their swelling dugs; the sweepy weight
Of ewes, that sink beneath the milky freight;
In the warm folds their tender lambkins lye;
Apart from kids, that call with human cry.
New milk in nut-brown bowls is duely serv'd
For daily drink; the rest for cheese reserv'd.
Nor are these household dainties all my store:
The fields, and forests will afford us more;
The deer, the hare, the goat, the savage boar.
All sorts of ven'son; and of birds the best;
A pair of turtles taken from the nest.
I walk'd the mountains, and two cubs I found
(Whose dam had left 'em on the naked ground),
So like, that no distinction could be seen:
So pretty, they were presents for a queen;
And so they shall; I took them both away;
And keep, to be companions of your play.

Oh raise, fair nymph, your beauteous face above
The waves; nor scorn my presents, and my love.
Come, Galatea, come, and view my face;
I late beheld it, in the watry glass;
And found it lovelier, than I fear'd it was.
Survey my towring stature, and my size:
Not Jove, the Jove you dream, that rules the skies,
Bears such a bulk, or is so largely spread:
My locks (the plenteous harvest of my head)
Hang o'er my manly face; and dangling down,
As with a shady grove, my shoulders crown.
Nor think, because my limbs and body bear
A thick-set underwood of bristling hair,
My shape deform'd; what fouler sight can be,
Than the bald branches of a leafless tree?
Foul is the steed without a flowing mane:
And birds, without their feathers, and their train.
Wool decks the sheep; and Man receives a grace
From bushy limbs, and from a bearded face.
My forehead with a single eye is fill'd,
Round, as a ball, and ample, as a shield.
The glorious lamp of Heav'n, the radiant sun,
Is Nature's eye; and she's content with one.
Add, that my father sways your seas, and I,
Like you, am of the watry family.
I make you his, in making you my own;
You I adore; and kneel to you alone:
Jove, with his fabled thunder, I despise,
And only fear the lightning of your eyes.
Frown not, fair nymph; yet I cou'd bear to be
Disdain'd, if others were disdain'd with me.
But to repulse the Cyclops, and prefer
The love of Acis (Heav'ns!) I cannot bear.
But let the stripling please himself; nay more,
Please you, tho' that's the thing I most abhor;
The boy shall find, if e'er we cope in fight,
These giant limbs, endu'd with giant might.
His living bowels from his belly torn,
And scatter'd limbs shall on the flood be born:
Thy flood, ungrateful nymph; and fate shall find,
That way for thee, and Acis to be join'd.
For oh! I burn with love, and thy disdain
Augments at once my passion, and my pain.
Translated Aetna flames within my heart,
And thou, inhuman, wilt not ease my smart.

Lamenting thus in vain, he rose, and strode
With furious paces to the neighb'ring wood:
Restless his feet, distracted was his walk;
Mad were his motions, and confus'd his talk.
Mad, as the vanquish'd bull, when forc'd to yield
His lovely mistress, and forsake the field.

Thus far unseen I saw: when fatal chance,
His looks directing, with a sudden glance,
Acis and I were to his sight betray'd;
Where, nought suspecting, we securely play'd.
From his wide mouth a bellowing cry he cast,
I see, I see; but this shall be your last:
A roar so loud made Aetna to rebound:
And all the Cyclops labour'd in the sound.
Affrighted with his monstrous voice, I fled,
And in the neighbouring ocean plung'd my head.
Poor Acis turn'd his back, and Help, he cry'd,
Help, Galatea, help, my parent Gods,
And take me dying to your deep abodes.
The Cyclops follow'd; but he sent before
A rib, which from the living rock he tore:
Though but an angle reach'd him of the stone,
The mighty fragment was enough alone,
To crush all Acis; 'twas too late to save,
But what the Fates allow'd to give, I gave:
That Acis to his lineage should return;
And rowl, among the river Gods, his urn.
Straight issu'd from the stone a stream of blood;
Which lost the purple, mingling with the flood,
Then, like a troubled torrent, it appear'd:
The torrent too, in little space, was clear'd.
The stone was cleft, and through the yawning chink
New reeds arose, on the new river's brink.
The rock, from out its hollow womb, disclos'd
A sound like water in its course oppos'd,
When (wond'rous to behold), full in the flood,
Up starts a youth, and navel high he stood.
Horns from his temples rise; and either horn
Thick wreaths of reeds (his native growth) adorn.
Were not his stature taller than before,
His bulk augmented, and his beauty more,
His colour blue; for Acis he might pass:
And Acis chang'd into a stream he was,
But mine no more; he rowls along the plains
With rapid motion, and his name retains.

The Story of Glaucus and Scylla

Here ceas'd the nymph; the fair assembly broke,
The sea-green Nereids to the waves betook:
While Scylla, fearful of the wide-spread main,
Swift to the safer shore returns again.
There o'er the sandy margin, unarray'd,
With printless footsteps flies the bounding maid;
Or in some winding creek's secure retreat
She baths her weary limbs, and shuns the noonday's heat.

Her Glaucus saw, as o'er the deep he rode,
New to the seas, and late receiv'd a God.
He saw, and languish'd for the virgin's love;
With many an artful blandishment he strove
Her flight to hinder, and her fears remove.
The more he sues, the more she wings her flight,
And nimbly gains a neighb'ring mountain's height.
Steep shelving to the margin of the flood,
A neighb'ring mountain bare, and woodless stood;
Here, by the place secur'd, her steps she stay'd,
And, trembling still, her lover's form survey'd.
His shape, his hue, her troubled sense appall,
And dropping locks that o'er his shoulders fall;
She sees his face divine, and manly brow,
End in a fish's wreathy tail below:
She sees, and doubts within her anxious mind,
Whether he comes of God, or monster kind.
This Glaucus soon perceiv'd; and, Oh! forbear
(His hand supporting on a rock lay near),
Forbear, he cry'd, fond maid, this needless fear.
Nor fish am I, nor monster of the main,
But equal with the watry Gods I reign;
Nor Proteus, nor Palaemon me excell,
Nor he whose breath inspires the sounding shell.
My birth, 'tis true, I owe to mortal race,
And I my self but late a mortal was:
Ev'n then in seas, and seas alone, I joy'd;
The seas my hours, and all my cares employ'd,
In meshes now the twinkling prey I drew;
Now skilfully the slender line I threw,
And silent sat the moving float to view.
Not far from shore, there lies a verdant mead,
With herbage half, and half with water spread:
There, nor the horned heifers browsing stray,
Nor shaggy kids, nor wanton lambkins play;
There, nor the sounding bees their nectar cull,
Nor rural swains their genial chaplets pull,
Nor flocks, nor herds, nor mowers haunt the place,
To crop the flow'rs, or cut the bushy grass:
Thither, sure first of living race came I,
And sat by chance, my dropping nets to dry.
My scaly prize, in order all display'd,
By number on the greensward there I lay'd,
My captives, whom or in my nets I took,
Or hung unwary on my wily hook.
Strange to behold! yet what avails a lye?
I saw 'em bite the grass, as I sate by;
Then sudden darting o'er the verdant plain,
They spread their finns, as in their native main:
I paus'd, with wonder struck, while all my prey
Left their new master, and regain'd the sea.
Amaz'd, within my secret self I sought,
What God, what herb the miracle had wrought:
But sure no herbs have pow'r like this, I cry'd;
And strait I pluck'd some neighb'ring herbs, and try'd.
Scarce had I bit, and prov'd the wond'rous taste,
When strong convulsions shook my troubled breast;
I felt my heart grow fond of something strange,
And my whole Nature lab'ring with a change.
Restless I grew, and ev'ry place forsook,
And still upon the seas I bent my look.
Farewel for ever! farewel, land! I said;
And plung'd amidst the waves my sinking head.
The gentle Pow'rs, who that low empire keep,
Receiv'd me as a brother of the deep;
To Tethys, and to Ocean old, they pray
To purge my mortal earthy parts away.
The watry parents to their suit agreed,
And thrice nine times a secret charm they read,
Then with lustrations purify my limbs,
And bid me ba the beneath a hundred streams:
A hundred streams from various fountains run,
And on my head at once come rushing down.
Thus far each passage I remember well,
And faithfully thus far the tale I tell;
But then oblivion dark, on all my senses fell.
Again at length my thought reviving came,
When I no longer found my self the same;
Then first this sea-green beard I felt to grow,
And these large honours on my spreading brow;
My long-descending locks the billows sweep,
And my broad shoulders cleave the yielding deep;
My fishy tail, my arms of azure hue,
And ev'ry part divinely chang'd, I view.
But what avail these useless honours now?
What joys can immortality bestow?
What, tho' our Nereids all my form approve?
What boots it, while fair Scylla scorns my love?

Thus far the God; and more he wou'd have said;
When from his presence flew the ruthless maid.
Stung with repulse, in such disdainful sort,
He seeks Titanian Circe's horrid court.

----------------------------------------------------------------------
~ Ovid, BOOK THE THIRTEENTH

,
697:The Ghost - Book Iv
Coxcombs, who vainly make pretence
To something of exalted sense
'Bove other men, and, gravely wise,
Affect those pleasures to despise,
Which, merely to the eye confined,
Bring no improvement to the mind,
Rail at all pomp; they would not go
For millions to a puppet-show,
Nor can forgive the mighty crime
Of countenancing pantomime;
No, not at Covent Garden, where,
Without a head for play or player,
Or, could a head be found most fit,
Without one player to second it,
They must, obeying Folly's call,
Thrive by mere show, or not at all
With these grave fops, who, (bless their brains!)
Most cruel to themselves, take pains
For wretchedness, and would be thought
Much wiser than a wise man ought,
For his own happiness, to be;
Who what they hear, and what they see,
And what they smell, and taste, and feel,
Distrust, till Reason sets her seal,
And, by long trains of consequences
Insured, gives sanction to the senses;
Who would not (Heaven forbid it!) waste
One hour in what the world calls Taste,
Nor fondly deign to laugh or cry,
Unless they know some reason why;
With these grave fops, whose system seems
To give up certainty for dreams,
The eye of man is understood
As for no other purpose good
Than as a door, through which, of course,
Their passage crowding, objects force,
A downright usher, to admit
New-comers to the court of Wit:
(Good Gravity! forbear thy spleen;
190
When I say Wit, I Wisdom mean)
Where (such the practice of the court,
Which legal precedents support)
Not one idea is allow'd
To pass unquestion'd in the crowd,
But ere it can obtain the grace
Of holding in the brain a place,
Before the chief in congregation
Must stand a strict examination.
Not such as those, who physic twirl,
Full fraught with death, from every curl;
Who prove, with all becoming state,
Their voice to be the voice of Fate;
Prepared with essence, drop, and pill,
To be another Ward or Hill,
Before they can obtain their ends,
To sign death-warrants for their friends,
And talents vast as theirs employ,
_Secundum artem_ to destroy,
Must pass (or laws their rage restrain)
Before the chiefs of Warwick Lane:
Thrice happy Lane! where, uncontroll'd,
In power and lethargy grown old,
Most fit to take, in this bless'd land,
The reins--which fell from Wyndham's hand,
Her lawful throne great Dulness rears,
Still more herself, as more in years;
Where she, (and who shall dare deny
Her right, when Reeves and Chauncy's by?)
Calling to mind, in ancient time,
One Garth, who err'd in wit and rhyme,
Ordains, from henceforth, to admit
None of the rebel sons of Wit,
And makes it her peculiar care
That Schomberg never shall be there.
Not such as those, whom Polly trains
To letters, though unbless'd with brains,
Who, destitute of power and will
To learn, are kept to learning still;
Whose heads, when other methods fail,
Receive instruction from the tail,
Because their sires,--a common case
191
Which brings the children to disgrace,-Imagine it a certain rule
They never could beget a fool,
Must pass, or must compound for, ere
The chaplain, full of beef and prayer,
Will give his reverend permit,
Announcing them for orders fit;
So that the prelate (what's a name?
All prelates now are much the same)
May, with a conscience safe and quiet,
With holy hands lay on that fiat
Which doth all faculties dispense,
All sanctity, all faith, all sense;
Makes Madan quite a saint appear,
And makes an oracle of Cheere.
Not such as in that solemn seat,
Where the Nine Ladies hold retreat,-The Ladies Nine, who, as we're told,
Scorning those haunts they loved of old,
The banks of Isis now prefer,
Nor will one hour from Oxford stir,-Are held for form, which Balaam's ass
As well as Balaam's self might pass,
And with his master take degrees,
Could he contrive to pay the fees.
Men of sound parts, who, deeply read,
O'erload the storehouse of the head
With furniture they ne'er can use,
Cannot forgive our rambling Muse
This wild excursion; cannot see
Why Physic and Divinity,
To the surprise of all beholders,
Are lugg'd in by the head and shoulders;
Or how, in any point of view,
Oxford hath any thing to do.
But men of nice and subtle learning,
Remarkable for quick discerning,
Through spectacles of critic mould,
Without instruction, will behold
That we a method here have got
To show what is, by what is not;
And that our drift (parenthesis
192
For once apart) is briefly this:
Within the brain's most secret cells
A certain Lord Chief-Justice dwells,
Of sovereign power, whom, one and all,
With common voice, we Reason call;
Though, for the purposes of satire,
A name, in truth, is no great matter;
Jefferies or Mansfield, which you will-It means a Lord Chief-Justice still.
Here, so our great projectors say,
The Senses all must homage pay;
Hither they all must tribute bring,
And prostrate fall before their king;
Whatever unto them is brought,
Is carried on the wings of Thought
Before his throne, where, in full state,
He on their merits holds debate,
Examines, cross-examines, weighs
Their right to censure or to praise:
Nor doth his equal voice depend
On narrow views of foe and friend,
Nor can, or flattery, or force
Divert him from his steady course;
The channel of Inquiry's clear,
No sham examination's here.
He, upright justicer, no doubt,
_Ad libitum_ puts in and out,
Adjusts and settles in a trice
What virtue is, and what is vice;
What is perfection, what defect;
What we must choose, and what reject;
He takes upon him to explain
What pleasure is, and what is pain;
Whilst we, obedient to the whim,
And resting all our faith on him,
True members of the Stoic Weal,
Must learn to think, and cease to feel.
This glorious system, form'd for man
To practise when and how he can,
If the five Senses, in alliance,
To Reason hurl a proud defiance,
And, though oft conquer'd, yet unbroke,
193
Endeavour to throw off that yoke,
Which they a greater slavery hold
Than Jewish bondage was of old;
Or if they, something touch'd with shame,
Allow him to retain the name
Of Royalty, and, as in sport,
To hold a mimic formal court;
Permitted--no uncommon thing-To be a kind of puppet king,
And suffer'd, by the way of toy,
To hold a globe, but not employ;
Our system-mongers, struck with fear,
Prognosticate destruction near;
All things to anarchy must run;
The little world of man's undone.
Nay, should the Eye, that nicest sense,
Neglect to send intelligence
Unto the Brain, distinct and clear,
Of all that passes in her sphere;
Should she, presumptuous, joy receive
Without the Understanding's leave,
They deem it rank and daring treason
Against the monarchy of Reason,
Not thinking, though they're wondrous wise,
That few have reason, most have eyes;
So that the pleasures of the mind
To a small circle are confined,
Whilst those which to the senses fall
Become the property of all.
Besides, (and this is sure a case
Not much at present out of place)
Where Nature reason doth deny,
No art can that defect supply;
But if (for it is our intent
Fairly to state the argument)
A man should want an eye or two,
The remedy is sure, though new:
The cure's at hand--no need of fear-For proof--behold the Chevalier!-As well prepared, beyond all doubt,
To put eyes in, as put them out.
But, argument apart, which tends
194
To embitter foes and separate friends,
(Nor, turn'd apostate from the Nine,
Would I, though bred up a divine,
And foe, of course, to Reason's Weal,
Widen that breach I cannot heal)
By his own sense and feelings taught,
In speech as liberal as in thought,
Let every man enjoy his whim;
What's he to me, or I to him?
Might I, though never robed in ermine,
A matter of this weight determine,
No penalties should settled be
To force men to hypocrisy,
To make them ape an awkward zeal,
And, feeling not, pretend to feel.
I would not have, might sentence rest
Finally fix'd within my breast,
E'en Annet censured and confined,
Because we're of a different mind.
Nature, who, in her act most free,
Herself delights in liberty,
Profuse in love, and without bound,
Pours joy on every creature round;
Whom yet, was every bounty shed
In double portions on our head,
We could not truly bounteous call,
If Freedom did not crown them all.
By Providence forbid to stray,
Brutes never can mistake their way;
Determined still, they plod along
By instinct, neither right nor wrong;
But man, had he the heart to use
His freedom, hath a right to choose;
Whether he acts, or well, or ill,
Depends entirely on his will.
To her last work, her favourite Man,
Is given, on Nature's better plan,
A privilege in power to err.
Nor let this phrase resentment stir
Amongst the grave ones, since indeed
The little merit man can plead
In doing well, dependeth still
195
Upon his power of doing ill.
Opinions should be free as air;
No man, whate'er his rank, whate'er
His qualities, a claim can found
That my opinion must be bound,
And square with his; such slavish chains
From foes the liberal soul disdains;
Nor can, though true to friendship, bend
To wear them even from a friend.
Let those, who rigid judgment own,
Submissive bow at Judgment's throne,
And if they of no value hold
Pleasure, till pleasure is grown cold,
Pall'd and insipid, forced to wait
For Judgment's regular debate
To give it warrant, let them find
Dull subjects suited to their mind.
Theirs be slow wisdom; be my plan,
To live as merry as I can,
Regardless, as the fashions go,
Whether there's reason for't or no:
Be my employment here on earth
To give a liberal scope to mirth,
Life's barren vale with flowers to adorn,
And pluck a rose from every thorn.
But if, by Error led astray,
I chance to wander from my way,
Let no blind guide observe, in spite,
I'm wrong, who cannot set me right.
That doctor could I ne'er endure
Who found disease, and not a cure;
Nor can I hold that man a friend
Whose zeal a helping hand shall lend
To open happy Folly's eyes,
And, making wretched, make me wise:
For next (a truth which can't admit
Reproof from Wisdom or from Wit)
To being happy here below,
Is to believe that we are so.
Some few in knowledge find relief;
I place my comfort in belief.
Some for reality may call;
196
Fancy to me is all in all.
Imagination, through the trick
Of doctors, often makes us sick;
And why, let any sophist tell,
May it not likewise make us well?
This I am sure, whate'er our view,
Whatever shadows we pursue,
For our pursuits, be what they will,
Are little more than shadows still;
Too swift they fly, too swift and strong,
For man to catch or hold them long;
But joys which in the fancy live,
Each moment to each man may give:
True to himself, and true to ease,
He softens Fate's severe decrees,
And (can a mortal wish for more?)
Creates, and makes himself new o'er,
Mocks boasted vain reality,
And is, whate'er he wants to be.
Hail, Fancy!--to thy power I owe
Deliverance from the gripe of Woe;
To thee I owe a mighty debt,
Which Gratitude shall ne'er forget,
Whilst Memory can her force employ,
A large increase of every joy.
When at my doors, too strongly barr'd,
Authority had placed a guard,
A knavish guard, ordain'd by law
To keep poor Honesty in awe;
Authority, severe and stern,
To intercept my wish'd return;
When foes grew proud, and friends grew cool,
And laughter seized each sober fool;
When Candour started in amaze,
And, meaning censure, hinted praise;
When Prudence, lifting up her eyes
And hands, thank'd Heaven that she was wise;
When all around me, with an air
Of hopeless sorrow, look'd despair;
When they, or said, or seem'd to say,
There is but one, one only way
Better, and be advised by us,
197
Not be at all, than to be thus;
When Virtue shunn'd the shock, and Pride,
Disabled, lay by Virtue's side,
Too weak my ruffled soul to cheer,
Which could not hope, yet would not fear;
Health in her motion, the wild grace
Of pleasure speaking in her face,
Dull regularity thrown by,
And comfort beaming from her eye,
Fancy, in richest robes array'd,
Came smiling forth, and brought me aid;
Came smiling o'er that dreadful time,
And, more to bless me, came in rhyme.
Nor is her power to me confined;
It spreads, it comprehends mankind.
When (to the spirit-stirring sound
Of trumpets breathing courage round,
And fifes well-mingled, to restrain
And bring that courage down again;
Or to the melancholy knell
Of the dull, deep, and doleful bell,
Such as of late the good Saint Bride
Muffled, to mortify the pride
Of those who, England quite forgot,
Paid their vile homage to the Scot;
Where Asgill held the foremost place,
Whilst my lord figured at a race)
Processions ('tis not worth debate
Whether they are of stage or state)
Move on, so very, very slow,
Tis doubtful if they move, or no;
When the performers all the while
Mechanically frown or smile,
Or, with a dull and stupid stare,
A vacancy of sense declare,
Or, with down-bending eye, seem wrought
Into a labyrinth of thought,
Where Reason wanders still in doubt,
And, once got in, cannot get out;
What cause sufficient can we find,
To satisfy a thinking mind,
Why, duped by such vain farces, man
198
Descends to act on such a plan?
Why they, who hold themselves divine,
Can in such wretched follies join,
Strutting like peacocks, or like crows,
Themselves and Nature to expose?
What cause, but that (you'll understand
We have our remedy at hand,
That if perchance we start a doubt,
Ere it is fix'd, we wipe it out;
As surgeons, when they lop a limb,
Whether for profit, fame, or whim,
Or mere experiment to try,
Must always have a styptic by)
Fancy steps in, and stamps that real,
Which, _ipso facto_, is ideal.
Can none remember?--yes, I know,
All must remember that rare show
When to the country Sense went down,
And fools came flocking up to town;
When knights (a work which all admit
To be for knighthood much unfit)
Built booths for hire; when parsons play'd,
In robes canonical array'd,
And, fiddling, join'd the Smithfield dance,
The price of tickets to advance:
Or, unto tapsters turn'd, dealt out,
Running from booth to booth about,
To every scoundrel, by retail,
True pennyworths of beef and ale,
Then first prepared, by bringing beer in,
For present grand electioneering;
When heralds, running all about
To bring in Order, turn'd it out;
When, by the prudent Marshal's care,
Lest the rude populace should stare,
And with unhallow'd eyes profane
Gay puppets of Patrician strain,
The whole procession, as in spite,
Unheard, unseen, stole off by night;
When our loved monarch, nothing both,
Solemnly took that sacred oath,
Whence mutual firm agreements spring
199
Betwixt the subject and the king,
By which, in usual manner crown'd,
His head, his heart, his hands, he bound,
Against himself, should passion stir
The least propensity to err,
Against all slaves, who might prepare,
Or open force, or hidden snare,
That glorious Charter to maintain,
By which we serve, and he must reign;
Then Fancy, with unbounded sway,
Revell'd sole mistress of the day,
And wrought such wonders, as might make
Egyptian sorcerers forsake
Their baffled mockeries, and own
The palm of magic hers alone.
A knight, (who, in the silken lap
Of lazy Peace, had lived on pap;
Who never yet had dared to roam
'Bove ten or twenty miles from home,
Nor even that, unless a guide
Was placed to amble by his side,
And troops of slaves were spread around
To keep his Honour safe and sound;
Who could not suffer, for his life,
A point to sword, or edge to knife;
And always fainted at the sight
Of blood, though 'twas not shed in fight;
Who disinherited one son
For firing off an alder gun,
And whipt another, six years old,
Because the boy, presumptuous, bold
To madness, likely to become
A very Swiss, had beat a drum,
Though it appear'd an instrument
Most peaceable and innocent,
Having, from first, been in the hands
And service of the City bands)
Graced with those ensigns, which were meant
To further Honour's dread intent,
The minds of warriors to inflame,
And spur them on to deeds of fame;
With little sword, large spurs, high feather,
200
Fearless of every thing but weather,
(And all must own, who pay regard
To charity, it had been hard
That in his very first campaign
His honours should be soil'd with rain)
A hero all at once became,
And (seeing others much the same
In point of valour as himself,
Who leave their courage on a shelf
From year to year, till some such rout
In proper season calls it out)
Strutted, look'd big, and swagger'd more
Than ever hero did before;
Look'd up, look'd down, look'd all around,
Like Mavors, grimly smiled and frown'd;
Seem'd Heaven, and Earth, and Hell to call
To fight, that he might rout them all,
And personated Valour's style
So long, spectators to beguile,
That, passing strange, and wondrous true,
Himself at last believed it too;
Nor for a time could he discern,
Till Truth and Darkness took their turn,
So well did Fancy play her part,
That coward still was at the heart.
Whiffle (who knows not Whiffle's name,
By the impartial voice of Fame
Recorded first through all this land
In Vanity's illustrious band?)
Who, by all-bounteous Nature meant
For offices of hardiment,
A modern Hercules at least,
To rid the world of each wild beast,
Of each wild beast which came in view,
Whether on four legs or on two,
Degenerate, delights to prove
His force on the parade of Love,
Disclaims the joys which camps afford,
And for the distaff quits the sword;
Who fond of women would appear
To public eye and public ear,
But, when in private, lets them know
201
How little they can trust to show;
Who sports a woman, as of course,
Just as a jockey shows a horse,
And then returns her to the stable,
Or vainly plants her at his table,
Where he would rather Venus find
(So pall'd, and so depraved his mind)
Than, by some great occasion led,
To seize her panting in her bed,
Burning with more than mortal fires,
And melting in her own desires;
Who, ripe in years, is yet a child,
Through fashion, not through feeling, wild;
Whate'er in others, who proceed
As Sense and Nature have decreed,
From real passion flows, in him
Is mere effect of mode and whim;
Who laughs, a very common way,
Because he nothing has to say,
As your choice spirits oaths dispense
To fill up vacancies of sense;
Who, having some small sense, defies it,
Or, using, always misapplies it;
Who now and then brings something forth
Which seems indeed of sterling worth;
Something, by sudden start and fit,
Which at a distance looks like wit,
But, on examination near,
To his confusion will appear,
By Truth's fair glass, to be at best
A threadbare jester's threadbare jest;
Who frisks and dances through the street,
Sings without voice, rides without seat,
Plays o'er his tricks, like Aesop's ass,
A gratis fool to all who pass;
Who riots, though he loves not waste,
Whores without lust, drinks without taste,
Acts without sense, talks without thought,
Does every thing but what he ought;
Who, led by forms, without the power
Of vice, is vicious; who one hour,
Proud without pride, the next will be
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Humble without humility:
Whose vanity we all discern,
The spring on which his actions turn;
Whose aim in erring, is to err,
So that he may be singular,
And all his utmost wishes mean
Is, though he's laugh'd at, to be seen:
Such, (for when Flattery's soothing strain
Had robb'd the Muse of her disdain,
And found a method to persuade
Her art to soften every shade,
Justice, enraged, the pencil snatch'd
From her degenerate hand, and scratch'd
Out every trace; then, quick as thought,
From life this striking likeness caught)
In mind, in manners, and in mien,
Such Whiffle came, and such was seen
In the world's eye; but (strange to tell!)
Misled by Fancy's magic spell,
Deceived, not dreaming of deceit,
Cheated, but happy in the cheat,
Was more than human in his own.
Oh, bow, bow all at Fancy's throne,
Whose power could make so vile an elf
With patience bear that thing, himself.
But, mistress of each art to please,
Creative Fancy, what are these,
These pageants of a trifler's pen,
To what thy power effected then?
Familiar with the human mind,
And swift and subtle as the wind,
Which we all feel, yet no one knows,
Or whence it comes, or where it goes,
Fancy at once in every part
Possess'd the eye, the head, the heart,
And in a thousand forms array'd,
A thousand various gambols play'd.
Here, in a face which well might ask
The privilege to wear a mask
In spite of law, and Justice teach
For public good to excuse the breach,
Within the furrow of a wrinkle
203
'Twixt eyes, which could not shine but twinkle,
Like sentinels i' th' starry way,
Who wait for the return of day,
Almost burnt out, and seem to keep
Their watch, like soldiers, in their sleep;
Or like those lamps, which, by the power
Of law, must burn from hour to hour,
(Else they, without redemption, fall
Under the terrors of that Hall,
Which, once notorious for a hop,
Is now become a justice shop)
Which are so managed, to go out
Just when the time comes round about,
Which yet, through emulation, strive
To keep their dying light alive,
And (not uncommon, as we find,
Amongst the children of mankind)
As they grow weaker, would seem stronger,
And burn a little, little longer:
Fancy, betwixt such eyes enshrined,
No brush to daub, no mill to grind,
Thrice waved her wand around, whose force
Changed in an instant Nature's course,
And, hardly credible in rhyme,
Not only stopp'd, but call'd back Time;
The face of every wrinkle clear'd,
Smooth as the floating stream appear'd,
Down the neck ringlets spread their flame,
The neck admiring whence they came;
On the arch'd brow the Graces play'd;
On the full bosom Cupid laid;
Suns, from their proper orbits sent,
Became for eyes a supplement;
Teeth, white as ever teeth were seen,
Deliver'd from the hand of Green,
Started, in regular array,
Like train-bands on a grand field day,
Into the gums, which would have fled,
But, wondering, turn'd from white to red;
Quite alter'd was the whole machine,
And Lady ---- ---- was fifteen.
Here she made lordly temples rise

204
Before the pious Dashwood's eyes,
Temples which, built aloft in air,
May serve for show, if not for prayer;
In solemn form herself, before,
Array'd like Faith, the Bible bore.
There over Melcombe's feather'd head-Who, quite a man of gingerbread,
Savour'd in talk, in dress, and phiz,
More of another world than this,
To a dwarf Muse a giant page,
The last grave fop of the last age-In a superb and feather'd hearse,
Bescutcheon'd and betagg'd with verse,
Which, to beholders from afar,
Appear'd like a triumphal car,
She rode, in a cast rainbow clad;
There, throwing off the hallow'd plaid,
Naked, as when (in those drear cells
Where, self-bless'd, self-cursed, Madness dwells)
Pleasure, on whom, in Laughter's shape,
Frenzy had perfected a rape,
First brought her forth, before her time,
Wild witness of her shame and crime,
Driving before an idol band
Of drivelling Stuarts, hand in hand;
Some who, to curse mankind, had wore
A crown they ne'er must think of more;
Others, whose baby brows were graced
With paper crowns, and toys of paste,
She jigg'd, and, playing on the flute,
Spread raptures o'er the soul of Bute.
Big with vast hopes, some mighty plan,
Which wrought the busy soul of man
To her full bent; the Civil Law,
Fit code to keep a world in awe,
Bound o'er his brows, fair to behold,
As Jewish frontlets were of old;
The famous Charter of our land
Defaced, and mangled in his hand;
As one whom deepest thoughts employ,
But deepest thoughts of truest joy,
Serious and slow he strode, he stalk'd;
205
Before him troops of heroes walk'd,
Whom best he loved, of heroes crown'd,
By Tories guarded all around;
Dull solemn pleasure in his face,
He saw the honours of his race,
He saw their lineal glories rise,
And touch'd, or seem'd to touch, the skies:
Not the most distant mark of fear,
No sign of axe or scaffold near,
Not one cursed thought to cross his will
Of such a place as Tower Hill.
Curse on this Muse, a flippant jade,
A shrew, like every other maid
Who turns the corner of nineteen,
Devour'd with peevishness and spleen;
Her tongue (for as, when bound for life,
The husband suffers for the wife,
So if in any works of rhyme
Perchance there blunders out a crime,
Poor culprit bards must always rue it,
Although 'tis plain the Muses do it)
Sooner or later cannot fail
To send me headlong to a jail.
Whate'er my theme, (our themes we choose,
In modern days, without a Muse;
Just as a father will provide
To join a bridegroom and a bride,
As if, though they must be the players,
The game was wholly his, not theirs)
Whate'er my theme, the Muse, who still
Owns no direction but her will,
Plies off, and ere I could expect,
By ways oblique and indirect,
At once quite over head and ears
In fatal politics appears.
Time was, and, if I aught discern
Of fate, that time shall soon return,
When, decent and demure at least,
As grave and dull as any priest,
I could see Vice in robes array'd,
Could see the game of Folly play'd
Successfully in Fortune's school,
206
Without exclaiming rogue or fool.
Time was, when, nothing both or proud,
I lackey'd with the fawning crowd,
Scoundrels in office, and would bow
To cyphers great in place; but now
Upright I stand, as if wise Fate,
To compliment a shatter'd state,
Had me, like Atlas, hither sent
To shoulder up the firmament,
And if I stoop'd, with general crack,
The heavens would tumble from my back.
Time was, when rank and situation
Secured the great ones of the nation
From all control; satire and law
Kept only little knaves in awe;
But now, Decorum lost, I stand
Bemused, a pencil in my hand,
And, dead to every sense of shame,
Careless of safety and of fame,
The names of scoundrels minute down,
And libel more than half the town.
How can a statesman be secure
In all his villanies, if poor
And dirty authors thus shall dare
To lay his rotten bosom bare?
Muses should pass away their time
In dressing out the poet's rhyme
With bills, and ribands, and array
Each line in harmless taste, though gay;
When the hot burning fit is on,
They should regale their restless son
With something to allay his rage,
Some cool Castalian beverage,
Or some such draught (though they, 'tis plain,
Taking the Muse's name in vain,
Know nothing of their real court,
And only fable from report)
As makes a Whitehead's Ode go down,
Or slakes the Feverette of Brown:
But who would in his senses think,
Of Muses giving gall to drink,
Or that their folly should afford
207
To raving poets gun or sword?
Poets were ne'er designed by Fate
To meddle with affairs of state,
Nor should (if we may speak our thought
Truly as men of honour ought)
Sound policy their rage admit,
To launch the thunderbolts of Wit
About those heads, which, when they're shot,
Can't tell if 'twas by Wit or not.
These things well known, what devil, in spite,
Can have seduced me thus to write
Out of that road, which must have led
To riches, without heart or head,
Into that road, which, had I more
Than ever poet had before
Of wit and virtue, in disgrace
Would keep me still, and out of place;
Which, if some judge (you'll understand
One famous, famous through the land
For making law) should stand my friend,
At last may in a pillory end;
And all this, I myself admit,
Without one cause to lead to it?
For instance, now--this book--the Ghost-Methinks I hear some critic Post
Remark most gravely--'The first word
Which we about the Ghost have heard.'
Peace, my good sir!--not quite so fast-What is the first, may be the last,
Which is a point, all must agree,
Cannot depend on you or me.
Fanny, no ghost of common mould,
Is not by forms to be controll'd;
To keep her state, and show her skill,
She never comes but when she will.
I wrote and wrote, (perhaps you doubt,
And shrewdly, what I wrote about;
Believe me, much to my disgrace,
I, too, am in the self-same case
But still I wrote, till Fanny came
Impatient, nor could any shame
On me with equal justice fall
208
If she had never come at all.
An underling, I could not stir
Without the cue thrown out by her,
Nor from the subject aid receive
Until she came and gave me leave.
So that, (ye sons of Erudition
Mark, this is but a supposition,
Nor would I to so wise a nation
Suggest it as a revelation)
If henceforth, dully turning o'er
Page after page, ye read no more
Of Fanny, who, in sea or air,
May be departed God knows where,
Rail at jilt Fortune; but agree
No censure can be laid on me;
For sure (the cause let Mansfield try)
Fanny is in the fault, not I.
But, to return--and this I hold
A secret worth its weight in gold
To those who write, as I write now,
Not to mind where they go, or how,
Through ditch, through bog, o'er hedge and stile,
Make it but worth the reader's while,
And keep a passage fair and plain
Always to bring him back again.
Through dirt, who scruples to approach,
At Pleasure's call, to take a coach?
But we should think the man a clown,
Who in the dirt should set us down.
But to return--if Wit, who ne'er
The shackles of restraint could bear,
In wayward humour should refuse
Her timely succour to the Muse,
And, to no rules and orders tied,
Roughly deny to be her guide,
She must renounce Decorum's plan,
And get back when, and how she can;
As parsons, who, without pretext,
As soon as mention'd, quit their text,
And, to promote sleep's genial power,
Grope in the dark for half an hour,
Give no more reason (for we know
209
Reason is vulgar, mean, and low)
Why they come back (should it befall
That ever they come back at all)
Into the road, to end their rout,
Than they can give why they went out.
But to return--this book--the Ghost-A mere amusement at the most;
A trifle, fit to wear away
The horrors of a rainy day;
A slight shot-silk, for summer wear,
Just as our modern statesmen are,
If rigid honesty permit
That I for once purloin the wit
Of him, who, were we all to steal,
Is much too rich the theft to feel:
Yet in this book, where Base should join
With Mirth to sugar every line;
Where it should all be mere chit-chat,
Lively, good-humour'd, and all that;
Where honest Satire, in disgrace,
Should not so much as show her face,
The shrew, o'erleaping all due bounds,
Breaks into Laughter's sacred grounds,
And, in contempt, plays o'er her tricks
In science, trade, and politics.
By why should the distemper'd scold
Attempt to blacken men enroll'd
In Power's dread book, whose mighty skill
Can twist an empire to their will;
Whose voice is fate, and on their tongue
Law, liberty, and life are hung;
Whom, on inquiry, Truth shall find
With Stuarts link'd, time out of mind,
Superior to their country's laws,
Defenders of a tyrant's cause;
Men, who the same damn'd maxims hold
Darkly, which they avow'd of old;
Who, though by different means, pursue
The end which they had first in view,
And, force found vain, now play their part
With much less honour, much more art?
Why, at the corners of the streets,
210
To every patriot drudge she meets,
Known or unknown, with furious cry
Should she wild clamours vent? or why,
The minds of groundlings to inflame,
A Dashwood, Bute, and Wyndham name?
Why, having not, to our surprise,
The fear of death before her eyes,
Bearing, and that but now and then,
No other weapon but her pen,
Should she an argument afford
For blood to men who wear a sword?
Men, who can nicely trim and pare
A point of honour to a hair-(Honour!--a word of nice import,
A pretty trinket in a court,
Which my lord, quite in rapture, feels
Dangling and rattling with his seals-Honour!--a word which all the Nine
Would be much puzzled to define-Honour!--a word which torture mocks,
And might confound a thousand Lockes-Which--for I leave to wiser heads,
Who fields of death prefer to beds
Of down, to find out, if they can,
What honour is, on their wild plan-Is not, to take it in their way,
And this we sure may dare to say
Without incurring an offence,
Courage, law, honesty, or sense):
Men, who, all spirit, life, and soul
Neat butchers of a button-hole,
Having more skill, believe it true
That they must have more courage too:
Men who, without a place or name,
Their fortunes speechless as their fame,
Would by the sword new fortunes carve,
And rather die in fight than starve
At coronations, a vast field,
Which food of every kind might yield;
Of good sound food, at once most fit
For purposes of health and wit,
Could not ambitious Satire rest,
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Content with what she might digest?
Could she not feast on things of course,
A champion, or a champion's horse?
A champion's horse--no, better say,
Though better figured on that day,
A horse, which might appear to us,
Who deal in rhyme, a Pegasus;
A rider, who, when once got on,
Might pass for a Bellerophon,
Dropt on a sudden from the skies,
To catch and fix our wondering eyes,
To witch, with wand instead of whip,
The world with noble horsemanship,
To twist and twine, both horse and man,
On such a well-concerted plan,
That, Centaur-like, when all was done,
We scarce could think they were not one?
Could she not to our itching ears
Bring the new names of new-coin'd peers,
Who walk'd, nobility forgot,
With shoulders fitter for a knot
Than robes of honour; for whose sake
Heralds in form were forced to make,
To make, because they could not find,
Great predecessors to their mind?
Could she not (though 'tis doubtful since
Whether he plumber is, or prince)
Tell of a simple knight's advance
To be a doughty peer of France?
Tell how he did a dukedom gain,
And Robinson was Aquitain?
Tell how her city chiefs, disgraced,
Were at an empty table placed,-A gross neglect, which, whilst they live,
They can't forget, and won't forgive;
A gross neglect of all those rights
Which march with city appetites,
Of all those canons, which we find
By Gluttony, time out of mind,
Established, which they ever hold
Dearer than any thing but gold?
Thanks to my stars--I now see shore--
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Of courtiers, and of courts no more-Thus stumbling on my city friends,
Blind Chance my guide, my purpose bends
In line direct, and shall pursue
The point which I had first in view,
Nor more shall with the reader sport
Till I have seen him safe in port.
Hush'd be each fear--no more I bear
Through the wide regions of the air
The reader terrified, no more
Wild ocean's horrid paths explore.
Be the plain track from henceforth mine-Cross roads to Allen I resign;
Allen, the honor of this nation;
Allen, himself a corporation;
Allen, of late notorious grown
For writings, none, or all, his own;
Allen, the first of letter'd men,
Since the good Bishop holds his pen,
And at his elbow takes his stand,
To mend his head, and guide his hand.
But hold--once more, Digression hence-Let us return to Common Sense;
The car of Phoebus I discharge,
My carriage now a Lord Mayor's barge.
Suppose we now--we may suppose
In verse, what would be sin in prose-The sky with darkness overspread,
And every star retired to bed;
The gewgaw robes of Pomp and Pride
In some dark corner thrown aside;
Great lords and ladies giving way
To what they seem to scorn by day,
The real feelings of the heart,
And Nature taking place of Art;
Desire triumphant through the night,
And Beauty panting with delight;
Chastity, woman's fairest crown,
Till the return of morn laid down.
Then to be worn again as bright
As if not sullied in the night;
Dull Ceremony, business o'er,
213
Dreaming in form at Cottrell's door;
Precaution trudging all about
To see the candles safely out,
Bearing a mighty master-key,
Habited like Economy,
Stamping each lock with triple seals;
Mean Avarice creeping at her heels.
Suppose we too, like sheep in pen,
The Mayor and Court of Aldermen
Within their barge, which through the deep,
The rowers more than half asleep,
Moved slow, as overcharged with state;
Thames groan'd beneath the mighty weight,
And felt that bauble heavier far
Than a whole fleet of men of war.
Sleep o'er each well-known faithful head
With liberal hand his poppies shed;
Each head, by Dulness render'd fit
Sleep and his empire to admit.
Through the whole passage not a word,
Not one faint, weak half-sound was heard;
Sleep had prevail'd to overwhelm
The steersman nodding o'er the helm;
The rowers, without force or skill,
Left the dull barge to drive at will;
The sluggish oars suspended hung,
And even Beardmore held his tongue.
Commerce, regardful of a freight
On which depended half her state,
Stepp'd to the helm; with ready hand
She safely clear'd that bank of sand,
Where, stranded, our west-country fleet
Delay and danger often meet,
Till Neptune, anxious for the trade,
Comes in full tides, and brings them aid.
Next (for the Muses can survey
Objects by night as well as day;
Nothing prevents their taking aim,
Darkness and light to them the same)
They pass'd that building which of old
Queen-mothers was design'd to hold;
At present a mere lodging-pen,
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A palace turn'd into a den;
To barracks turn'd, and soldiers tread
Where dowagers have laid their head.
Why should we mention Surrey Street,
Where every week grave judges meet
All fitted out with hum and ha,
In proper form to drawl out law,
To see all causes duly tried
'Twixt knaves who drive, and fools who ride?
Why at the Temple should we stay?
What of the Temple dare we say?
A dangerous ground we tread on there,
And words perhaps may actions bear;
Where, as the brethren of the seas
For fares, the lawyers ply for fees.
What of that Bridge, most wisely made
To serve the purposes of trade,
In the great mart of all this nation,
By stopping up the navigation,
And to that sand bank adding weight,
Which is already much too great?
What of that Bridge, which, void of sense
But well supplied with impudence,
Englishmen, knowing not the Guild,
Thought they might have a claim to build,
Till Paterson, as white as milk,
As smooth as oil, as soft as silk,
In solemn manner had decreed
That on the other side the Tweed
Art, born and bred, and fully grown,
Was with one Mylne, a man unknown,
But grace, preferment, and renown
Deserving, just arrived in town:
One Mylne, an artist perfect quite
Both in his own and country's right,
As fit to make a bridge as he,
With glorious Patavinity,
To build inscriptions worthy found
To lie for ever under ground.
Much more worth observation too,
Was this a season to pursue
The theme, our Muse might tell in rhyme:
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The will she hath, but not the time;
For, swift as shaft from Indian bow,
(And when a goddess comes, we know,
Surpassing Nature acts prevail.
And boats want neither oar nor sail)
The vessel pass'd, and reach'd the shore
So quick, that Thought was scarce before.
Suppose we now our City court
Safely delivered at the port.
And, of their state regardless quite,
Landed, like smuggled goods, by night,
The solemn magistrate laid down,
The dignity of robe and gown,
With every other ensign gone,
Suppose the woollen nightcap on;
The flesh-brush used, with decent state,
To make the spirits circulate,
(A form which, to the senses true,
The lickerish chaplain uses too,
Though, something to improve the plan,
He takes the maid instead of man)
Swathed, and with flannel cover'd o'er,
To show the vigour of threescore,
The vigour of threescore and ten,
Above the proof of younger men,
Suppose, the mighty Dulman led
Betwixt two slaves, and put to bed;
Suppose, the moment he lies down,
No miracle in this great town,
The drone as fast asleep as he
Must in the course of nature be,
Who, truth for our foundation take,
When up, is never half awake.
There let him sleep, whilst we survey
The preparations for the day;
That day on which was to be shown
Court pride by City pride outdone.
The jealous mother sends away,
As only fit for childish play,
That daughter who, to gall her pride,
Shoots up too forward by her side.
The wretch, of God and man accursed,
216
Of all Hell's instruments the worst,
Draws forth his pawns, and for the day
Struts in some spendthrift's vain array;
Around his awkward doxy shine
The treasures of Golconda's mine;
Each neighbour, with a jealous glare,
Beholds her folly publish'd there.
Garments well saved, (an anecdote
Which we can prove, or would not quote)
Garments well saved, which first were made
When tailors, to promote their trade,
Against the Picts in arms arose,
And drove them out, or made them clothes;
Garments immortal, without end,
Like names and titles, which descend
Successively from sire to son;
Garments, unless some work is done
Of note, not suffer'd to appear
'Bove once at most in every year,
Were now, in solemn form, laid bare,
To take the benefit of air,
And, ere they came to be employ'd
On this solemnity, to void
That scent which Russia's leather gave,
From vile and impious moth to save.
Each head was busy, and each heart
In preparation bore a part;
Running together all about
The servants put each other out,
Till the grave master had decreed,
The more haste ever the worse speed.
Miss, with her little eyes half-closed,
Over a smuggled toilette dosed;
The waiting-maid, whom story notes
A very Scrub in petticoats,
Hired for one work, but doing all,
In slumbers lean'd against the wall.
Milliners, summon'd from afar,
Arrived in shoals at Temple Bar,
Strictly commanded to import
Cart loads of foppery from Court;
With labour'd visible design,
217
Art strove to be superbly fine;
Nature, more pleasing, though more wild,
Taught otherwise her darling child,
And cried, with spirited disdain,
Be Hunter elegant and plain!
Lo! from the chambers of the East,
A welcome prelude to the feast,
In saffron-colour'd robe array'd,
High in a car, by Vulcan made,
Who work'd for Jove himself, each steed,
High-mettled, of celestial breed,
Pawing and pacing all the way,
Aurora brought the wish'd-for day,
And held her empire, till out-run
By that brave jolly groom, the Sun.
The trumpet--hark! it speaks--it swells
The loud full harmony; it tells
The time at hand when Dulman, led
By Form, his citizens must head,
And march those troops, which at his call
Were now assembled, to Guildhall,
On matters of importance great,
To court and city, church and state.
From end to end the sound makes way,
All hear the signal and obey;
But Dulman, who, his charge forgot,
By Morpheus fetter'd, heard it not;
Nor could, so sound he slept and fast,
Hear any trumpet, but the last.
Crape, ever true and trusty known,
Stole from the maid's bed to his own,
Then in the spirituals of pride,
Planted himself at Dulman's side.
Thrice did the ever-faithful slave,
With voice which might have reach'd the grave,
And broke Death's adamantine chain,
On Dulman call, but call'd in vain.
Thrice with an arm, which might have made
The Theban boxer curse his trade,
The drone he shook, who rear'd the head,
And thrice fell backward on his bed.
What could be done? Where force hath fail'd,
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Policy often hath prevail'd;
And what--an inference most plain-Had been, Crape thought might be again.
Under his pillow (still in mind
The proverb kept, 'fast bind, fast find')
Each blessed night the keys were laid,
Which Crape to draw away assay'd.
What not the power of voice or arm
Could do, this did, and broke the charm;
Quick started he with stupid stare,
For all his little soul was there.
Behold him, taken up, rubb'd down,
In elbow-chair, and morning-gown;
Behold him, in his latter bloom,
Stripp'd, wash'd, and sprinkled with perfume;
Behold him bending with the weight
Of robes, and trumpery of state;
Behold him (for the maxim's true,
Whate'er we by another do,
We do ourselves; and chaplain paid,
Like slaves in every other trade,
Had mutter'd over God knows what,
Something which he by heart had got)
Having, as usual, said his prayers,
Go titter, totter to the stairs:
Behold him for descent prepare,
With one foot trembling in the air;
He starts, he pauses on the brink,
And, hard to credit, seems to think;
Through his whole train (the chaplain gave
The proper cue to every slave)
At once, as with infection caught,
Each started, paused, and aim'd at thought;
He turns, and they turn; big with care,
He waddles to his elbow-chair,
Squats down, and, silent for a season,
At last with Crape begins to reason:
But first of all he made a sign,
That every soul, but the divine,
Should quit the room; in him, he knows,
He may all confidence repose.
'Crape--though I'm yet not quite awake--
219
Before this awful step I take,
On which my future all depends,
I ought to know my foes and friends.
My foes and friends--observe me still-I mean not those who well or ill
Perhaps may wish me, but those who
Have't in their power to do it too.
Now if, attentive to the state,
In too much hurry to be great,
Or through much zeal,--a motive, Crape,
Deserving praise,--into a scrape
I, like a fool, am got, no doubt
I, like a wise man, should get out:
Note that remark without replies;
I say that to get out is wise,
Or, by the very self-same rule,
That to get in was like a fool.
The marrow of this argument
Must wholly rest on the event,
And therefore, which is really hard,
Against events too I must guard.
Should things continue as they stand,
And Bute prevail through all the land
Without a rival, by his aid
My fortunes in a trice are made;
Nay, honours on my zeal may smile,
And stamp me Earl of some great Isle:
But if, a matter of much doubt,
The present minister goes out,
Fain would I know on what pretext
I can stand fairly with the next?
For as my aim, at every hour,
Is to be well with those in power,
And my material point of view,
Whoever's in, to be in too,
I should not, like a blockhead, choose
To gain these, so as those to lose:
'Tis good in every case, you know,
To have two strings unto our bow.'
As one in wonder lost, Crape view'd
His lord, who thus his speech pursued:
'This, my good Crape, is my grand point;
220
And as the times are out of joint,
The greater caution is required
To bring about the point desired.
What I would wish to bring about
Cannot admit a moment's doubt;
The matter in dispute, you know,
Is what we call the _Quomodo_.
That be thy task.'--The reverend slave,
Becoming in a moment grave,
Fix'd to the ground and rooted stood,
Just like a man cut out out of wood,
Such as we see (without the least
Reflection glancing on the priest)
One or more, planted up and down,
Almost in every church in town;
He stood some minutes, then, like one
Who wish'd the matter might be done,
But could not do it, shook his head,
And thus the man of sorrow said:
'Hard is this task, too hard I swear,
By much too hard for me to bear;
Beyond expression hard my part,
Could mighty Dulman see my heart,
When he, alas! makes known a will
Which Crape's not able to fulfil.
Was ever my obedience barr'd
By any trifling nice regard
To sense and honour? Could I reach
Thy meaning without help of speech,
At the first motion of thy eye
Did not thy faithful creature fly?
Have I not said, not what I ought,
But what my earthly master taught?
Did I e'er weigh, through duty strong,
In thy great biddings, right and wrong?
Did ever Interest, to whom thou
Canst not with more devotion bow,
Warp my sound faith, or will of mine
In contradiction run to thine?
Have I not, at thy table placed,
When business call'd aloud for haste,
Torn myself thence, yet never heard
221
To utter one complaining word,
And had, till thy great work was done,
All appetites, as having none?
Hard is it, this great plan pursued
Of voluntary servitude;
Pursued without or shame, or fear,
Through the great circle of the year,
Now to receive, in this grand hour,
Commands which lie beyond my power,
Commands which baffle all my skill,
And leave me nothing but my will:
Be that accepted; let my lord
Indulgence to his slave afford:
This task, for my poor strength unfit,
Will yield to none but Dulman's wit.'
With such gross incense gratified,
And turning up the lip of pride,
'Poor Crape'--and shook his empty head-'Poor puzzled Crape!' wise Dulman said,
'Of judgment weak, of sense confined,
For things of lower note design'd;
For things within the vulgar reach,
To run of errands, and to preach;
Well hast thou judged, that heads like mine
Cannot want help from heads like thine;
Well hast thou judged thyself unmeet
Of such high argument to treat;
Twas but to try thee that I spoke,
And all I said was but a joke.
Nor think a joke, Crape, a disgrace,
Or to my person, or my place;
The wisest of the sons of men
Have deign'd to use them now and then.
The only caution, do you see,
Demanded by our dignity,
From common use and men exempt,
Is that they may not breed contempt.
Great use they have, when in the hands
Of one like me, who understands,
Who understands the time and place,
The person, manner, and the grace,
Which fools neglect; so that we find,
222
If all the requisites are join'd,
From whence a perfect joke must spring,
A joke's a very serious thing.
But to our business--my design,
Which gave so rough a shock to thine,
To my capacity is made
As ready as a fraud in trade;
Which, like broad-cloth, I can, with ease,
Cut out in any shape I please.
Some, in my circumstance, some few,
Aye, and those men of genius too,
Good men, who, without love or hate,
Whether they early rise or late,
With names uncrack'd, and credit sound,
Rise worth a hundred thousand pound,
By threadbare ways and means would try
To bear their point--so will not I.
New methods shall my wisdom find
To suit these matters to my mind;
So that the infidels at court,
Who make our city wits their sport,
Shall hail the honours of my reign,
And own that Dulman bears a brain.
Some, in my place, to gain their ends,
Would give relations up, and friends;
Would lend a wife, who, they might swear
Safely, was none the worse for wear;
Would see a daughter, yet a maid,
Into a statesman's arms betray'd;
Nay, should the girl prove coy, nor know
What daughters to a father owe,
Sooner than schemes so nobly plann'd
Should fail, themselves would lend a hand;
Would vote on one side, whilst a brother,
Properly taught, would vote on t'other;
Would every petty band forget;
To public eye be with one set,
In private with a second herd,
And be by proxy with a third;
Would, (like a queen, of whom I read,
The other day--her name is fled-In a book,--where, together bound,
223
'Whittington and his Cat' I found-A tale most true, and free from art,
Which all Lord Mayors should have by heart;
A queen oh!--might those days begin
Afresh, when queens would learn to spin-Who wrought, and wrought, but for some plot,
The cause of which I've now forgot,
During the absence of the sun
Undid what she by day had done)
Whilst they a double visage wear,
What's sworn by day, by night unswear.
Such be their arts, and such, perchance,
May happily their ends advance;
Prom a new system mine shall spring,
A _locum tenens_ is the thing.
That's your true plan. To obligate
The present ministers of state,
My shadow shall our court approach,
And bear my power, and have my coach;
My fine state-coach, superb to view,
A fine state-coach, and paid for too.
To curry favour, and the grace
Obtain of those who're out of place;
In the mean time I--that's to say,
I proper, I myself--here stay.
But hold--perhaps unto the nation,
Who hate the Scot's administration,
To lend my coach may seem to be
Declaring for the ministry,
For where the city-coach is, there
Is the true essence of the Mayor:
Therefore (for wise men are intent
Evils at distance to prevent,
Whilst fools the evils first endure,
And then are plagued to seek a cure)
No coach--a horse--and free from fear,
To make our Deputy appear,
Fast on his back shall he be tied,
With two grooms marching by his side;
Then for a horse--through all the land,
To head our solemn city-band,
Can any one so fit be found
224
As he who in Artillery-ground,
Without a rider, (noble sight!)
Led on our bravest troops to fight?
But first, Crape, for my honour's sake-A tender point--inquiry make
About that horse, if the dispute
Is ended, or is still in suit:
For whilst a cause, (observe this plan
Of justice) whether horse or man
The parties be, remains in doubt,
Till 'tis determined out and out,
That power must tyranny appear
Which should, prejudging, interfere,
And weak, faint judges overawe,
To bias the free course of law.
You have my will--now quickly run,
And take care that my will be done.
In public, Crape, you must appear,
Whilst I in privacy sit here;
Here shall great Dulman sit alone,
Making this elbow-chair my throne,
And you, performing what I bid,
Do all, as if I nothing did.'
Crape heard, and speeded on his way;
With him to hear was to obey;
Not without trouble, be assured,
A proper proxy was procured
To serve such infamous intent,
And such a lord to represent;
Nor could one have been found at all
On t'other side of London Wall.
The trumpet sounds--solemn and slow
Behold the grand procession go,
All moving on, cat after kind,
As if for motion ne'er design'd.
Constables, whom the laws admit
To keep the peace by breaking it;
Beadles, who hold the second place
By virtue of a silver mace,
Which every Saturday is drawn,
For use of Sunday, out of pawn;
Treasurers, who with empty key
225
Secure an empty treasury;
Churchwardens, who their course pursue
In the same state, as to their pew
Churchwardens of St Margaret's go,
Since Peirson taught them pride and show,
Who in short transient pomp appear,
Like almanacs changed every year;
Behind whom, with unbroken locks,
Charity carries the poor's box,
Not knowing that with private keys
They ope and shut it when they please:
Overseers, who by frauds ensure
The heavy curses of the poor;
Unclean came flocking, bulls and bears,
Like beasts into the ark, by pairs.
Portentous, flaming in the van,
Stalk'd the professor, Sheridan,
A man of wire, a mere pantine,
A downright animal machine;
He knows alone, in proper mode,
How to take vengeance on an ode,
And how to butcher Ammon's son
And poor Jack Dryden both in one:
On all occasions next the chair
He stands, for service of the Mayor,
And to instruct him how to use
His A's and B's, and P's and Q's:
O'er letters, into tatters worn,
O'er syllables, defaced and torn,
O'er words disjointed, and o'er sense,
Left destitute of all defence,
He strides, and all the way he goes
Wades, deep in blood, o'er Criss-cross-rows:
Before him every consonant
In agonies is seen to pant;
Behind, in forms not to be known,
The ghosts of tortured vowels groan.
Next Hart and Duke, well worthy grace
And city favour, came in place;
No children can their toils engage,
Their toils are turn'd to reverend age;
When a court dame, to grace his brows
226
Resolved, is wed to city-spouse,
Their aid with madam's aid must join,
The awkward dotard to refine,
And teach, whence truest glory flows,
Grave sixty to turn out his toes.
Each bore in hand a kit; and each
To show how fit he was to teach
A cit, an alderman, a mayor,
Led in a string a dancing bear.
Since the revival of Fingal,
Custom, and custom's all in all,
Commands that we should have regard,
On all high seasons, to the bard.
Great acts like these, by vulgar tongue
Profaned, should not be said, but sung.
This place to fill, renown'd in fame,
The high and mighty Lockman came,
And, ne'er forgot in Dulman's reign,
With proper order to maintain
The uniformity of pride,
Brought Brother Whitehead by his side.
On horse, who proudly paw'd the ground,
And cast his fiery eyeballs round,
Snorting, and champing the rude bit,
As if, for warlike purpose fit,
His high and generous blood disdain'd,
To be for sports and pastimes rein'd,
Great Dymock, in his glorious station,
Paraded at the coronation.
Not so our city Dymock came,
Heavy, dispirited, and tame;
No mark of sense, his eyes half-closed,
He on a mighty dray-horse dozed:
Fate never could a horse provide
So fit for such a man to ride,
Nor find a man with strictest care,
So fit for such a horse to bear.
Hung round with instruments of death,
The sight of him would stop the breath
Of braggart Cowardice, and make
The very court Drawcansir quake;
With dirks, which, in the hands of Spite,
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Do their damn'd business in the night,
From Scotland sent, but here display'd
Only to fill up the parade;
With swords, unflesh'd, of maiden hue,
Which rage or valour never drew;
With blunderbusses, taught to ride
Like pocket-pistols, by his side,
In girdle stuck, he seem'd to be
A little moving armoury.
One thing much wanting to complete
The sight, and make a perfect treat,
Was, that the horse, (a courtesy
In horses found of high degree)
Instead of going forward on,
All the way backward should have gone.
Horses, unless they breeding lack,
Some scruple make to turn their back,
Though riders, which plain truth declares,
No scruple make of turning theirs.
Far, far apart from all the rest,
Fit only for a standing jest,
The independent, (can you get
A better suited epithet?)
The independent Amyand came,
All burning with the sacred flame
Of Liberty, which well he knows
On the great stock of Slavery grows;
Like sparrow, who, deprived of mate,
Snatch'd by the cruel hand of Fate,
From spray to spray no more will hop,
But sits alone on the house-top;
Or like himself, when all alone
At Croydon he was heard to groan,
Lifting both hands in the defence
Of interest, and common sense;
Both hands, for as no other man
Adopted and pursued his plan,
The left hand had been lonesome quite,
If he had not held up the right;
Apart he came, and fix'd his eyes
With rapture on a distant prize,
On which, in letters worthy note,
228
There 'twenty thousand pounds' was wrote.
False trap, for credit sapp'd is found
By getting twenty thousand pound:
Nay, look not thus on me, and stare,
Doubting the certainty--to swear
In such a case I should be loth-But Perry Cust may take his oath.
In plain and decent garb array'd,
With the prim Quaker, Fraud, came Trade;
Connivance, to improve the plan,
Habited like a juryman,
Judging as interest prevails,
Came next, with measures, weights, and scales;
Extortion next, of hellish race
A cub most damn'd, to show his face
Forbid by fear, but not by shame,
Turn'd to a Jew, like Gideon came;
Corruption, Midas-like, behold
Turning whate'er she touch'd to gold;
Impotence, led by Lust, and Pride,
Strutting with Ponton by her side;
Hypocrisy, demure and sad,
In garments of the priesthood clad,
So well disguised, that you might swear,
Deceived, a very priest was there;
Bankruptcy, full of ease and health,
And wallowing in well-saved wealth,
Came sneering through a ruin'd band,
And bringing B---- in her hand;
Victory, hanging down her head,
Was by a Highland stallion led;
Peace, clothed in sables, with a face
Which witness'd sense of huge disgrace,
Which spake a deep and rooted shame
Both of herself and of her name,
Mourning creeps on, and, blushing, feels
War, grim War, treading on her heels;
Pale Credit, shaken by the arts
Of men with bad heads and worse hearts,
Taking no notice of a band
Which near her were ordain'd to stand,
Well-nigh destroyed by sickly fit,
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Look'd wistful all around for Pitt;
Freedom--at that most hallow'd name
My spirits mount into a flame,
Each pulse beats high, and each nerve strains,
Even to the cracking; through my veins
The tides of life more rapid run,
And tell me I am Freedom's son-Freedom came next, but scarce was seen,
When the sky, which appear'd serene
And gay before, was overcast;
Horror bestrode a foreign blast,
And from the prison of the North,
To Freedom deadly, storms burst forth.
A car like those, in which, we're told,
Our wild forefathers warr'd of old,
Loaded with death, six horses bear
Through the blank region of the air.
Too fierce for time or art to tame,
They pour'd forth mingled smoke and flame
From their wide nostrils; every steed
Was of that ancient savage breed
Which fell Geryon nursed; their food
The flesh of man, their drink his blood.
On the first horses, ill-match'd pair,
This fat and sleek, that lean and bare,
Came ill-match'd riders side by side,
And Poverty was yoked with Pride;
Union most strange it must appear,
Till other unions make it clear.
Next, in the gall of bitterness,
With rage which words can ill express,
With unforgiving rage, which springs
From a false zeal for holy things,
Wearing such robes as prophets wear,
False prophets placed in Peter's chair,
On which, in characters of fire,
Shapes antic, horrible, and dire
Inwoven flamed, where, to the view,
In groups appear'd a rabble crew
Of sainted devils; where, all round,
Vile relics of vile men were found,
Who, worse than devils, from the birth
230
Perform'd the work of hell on earth,
Jugglers, Inquisitors, and Popes,
Pointing at axes, wheels, and ropes,
And engines, framed on horrid plan,
Which none but the destroyer, Man,
Could, to promote his selfish views,
Have head to make or heart to use,
Bearing, to consecrate her tricks,
In her left hand a crucifix,
'Remembrance of our dying Lord,'
And in her right a two-edged sword,
Having her brows, in impious sport,
Adorn'd with words of high import,
'On earth peace, amongst men good will,
Love bearing and forbearing still,'
All wrote in the hearts' blood of those
Who rather death than falsehood chose:
On her breast, (where, in days of yore,
When God loved Jews, the High Priest wore
Those oracles which were decreed
To instruct and guide the chosen seed)
Having with glory clad and strength,
The Virgin pictured at full length,
Whilst at her feet, in small pourtray'd,
As scarce worth notice, Christ was laid,-Came Superstition, fierce and fell,
An imp detested, e'en in hell;
Her eye inflamed, her face all o'er
Foully besmear'd with human gore,
O'er heaps of mangled saints she rode;
Fast at her heels Death proudly strode,
And grimly smiled, well pleased to see
Such havoc of mortality;
Close by her side, on mischief bent,
And urging on each bad intent
To its full bearing, savage, wild,
The mother fit of such a child,
Striving the empire to advance
Of Sin and Death, came Ignorance.
With looks, where dread command was placed,
And sovereign power by pride disgraced,
Where, loudly witnessing a mind
231
Of savage, more than human kind,
Not choosing to be loved, but fear'd,
Mocking at right, Misrule appear'd.
With eyeballs glaring fiery red,
Enough to strike beholders dead,
Gnashing his teeth, and in a flood
Pouring corruption forth and blood
From his chafed jaws; without remorse
Whipping and spurring on his horse,
Whose sides, in their own blood embay'd,
E'en to the bone were open laid,
Came Tyranny, disdaining awe,
And trampling over Sense and Law;
One thing, and only one, he knew,
One object only would pursue;
Though less (so low doth passion bring)
Than man, he would be more than king.
With every argument and art
Which might corrupt the head and heart,
Soothing the frenzy of his mind,
Companion meet, was Flattery join'd;
Winning his carriage, every look
Employed, whilst it conceal'd a hook;
When simple most, most to be fear'd;
Most crafty, when no craft appear'd;
His tales, no man like him could tell;
His words, which melted as they fell,
Might even a hypocrite deceive,
And make an infidel believe,
Wantonly cheating o'er and o'er
Those who had cheated been before:-Such Flattery came, in evil hour,
Poisoning the royal ear of Power,
And, grown by prostitution great,
Would be first minister of state.
Within the chariot, all alone,
High seated on a kind of throne,
With pebbles graced, a figure came,
Whom Justice would, but dare not name.
Hard times when Justice, without fear,
Dare not bring forth to public ear
The names of those who dare offend
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'Gainst Justice, and pervert her end!
But, if the Muse afford me grace,
Description shall supply the place.
In foreign garments he was clad;
Sage ermine o'er the glossy plaid
Cast reverend honour; on his heart,
Wrought by the curious hand of Art,
In silver wrought, and brighter far
Than heavenly or than earthly star,
Shone a White Rose, the emblem dear
Of him he ever must revere;
Of that dread lord, who, with his host
Of faithful native rebels lost,
Like those black spirits doom'd to hell,
At once from power and virtue fell:
Around his clouded brows was placed
A bonnet, most superbly graced
With mighty thistles, nor forgot
The sacred motto--'Touch me not.'
In the right hand a sword he bore
Harder than adamant, and more
Fatal than winds, which from the mouth
Of the rough North invade the South;
The reeking blade to view presents
The blood of helpless innocents,
And on the hilt, as meek become
As lamb before the shearers dumb,
With downcast eye, and solemn show
Of deep, unutterable woe,
Mourning the time when Freedom reign'd,
Fast to a rock was Justice chain'd.
In his left hand, in wax impress'd,
With bells and gewgaws idly dress'd,
An image, cast in baby mould,
He held, and seem'd o'erjoy'd to hold
On this he fix'd his eyes; to this,
Bowing, he gave the loyal kiss,
And, for rebellion fully ripe,
Seem'd to desire the antitype.
What if to that Pretender's foes
His greatness, nay, his life, he owes;
Shall common obligations bind,
233
And shake his constancy of mind?
Scorning such weak and petty chains,
Faithful to James he still remains,
Though he the friend of George appear:
Dissimulation's virtue here.
Jealous and mean, he with a frown
Would awe, and keep all merit down,
Nor would to Truth and Justice bend,
Unless out-bullied by his friend:
Brave with the coward, with the brave
He is himself a coward slave:
Awed by his fears, he has no heart
To take a great and open part:
Mines in a subtle train he springs,
And, secret, saps the ears of kings;
But not e'en there continues firm
'Gainst the resistance of a worm:
Born in a country, where the will
Of one is law to all, he still
Retain'd the infection, with full aim
To spread it wheresoe'er he came;
Freedom he hated, Law defied,
The prostitute of Power and Pride;
Law he with ease explains away,
And leads bewilder'd Sense astray;
Much to the credit of his brain,
Puzzles the cause he can't maintain;
Proceeds on most familiar grounds,
And where he can't convince, confounds;
Talents of rarest stamp and size,
To Nature false, he misapplies,
And turns to poison what was sent
For purposes of nourishment.
Paleness, not such as on his wings
The messenger of Sickness brings,
But such as takes its coward rise
From conscious baseness, conscious vice,
O'erspread his cheeks; Disdain and Pride,
To upstart fortunes ever tied,
Scowl'd on his brow; within his eye,
Insidious, lurking like a spy,
To Caution principled by Fear,
234
Not daring open to appear,
Lodged covert Mischief; Passion hung
On his lip quivering; on his tongue
Fraud dwelt at large; within his breast
All that makes villain found a nest;
All that, on Hell's completest plan,
E'er join'd to damn the heart of man.
Soon as the car reach'd land, he rose,
And, with a look which might have froze
The heart's best blood, which was enough
Had hearts been made of sterner stuff
In cities than elsewhere, to make
The very stoutest quail and quake,
He cast his baleful eyes around:
Fix'd without motion to the ground,
Fear waiting on Surprise, all stood,
And horror chill'd their curdled blood;
No more they thought of pomp, no more
(For they had seen his face before)
Of law they thought; the cause forgot,
Whether it was or ghost, or plot,
Which drew them there: they all stood more
Like statues than they were before.
What could be done? Could Art, could Force.
Or both, direct a proper course
To make this savage monster tame,
Or send him back the way he came?
What neither art, nor force, nor both,
Could do, a Lord of foreign growth,
A Lord to that base wretch allied
In country, not in vice and pride,
Effected; from the self-same land,
(Bad news for our blaspheming band
Of scribblers, but deserving note)
The poison came and antidote.
Abash'd, the monster hung his head,
And like an empty vision fled;
His train, like virgin snows, which run,
Kiss'd by the burning bawdy sun,
To love-sick streams, dissolved in air;
Joy, who from absence seem'd more fair,
Came smiling, freed from slavish Awe;
235
Loyalty, Liberty, and Law,
Impatient of the galling chain,
And yoke of Power, resumed their reign;
And, burning with the glorious flame
Of public virtue, Mansfield came.
~ Charles Churchill,
698:The Third Monarchy, Being The Grecian, Beginning
Under Alexander The Great In The 112. Olympiad.
Great Alexander was wise Philips son,
He to Amyntas, Kings of Macedon;
The cruel proud Olympias was his Mother,
She to Epirus warlike King was daughter.
This Prince (his father by Pausanias slain)
The twenty first of's age began to reign.
Great were the Gifts of nature which he had,
His education much to those did adde:
By art and nature both he was made fit,
To 'complish that which long before was writ.
The very day of his Nativity
To ground was burnt Dianaes Temple high:
An Omen to their near approaching woe,
Whose glory to the earth this king did throw.
His Rule to Greece he scorn'd should be confin'd,
The Universe scarce bound his proud vast mind.
This is the He-Goat which from Grecia came,
That ran in Choler on the Persian Ram,
That brake his horns, that threw him on the ground
To save him from his might no man was found:
Philip on this great Conquest had an eye,
But death did terminate those thoughts so high.
The Greeks had chose him Captain General,
Which honour to his Son did now befall.
(For as Worlds Monarch now we speak not on,
But as the King of little Macedon)
Restless both day and night his heart then was,
His high resolves which way to bring to pass;
Yet for a while in Greece is forc'd to stay,
Which makes each moment seem more then a day.
Thebes and stiff Athens both 'gainst him rebel,
Their mutinies by valour doth he quell.
This done against both right and natures Laws,
His kinsmen put to death, who gave no cause;
That no rebellion in in his absence be,
Nor making Title unto Sovereignty.
And all whom he suspects or fears will climbe,
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Now taste of death least they deserv'd in time,
Nor wonder is t if he in blood begin,
For Cruelty was his parental sin,
Thus eased now of troubles and of fears,
Next spring his course to Asia he steers;
Leavs Sage Antipater, at home to sway,
And through the Hellispont his Ships made way.
Coming to Land, his dart on shore he throws,
Then with alacrity he after goes;
And with a bount'ous heart and courage brave,
His little wealth among his Souldiers gave.
And being ask'd what for himself was left,
Reply'd, enough, sith only hope he kept.
Thirty two thousand made up his Foot force,
To which were joyn'd five thousand goodly horse.
Then on he marcht, in's way he view'd old Troy,
And on Achilles tomb with wondrous joy
He offer'd, and for good success did pray
To him, his Mothers Ancestors, (men say)
When news of Alexander came to Court,
To scorn at him Darius had good sport;
Sends him a frothy and contemptuous Letter,
Stiles him disloyal servant, and no better;
Reproves him for his proud audacity
To lift his hand 'gainst such a Monarchy.
Then to's Lieftenant he in Asia sends
That he be ta'ne alive, for he intends
To whip him well with rods, and so to bring
That boy so mallipert before the King.
Ah! fond vain man, whose pen ere while
In lower terms was taught a higher stile.
To River Granick Alexander hyes
Which in Phrygia near Propontike lyes.
The Persians ready for encounter stand,
And strive to keep his men from off the land;
Those banks so steep the Greeks yet scramble up,
And beat the coward Persians from the top,
And twenty thousand of their lives bereave,
Who in their backs did all their wounds receive.
This victory did Alexander gain,
With loss of thirty four of his there slain;
Then Sardis he, and Ephesus did gain,
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VVhere stood of late, Diana's wondrous Phane,
And by Parmenio (of renowned Fame,)
Miletus and Pamphilia overcame.
Hallicarnassus and Pisidia
He for his Master takes with Lycia.
Next Alexander marcht towards the black Sea,
And easily takes old Gordium in his way;
Of Ass ear'd Midas, once the Regal Seat,
VVhose touch turn'd all to gold, yea even his meat
VVhere the Prophetick knot he cuts in twain,
VVhich who so doth, must Lord of all remain.
Now news of Memnon's death (the Kings Viceroy)
To Alexanders heart's no little joy,
For in that Peer, more valour did abide,
Then in Darius multitude beside:
In's stead, was Arses plac'd, but durst not stay,
Yet set one in his room, and ran away;
His substitute as fearfull as his master,
Runs after two, and leaves all to Disaster.
Then Alexander all Cilicia takes,
No stroke for it he struck, their hearts so quakes.
To Greece he thirty thousand talents sends,
To raise more Force to further his intends:
Then o're he goes Darius now to meet,
Who came with thousand thousands at his feet.
Though some there be (perhaps) more likely write
He but four hundred thousand had to fight,
The rest Attendants, which made up no less,
Both Sexes there was almost numberless.
For this wise King had brought to see the sport,
With him the greatest Ladyes of the Court,
His mother, his beauteous Queen and daughters,
It seems to see the Macedonian slaughters.
Its much beyond my time and little art,
To shew how great Darius plaid his part;
The splendor and the pomp he marched in,
For since the world was no such Pageant seen.
Sure 'twas a goodly sight there to behold,
The Persians clad in silk, and glistering gold,
The stately horses trapt, the lances gilt,
As if addrest now all to run a tilt.
The holy fire was borne before the host,
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(For Sun and Fire the Persians worship most)
The Priests in their strange habit follow after,
An object, not so much of fear as laughter.
The King sate in a chariot made of gold,
With crown and Robes most glorious to behold,
And o're his head his golden Gods on high,
Support a party coloured Canopy.
A number of spare horses next were led,
Lest he should need them in his Chariots stead;
But those that saw him in this state to lye,
Suppos'd he neither meant to fight nor flye.
He fifteen hundred had like women drest;
For thus to fright the Greeks he judg'd was best.
Their golden ornaments how to set forth,
Would ask more time then was their bodies worth
Great Sysigambis she brought up the Reer,
Then such a world of waggons did appear,
Like several houses moving upon wheels,
As if she'd drawn whole Shushan at her heels:
This brave Virago to the King was mother,
And as much good she did as any other.
Now lest this gold, and all this goodly stuff
Had not been spoyle and booty rich enough
A thousand mules and Camels ready wait
Loaden with gold, with jewels and with plate:
For sure Darius thought at the first sight,
The Greeks would all adore, but none would fight
But when both Armies met, he might behold
That valour was more worth then pearls or gold,
And that his wealth serv'd but for baits to 'lure
To make his overthrow more fierce and sure.
The Greeks came on and with a gallant grace
Let fly their arrows in the Persians face.
The cowards feeling this sharp stinging charge
Most basely ran, and left their king at large:
Who from his golden coach is glad to 'light,
And cast away his crown for swifter flight:
Of late like some immoveable he lay,
Now finds both legs and horse to run away.
Two hundred thousand men that day were slain,
And forty thousand prisoners also tane,
Besides the Queens and Ladies of the court,
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If Curtius be true in his report.
The Regal Ornaments were lost, the treasure
Divided at the Macedonians pleasure;
Yet all this grief, this loss, this overthrow,
Was but beginning of his future woe.
The royal Captives brought to Alexander
T'ward them demean'd himself like a Commander
For though their beauties were unparaled,
Conquer'd himself now he had conquered,
Preserv'd their honour, us'd them bounteously,
Commands no man should doe them injury:
And this to Alexander is more fame
Then that the Persian King he overcame.
Two hundred eighty Greeks he lost in fight,
By too much heat, not wounds (as authors write)
No sooner had this Victor won the field,
But all Phenicia to his pleasure yield,
Of which the Goverment he doth commit
Unto Parmenio of all most fit.
Darius now less lofty then before,
To Alexander writes he would restore
Those mournfull Ladies from Captivity,
For whom he offers him a ransome high:
But down his haughty stomach could not bring,
To give this Conquerour the Stile of King.
This Letter Alexander doth disdain,
And in short terms sends this reply again,
A King he was, and that not only so,
But of Darius King, as he should know.
Next Alexander unto Tyre doth goe,
His valour and his victoryes they know:
To gain his love the Tyrians intend,
Therefore a crown and great Provision send,
Their present he receives with thankfullness,
Desires to offer unto Hercules,
Protector of their town, by whom defended,
And from whom he lineally descended.
But they accept not this in any wise,
Lest he intend more fraud then sacrifice,
Sent word that Hercules his temple stood
In the old town, (which then lay like a wood)
With this reply he was so deep enrag'd,
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To win the town, his honour he ingag'd:
And now as Babels King did once before,
He leaves not till he made the sea firm shore,
But far less time and cost he did expend,
The former Ruines forwarded his end:
Moreover had a Navy at command,
The other by his men fetcht all by land.
In seven months time he took that wealthy town,
Whose glory now a second time's brought down.
Two thousand of the chief he crucifi'd,
Eight thousand by the sword then also di'd,
And thirteen thousand Gally slaves he made,
And thus the Tyrians for mistrust were paid.
The rule of this he to Philotas gave
Who was the son of that Parmenio brave.
Cilicia to Socrates doth give,
For now's the time Captains like Kings may live.
Zidon he on Ephestion bestowes;
(For that which freely comes, as freely goes)
He scorns to have one worse then had the other,
So gives his little Lordship to another.
Ephestion having chief command of th'Fleet,
At Gaza now must Alexander meet.
Darius finding troubles still increase,
By his Ambassadors now sues for peace,
And layes before great Alexanders eyes
The dangers difficultyes like to rise,
First at Euphrates what he's like to 'bide,
And then at Tygris and Araxis side,
These he may scape, and if he so desire,
A league of friendship make firm and entire.
His eldest daughter he in mariage profers,
And a most princely dowry with her offers.
All those rich Kingdomes large that do abide
Betwixt the Hellespont and Halys side.
But he with scorn his courtesie rejects,
And the distressed King no whit respects,
Tells him, these proffers great, in truth were none
For all he offers now was but his own.
But quoth Parmenio that brave Commander,
Was I as great, as is great Alexander,
Darius offers I would not reject,
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But th'kingdomes and the Lady soon accept.
To which proud Alexander made reply,
And so if I Parmenio was, would I.
He now to Gaza goes, and there doth meet,
His Favorite Ephestion with his Fleet,
Where valiant Betis stoutly keeps the town,
(A loyal Subject to Darius Crown)
For more repulse the Grecians here abide
Then in the Persian Monarchy beside;
And by these walls so many men were slain,
That Greece was forc'd to yield supply again.
But yet this well defended Town was taken,
For 'twas decree'd, that Empire should be shaken;
Thus Betis ta'en had holes bor'd through his feet,
And by command was drawn through every street
To imitate Achilles in his shame,
Who did the like to Hector (of more fame)
What hast thou lost thy magnimity,
Can Alexander deal thus cruelly?
Sith valour with Heroicks is renown'd,
Though in an Enemy it should be found;
If of thy future fame thou hadst regard,
Why didst not heap up honours and reward?
From Gaza to Jerusalem he goes,
But in no hostile way, (as I suppose)
Him in his Priestly Robes high Jaddus meets,
Whom with great reverence Alexander greets;
The Priest shews him good Daniel's Prophesy,
How he should overthrow this Monarchy,
By which he was so much encouraged,
No future dangers he did ever dread.
From thence to fruitful Egypt marcht with speed,
Where happily in's wars he did succeed;
To see how fast he gain'd was no small wonder,
For in few dayes he brought that Kingdome under.
Then to the Phane of Jupiter he went,
To be install'd a God, was his intent.
The Pagan Priest through hire, or else mistake,
The Son of Jupiter did streight him make:
He Diobolical must needs remain,
That his humanity will not retain.
Thence back to Egypt goes, and in few dayes;
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Fair Alexandria from the ground doth raise;
Then setling all things in less Asia;
In Syria, Egypt, and Phenicia,
Unto Euphrates marcht and overgoes,
For no man's there his Army to oppose;
Had Betis now been there but with his band,
Great Alexander had been kept from Land.
But as the King, so is the multitude,
And now of valour both are destitute.
Yet he (poor prince) another Host doth muster,
Of Persians, Scythians, Indians in a cluster;
Men but in shape and name, of valour none
Most fit, to blunt the Swords of Macedon.
Two hundred fifty thousand by account,
Of Horse and Foot his Army did amount;
For in his multitudes his trust still lay,
But on their fortitude he had small stay;
Yet had some hope that on the spacious plain,
His numbers might the victory obtain.
About this time Darius beautious Queen,
Who had sore travail and much sorrow seen,
Now bids the world adue, with pain being spent,
Whose death her Lord full sadly did lament.
Great Alexander mourns as well as he,
The more because not set at liberty;
When this sad news (at first Darius hears,
Some injury was offered he fears:
But when inform'd how royally the King,
Had used her, and hers, in every thing,
He prays the immortal Gods they would reward
Great Alexander for this good regard;
And if they down his Monarchy will throw,
Let them on him this dignity bestow.
And now for peace he sues as once before,
And offers all he did and Kingdomes more;
His eldest daughter for his princely bride,
(Nor was such match in all the world beside)
And all those Countryes which (betwixt) did lye
Phanisian Sea, and great Euphrates high:
With fertile Egypt and rich Syria,
And all those Kingdomes in less Asia.
With thirty thousand Talents to be paid,
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For the Queen Mother, and the royal maid;
And till all this be well perform'd, and sure,
Ochus his Son for Hostage should endure.
To this stout Alexander gives no ear,
No though Parmenio plead, yet will not hear;
Which had he done. (perhaps) his fame he'd kept,
Nor Infamy had wak'd, when he had slept,
For his unlimited prosperity
Him boundless made in vice and Cruelty.
Thus to Darius he writes back again,
The Firmament, two Suns cannot contain.
Two Monarchyes on Earth cannot abide,
Nor yet two Monarchs in one world reside;
The afflicted King finding him set to jar,
Prepares against to morrow, for the war,
Parmenio, Alexander, wisht that night,
To force his Camp, so vanquish them by flight.
For tumult in the night doth cause most dread,
And weakness of a Foe is covered,
But he disdain'd to steal a victory:
The Sun should witness of his valour be,
And careless in his bed, next morne he lyes,
By Captains twice is call'd before hee'l rise,
The Armyes joyn'd a while, the Persians fight,
And spilt the Greeks some bloud before their flight
But long they stood not e're they're forc'd to run,
So made an end, As soon as well begun.
Forty five thousand Alexander had,
But is not known what slaughter here was made,
Some write th'other had a million, some more,
But Quintus Curtius as before.
At Arbela this victory was gain'd,
Together with the Town also obtain'd;
Darius stript of all to Media came,
Accompan'ed with sorrow, fear, and shame,
At Arbela left his Ornaments and Treasure,
Which Alexander deals as suits his pleasure.
This conqueror to Babylon then goes,
Is entertain'd with joy and pompous showes,
With showrs of flours the streets along are strown,
And incense burnt the silver Altars on.
The glory of the Castle he admires,
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The strong Foundation and the lofty Spires,
In this, a world of gold and Treasure lay,
Which in few hours was carried all away.
With greedy eyes he views this City round,
Whose fame throughout the world was so renownd
And to possess he counts no little bliss
The towres and bowres of proud Semiramis,
Though worne by time, and rac'd by foes full sore,
Yet old foundations shew'd and somewhat more.
With all the pleasures that on earth are found,
This city did abundantly abound,
Where four and thirty dayes he now did stay,
And gave himself to banqueting and play:
He and his souldiers wax effeminate,
And former discipline begin to hate.
Whilst revelling at Babylon he lyes,
Antipater from Greece sends fresh supplyes.
He then to Shushan goes with his new bands,
But needs no force, tis rendred to his hands.
He likewise here a world of treasure found;
For 'twas the seat of Persian Kings renownd.
Here stood the royal Houses of delight,
Where Kings have shown their glory wealth and might
The sumptuous palace of Queen Esther here,
And of good Mordicai, her kinsman dear,
Those purple hangings, mixt with green and white
Those beds of gold, and couches of delight.
And furniture the richest in all lands,
Now fall into the Macedonians hands.
From Shushan to Persipolis he goes,
Which news doth still augment Darius woes.
In his approach the governour sends word,
For his receipt with joy they all accord,
With open gates the wealthy town did stand,
And all in it was at his high command.
Of all the Cities that on earth was found,
None like to this in riches did abound:
Though Babylon was rich and Shushan too
Yet to compare with this they might not doe:
Here lay the bulk of all those precious things
That did pertain unto the Persian Kings:
For when the souldiers rifled had their pleasure,
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And taken money plate and golden treasure,
Statues some gold, and silver numberless,
Yet after all, as storyes do express
The share of Alexander did amount
To an hundred thousand talents by account.
Here of his own he sets a Garison,
(As first at Shushan and at Babylon)
On their old Governours titles he laid,
But on their faithfulness he never staid,
Their place gave to his Captains (as was just)
For such revolters false, what King can trust?
The riches and the pleasures of this town
Now makes this King his virtues all to drown,
That wallowing in all licentiousness,
In pride and cruelty to high excess.
Being inflam'd with wine upon a season,
Filled with madness, and quite void of reason,
He at a bold proud strumpets leud desire,
Commands to set this goodly town on fire.
Parmenio wise intreats him to desist
And layes before his eyes if he persist
His fames dishonour, loss unto his state,
And just procuring of the Persians hate:
But deaf to reason, bent to have his will,
Those stately streets with raging flame did fill.
Then to Darius he directs his way,
Who was retir'd as far as Media,
And there with sorrows, fears & cares surrounded
Had now his army fourth and last compounded.
Which forty thousand made, but his intent
Was these in Bactria soon to augment:
But hearing Alexander was so near,
Thought now this once to try his fortunes here,
And rather chose an honourable death,
Then still with infamy to draw his breath:
But Bessus false, who was his chief Commander
Perswades him not to fight with Alexander.
With sage advice he sets before his eyes
The little hope of profit like to rise:
If when he'd multitudes the day he lost,
Then with so few, how likely to be crost.
This counsel for his safety he pretended,
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But to deliver him to's foe intended.
Next day this treason to Darius known
Transported sore with grief and passion,
Grinding his teeth, and plucking off his hair,
Sate overwhelm'd with sorrow and dispair:
Then bids his servant Artabasus true,
Look to himself, and leave him to that crew,
Who was of hopes and comforts quite bereft,
And by his guard and Servitors all left.
Straight Bessus comes, & with his trait'rous hands
Layes hold on's Lord, and binding him with bands
Throws him into a Cart, covered with hides,
Who wanting means t'resist these wrongs abides,
Then draws the cart along with chains of gold,
In more despight the thraled prince to hold,
And thus t'ward Alexander on he goes,
Great recompence for this, he did propose:
But some detesting this his wicked fact,
To Alexander flyes and tells this act,
Who doubling of his march, posts on amain,
Darius from that traitors hands to gain.
Bessus gets knowledg his disloyalty
Had Alexanders wrath incensed high,
Whose army now was almost within sight,
His hopes being dasht prepares himself for flight:
Unto Darius first he brings a horse,
And bids him save himself by speedy course:
The wofull King his courtesie refuses,
Whom thus the execrable wretch abuses,
By throwing darts gave him his mortal wound,
Then slew his Servants that were faithfull found,
Yea wounds the beasts that drew him unto death,
And leaves him thus to gasp out his last breath.
Bessus his partner in this tragedy,
Was the false Governour of Media.
This done, they with their host soon speed away,
To hide themselves remote in Bactria.
Darius bath'd in blood, sends out his groans,
Invokes the heav'ns and earth to hear his moans:
His lost felicity did grieve him sore,
But this unheard of treachery much more:
But above all, that neither Ear nor Eye
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Should hear nor see his dying misery;
As thus he lay, Polistrates a Greek,
Wearied with his long march, did water seek,
So chanc'd these bloudy Horses to espy,
Whose wounds had made their skins of purple dye
To them repairs then looking in the Cart,
Finds poor Darius pierced to the heart,
Who not a little chear'd to have some eye,
The witness of this horrid Tragedy;
Prays him to Alexander to commend
The just revenge of this his woful end:
And not to pardon such disloyalty,
Of Treason, Murther, and base Cruelty.
If not, because Darius thus did pray,
Yet that succeeding Kings in safety may
Their lives enjoy, their Crowns and dignity,
And not by Traitors hands untimely dye.
He also sends his humble thankfulness,
For all the Kingly grace he did express;
To's Mother, Children dear, and wife now gone.
Which made their long restraint seem to be none:
Praying the immortal Gods, that Sea and Land
Might be subjected to his royal hand,
And that his Rule as far extended be,
As men the rising, setting Sun shall see,
This said, the Greek for water doth intreat,
To quench his thirst, and to allay his heat:
Of all good things (quoth he) once in my power,
I've nothing left, at this my dying hour;
Thy service and compassion to reward,
But Alexander will, for this regard.
This said, his fainting breath did fleet away,
And though a Monarch late, now lyes like clay;
And thus must every Son of Adam lye,
Though Gods on Earth like Sons of men they dye.
Now to the East, great Alexander goes,
To see if any dare his might oppose,
For scarce the world or any bounds thereon,
Could bound his boundless fond Ambition;
Such as submits again he doth restore
Their riches, and their honours he makes more,
On Artabaces more then all bestow'd,
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For his fidelity to's Master show'd.
Thalestris Queen of th'Amazons now brought
Her Train to Alexander, (as 'tis thought.)
Though most of reading best and soundest mind,
Such Country there, nor yet such people find.
Then tell her errand, we had better spare
To th'ignorant, her title will declare:
As Alexander in his greatness grows,
So dayly of his virtues doth he lose.
He baseness counts, his former Clemency,
And not beseeming such a dignity;
His past sobriety doth also bate,
As most incompatible to his State;
His temperance is but a sordid thing,
No wayes becoming such a mighty King;
His greatness now he takes to represent
His fancy'd Gods above the Firmament.
And such as shew'd but reverence before,
Now are commanded strictly to adore;
With Persian Robes himself doth dignifie,
Charging the same on his nobility,
His manners habit, gestures, all did fashion
After that conquer'd and luxurious Nation.
His Captains that were virtuously inclin'd,
Griev'd at this change of manners and of mind.
The ruder sort did openly deride,
His feigned Diety and foolish pride;
The certainty of both comes to his Ears,
But yet no notice takes of what he hears:
With those of worth he still desires esteem,
So heaps up gifts his credit to redeem
And for the rest new wars and travails finds,
That other matters might take up their minds,
And hearing Bessus, makes himself a King,
Intends that Traitor to his end to bring.
Now that his Host from luggage might be free,
And with his burthen no man burthened be;
Commands forthwith each man his fardle bring,
Into the market place before the King;
VVhich done, sets fire upon those goodly spoyles,
The recompence of travails wars and toyles.
And thus unwisely in a mading fume,
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The wealth of many Kingdomes did consume,
But marvell 'tis that without mutiny,
The Souldiers should let pass this injury;
Nor wonder less to Readers may it bring,
Here to observe the rashness of the King.
Now with his Army doth he post away
False Bessus to find out in Bactria:
But much distrest for water in their march,
The drought and heat their bodies sore did parch.
At length they came to th'river Oxus brink,
Where so immoderately these thirsty drink,
Which more mortality to them did bring,
Then all their warrs against the Persian King.
Here Alexander's almost at a stand,
To pass the River to the other land.
For boats here's none, nor near it any wood,
To make them Rafts to waft them o're the flood:
But he that was resolved in his mind,
Would without means some transportation find.
Then from the Carriages the hides he takes,
And stuffing them with straw, he bundles makes.
On these together ti'd, in six dayes space,
They all pass over to the other place.
Had Bessus had but valour to his will,
With little pain there might have kept them still:
But Coward durst not fight, nor could he fly,
Hated of all for's former treachery,
Is by his own now bound in iron chains,
A Coller of the same, his neck contains.
And in this sort they rather drag then bring
This Malefactor vile before the King,
Who to Darius brother gives the wretch,
With racks and tortures every limb to stretch.
Here was of Greeks a town in Bactria,
Whom Xerxes from their Country led away,
These not a little joy'd, this day to see,
Wherein their own had got the sov'raignty
And now reviv'd, with hopes held up their head
From bondage long to be Enfranchised.
But Alexander puts them to the sword
Without least cause from them in deed or word;
Nor Sex, nor age, nor one, nor other spar'd,
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But in his cruelty alike they shar'd:
Nor reason could he give for this great wrong,
But that they had forgot their mother tongue.
While thus some time he spent in Bactria,
And in his camp strong and securely lay,
Down from the mountains twenty thousand came
And there most fiercely set upon the same:
Repelling these, two marks of honour got
Imprinted in his leg, by arrows shot.
The Bactrians against him now rebel;
But he their stubborness in time doth quell.
From hence he to Jaxartis River goes,
Where Scythians rude his army doth oppose,
And with their outcryes in an hideous sort
Beset his camp, or military court,
Of darts and arrows, made so little spare,
They flew so thick, they seem'd to dark the air:
But soon his souldiers forc'd them to a flight,
Their nakedness could not endure their might.
Upon this rivers bank in seventeen dayes
A goodly City doth compleatly raise,
Which Alexandria he doth likewise name,
And sixty furlongs could but round the same.
A third Supply Antipater now sent,
Which did his former forces much augment;
And being one hundred twenty thousand strong;
He enters then the Indian Kings among:
Those that submit, he gives them rule again,
Such as do not, both them and theirs are slain.
His warrs with sundry nations I'le omit,
And also of the Mallians what is writ.
His Fights, his dangers, and the hurts he had,
How to submit their necks at last they're glad.
To Nisa goes by Bacchus built long since,
Whose feasts are celebrated by this prince;
Nor had that drunken god one who would take
His Liquors more devoutly for his sake.
When thus ten days his brain with wine he'd soakt,
And with delicious meats his palate choakt:
To th'River Indus next his course he bends,
Boats to prepare, Ephestion first he sends,
Who coming thither long before his Lord,
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Had to his mind made all things to accord,
The vessels ready were at his command,
And Omphis King of that part of the land,
Through his perswasion Alexander meets,
And as his Sov'raign Lord him humbly greets
Fifty six Elephants he brings to's hand,
And tenders him the strength of all his land;
Presents himself first with a golden crown,
Then eighty talents to his captains down:
But Alexander made him to behold
He glory sought, no silver nor no gold;
His presents all with thanks he did restore,
And of his own a thousand talents more.
Thus all the Indian Kings to him submit,
But Porus stout, who will not yeild as yet:
To him doth Alexander thus declare,
His pleasure is that forthwith he repair
Unto his Kingdomes borders, and as due,
His homage to himself as Soveraign doe:
But kingly Porus this brave answer sent,
That to attend him there was his intent,
And come as well provided as he could,
But for the rest, his sword advise him should.
Great Alexander vext at this reply,
Did more his valour then his crown envy,
Is now resolv'd to pass Hydaspes flood,
And there by force his soveraignty make good.
Stout Porus on the banks doth ready stand
To give him welcome when he comes to land.
A potent army with him like a King,
And ninety Elephants for warr did bring:
Had Alexander such resistance seen
On Tygris side, here now he had not been.
Within this spacious River deep and wide
Did here and there Isles full of trees abide.
His army Alexander doth divide
With Ptolemy sends part to th'other side;
Porus encounters them and thinks all's there,
When covertly the rest get o're else where,
And whilst the first he valiantly assail'd,
The last set on his back, and so prevail'd.
Yet work enough here Alexander found,
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For to the last stout Porus kept his ground:
Nor was't dishonour at the length to yield,
When Alexander strives to win the field.
The kingly Captive 'fore the Victor's brought,
In looks or gesture not abased ought,
But him a Prince of an undaunted mind
Did Alexander by his answers find:
His fortitude his royal foe commends,
Restores him and his bounds farther extends.
Now eastward Alexander would goe still,
But so to doe his souldiers had no will,
Long with excessive travails wearied,
Could by no means be farther drawn or led,
Yet that his fame might to posterity
Be had in everlasting memory,
Doth for his Camp a greater circuit take,
And for his souldiers larger Cabbins make.
His mangers he erected up so high
As never horse his Provender could eye.
Huge bridles made, which here and there he left,
Which might be found, and for great wonders kept
Twelve altars then for monuments he rears,
Whereon his acts and travels long appears.
But doubting wearing time might these decay,
And so his memory would fade away,
He on the fair Hydaspes pleasant side,
Two Cities built, his name might there abide,
First Nicea, the next Bucephalon,
Where he entomb'd his stately Stalion.
His fourth and last supply was hither sent,
Then down Hydaspes with his Fleet he went;
Some time he after spent upon that shore,
Whether Ambassadors, ninety or more,
Came with submission from the Indian Kings,
Bringing their presents rare, and precious things,
These all he feasts in state on beds of gold,
His Furniture most sumptuous to behold;
His meat & drink, attendants, every thing,
To th'utmost shew'd the glory of a King.
With rich rewards he sent them home again,
Acknowledged their Masters sovereign;
Then sailing South, and coming to that shore,
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Those obscure Nations yielded as before:
A City here he built, call'd by his Name,
Which could not sound too oft with too much fame
Then sailing by the mouth of Indus floud,
His Gallyes stuck upon the flats and mud;
Which the stout Macedonians amazed sore,
Depriv'd at once the use of Sail and Oar:
Observing well the nature of the Tide,
In those their fears they did not long abide.
Passing fair Indus mouth his course he steer'd
To th'coast which by Euphrates mouth appear'd;
Whose inlets near unto, he winter spent,
Unto his starved Souldiers small content,
By hunger and by cold so many slain,
That of them all the fourth did scarce remain.
Thus winter, Souldiers, and provisions spent,
From hence he then unto Gedrosia went.
And thence he marcht into Carmania,
And so at length drew near to Persia,
Now through these goodly Countryes as he past,
Much time in feasts and ryoting did waste;
Then visits Cyrus Sepulchre in's way,
Who now obscure at Passagardis lay:
Upon his Monument his Robe he spread,
And set his Crown on his supposed head.
From hence to Babylon, some time there spent,
He at the last to royal Shushan went;
A wedding Feast to's Nobles then he makes,
And Statyra, Darius daughter takes,
Her Sister gives to his Ephestian dear,
That by this match he might be yet more near;
He fourscore Persian Ladies also gave,
At this same time unto his Captains brave:
Six thousand guests unto this Feast invites,
Whose Sences all were glutted with delights.
It far exceeds my mean abilities
To shadow forth these short felicities,
Spectators here could scarce relate the story,
They were so rapt with this external glory:
If an Ideal Paradise a man would frame,
He might this Feast imagine by the same;
To every guess a cup of gold he sends,
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So after many dayes the Banquet ends.
Now Alexanders conquests all are done,
And his long Travails past and overgone;
His virtues dead, buried, and quite forgot,
But vice remains to his Eternal blot.
'Mongst those that of his cruelty did tast,
Philotus was not least, nor yet the last,
Accus'd because he did not certifie
The King of treason and conspiracy:
Upon suspition being apprehended,
Nothing was prov'd wherein he had offended
But silence, which was of such consequence,
He was judg'd guilty of the same offence,
But for his fathers great deserts the King
His royal pardon gave for this foul thing.
Yet is Phylotas unto judgment brought,
Must suffer, not for what is prov'd, but thought.
His master is accuser, judge and King,
Who to the height doth aggravate each thing,
Inveighs against his father now absent,
And's brethren who for him their lives had spent.
But Philotas his unpardonable crime,
No merit could obliterate, or time:
He did the Oracle of Jove deride,
By which his Majesty was diefi'd.
Philotas thus o'recharg'd with wrong and grief
Sunk in despair without hope of Relief,
Fain would have spoke and made his own defence,
The King would give no ear, but went from thence
To his malicious Foes delivers him,
To wreak their spight and hate on every limb.
Philotas after him sends out this cry,
O Alexander, thy free clemency
My foes exceeds in malice, and their hate
Thy kingly word can easily terminate.
Such torments great as wit could worst invent,
Or flesh and life could bear, till both were spent
Were now inflicted on Parmenio's son
He might accuse himself, as they had done,
At last he did, so they were justifi'd,
And told the world, that for his guilt he di'd.
But how these Captains should, or yet their master
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Look on Parmenio, after this disaster
They knew not, wherefore best now to be done,
Was to dispatch the father as the son.
This sound advice at heart pleas'd Alexander,
Who was so much ingag'd to this Commander,
As he would ne're confess, nor yet reward,
Nor could his Captains bear so great regard:
Wherefore at once, all these to satisfie,
It was decreed Parmenio should dye:
Polidamus, who seem'd Parmenio's friend
To do this deed they into Media send:
He walking in his garden to and fro,
Fearing no harm, because he none did doe,
Most wickedly was slain without least crime,
(The most renowned captain of his time)
This is Parmenio who so much had done
For Philip dead, and his surviving son,
Who from a petty King of Macedon
By him was set upon the Persian throne,
This that Parmenio who still overcame,
Yet gave his Master the immortal fame,
Who for his prudence, valour, care and trust
Had this reward, most cruel and unjust.
The next, who in untimely death had part,
Was one of more esteem, but less desert;
Clitus belov'd next to Ephestian,
And in his cups his chief companion;
When both were drunk, Clitus was wont to jeer,
Alexander to rage, to kill, and swear;
Nothing more pleasing to mad Clitus tongue,
Then's Masters Godhead to defie and wrong;
Nothing toucht Alexander to the quick,
Like this against his Diety to kick:
Both at a Feast when they had tippled well,
Upon this dangerous Theam fond Clitus fell;
From jest to earnest, and at last so bold,
That of Parmenio's death him plainly told.
Which Alexanders wrath incens'd so high,
Nought but his life for this could satisfie;
From one stood by he snatcht a partizan,
And in a rage him through the body ran,
Next day he tore his face for what he'd done,
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And would have slain himself for Clitus gone:
This pot Companion he did more bemoan,
Then all the wrongs to brave Parmenio done.
The next of worth that suffered after these,
Was learned, virtuous, wise Calisthenes,
VVho lov'd his Master more then did the rest,
As did appear, in flattering him the least;
In his esteem a God he could not be,
Nor would adore him for a Diety:
For this alone and for no other cause,
Against his Sovereign, or against his Laws,
He on the Rack his Limbs in pieces rent,
Thus was he tortur'd till his life was spent.
Of this unkingly act doth Seneca
This censure pass, and not unwisely say,
Of Alexander this th'eternal crime,
VVhich shall not be obliterate by time.
VVhich virtues fame can ne're redeem by far,
Nor all felicity of his in war.
VVhen e're 'tis said he thousand thousands slew,
Yea, and Calisthenes to death he drew.
The mighty Persian King he overcame,
Yea, and he kill'd Calistthenes of fame.
All Countryes, Kingdomes, Provinces, he wan
From Hellispont, to th'farthest Ocean.
All this he did, who knows' not to be true?
But yet withal, Catisthenes he slew.
From Macedon, his Empire did extend
Unto the utmost bounds o' th'orient:
All this he did, yea, and much more, 'tis true,
But yet withal, Catisthenes he slew.
Now Alexander goes to Media,
Finds there the want of wise Parmenio;
Here his chief favourite Ephestian dies,
He celebrates his mournful obsequies:
Hangs his Physitian, the Reason why
He suffered, his friend Ephestian dye.
This act (me-thinks) his Godhead should a shame,
To punish where himself deserved blame;
Or of necessity he must imply,
The other was the greatest Diety.
The Mules and Horses are for sorrow shorne,
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The battlements from off the walls are torne.
Of stately Ecbatane who now must shew,
A rueful face in this so general woe;
Twelve thousand Talents also did intend,
Upon a sumptuous monument to spend:
What e're he did, or thought not so content,
His messenger to Jupiter he sent,
That by his leave his friend Ephestion,
Among the Demy Gods they might inthrone.
From Media to Babylon he went,
To meet him there t'Antipater he'd sent,
That he might act also upon the Stage,
And in a Tragedy there end his age.
The Queen Olimpias bears him deadly hate,
Not suffering her to meddle with the State,
And by her Letters did her Son incite,
This great indignity he should requite;
His doing so, no whit displeas'd the King,
Though to his Mother he disprov'd the thing.
But now Antipater had liv'd so long,
He might well dye though he had done no wrong;
His service great is suddenly forgot,
Or if remembred, yet regarded not:
The King doth intimate 'twas his intent,
His honours and his riches to augment;
Of larger Provinces the rule to give,
And for his Counsel near the King to live.
So to be caught, Antipater's too wise,
Parmenio's death's too fresh before his eyes;
He was too subtil for his crafty foe.
Nor by his baits could be insnared so:
But his excuse with humble thanks he sends,
His Age and journy long he then pretends;
And pardon craves for his unwilling stay,
He shews his grief, he's forc'd to disobey.
Before his Answer came to Babylon,
The thread of Alexanders life was spun;
Poyson had put an end to's dayes ('twas thought)
By Philip and Cassander to him brought,
Sons to Antipater, and bearers of his Cup,
Lest of such like their Father chance to sup;
By others thought, and that more generally,
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That through excessive drinking he did dye:
The thirty third of's Age do all agree,
This Conquerour did yield to destiny.
When this sad news came to Darius Mother,
She laid it more to heart, then any other,
Nor meat, nor drink, nor comfort would she take,
But pin'd in grief till life did her forsake;
All friends she shuns, yea, banished the light,
Till death inwrapt her in perpetual night.
This Monarchs fame must last whilst world doth stand,
And Conquests be talkt of whilest there is land;
His Princely qualities had he retain'd,
Unparalled for ever had remain'd.
But with the world his virtues overcame,
And so with black beclouded, all his fame;
Wise Aristotle Tutor to his youth.
Had so instructed him in moral Truth:
The principles of what he then had learn'd
Might to the last (when sober) be discern'd.
Learning and learned men he much regarded,
And curious Artist evermore rewarded:
The Illiads of Homer he still kept.
And under's pillow laid them when he slept.
Achilles happiness he did envy,
'Cause Homer kept his acts to memory.
Profusely bountifull without desert,
For such as pleas'd him had both wealth and heart
Cruel by nature and by custome too,
As oft his acts throughout his reign doth shew:
Ambitious so, that nought could satisfie,
Vain, thirsting after immortality,
Still fearing that his name might hap to dye,
And fame not last unto eternity.
This Conqueror did oft lament (tis said)
There were no more worlds to be conquered.
This folly great Augustus did deride,
For had he had but wisdome to his pride,
He would had found enough there to be done,
To govern that he had already won.
His thoughts are perisht, he aspires no more,
Nor can he kill or save as heretofore.
A God alive, him all must Idolize,
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Now like a mortal helpless man he lyes.
Of all those Kingdomes large which he had got,
To his Posterity remain'd no jot;
For by that hand which still revengeth bloud,
None of his kindred, nor his race long stood:
But as he took delight much bloud to spill,
So the same cup to his, did others fill.
Four of his Captains now do all divide,
As Daniel before had prophysi'd.
The Leopard down, the four wings 'gan to rise,
The great horn broke, the less did tyranize.
What troubles and contentions did ensue
We may hereafter shew in season due.
Aridæus.
Great Alexander dead, his Armyes left,
Like to that Giant of his Eye bereft;
When of his monstrous bulk it was the guide,
His matchless force no creature could abide.
But by Ulisses having lost his sight,
All men began streight to contemn his might;
For aiming still amiss, his dreadful blows
Did harm himself, but never reacht his Foes.
Now Court and Camp all in confusion be,
A King they'l have, but who, none can agree;
Each Captain wisht this prize to bear away,
But none so hardy found as so durst say:
Great Alexander did leave Issue none,
Except by Artabasus daughter one;
And Roxane fair whom late he married,
Was near her time to be delivered.
By natures right these had enough to claim,
But meaness of their mothers bar'd the same,
Alledg'd by those who by their subtile Plea
Had hope themselves to bear the Crown away.
A Sister Alexander had, but she
Claim'd not, perhaps, her Sex might hindrance be.
After much tumult they at last proclaim'd
His base born brother Aridæus nam'd,
That so under his feeble wit and reign,
Their ends they might the better still attain.
This choice Perdiccas vehemently disclaim'd,
And Babe unborn of Roxane he proclaim'd;
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Some wished him to take the style of King,
Because his Master gave to him his Ring,
And had to him still since Ephestion di'd
More then to th'rest his favour testifi'd.
But he refus'd, with feigned modesty,
Hoping to be elect more generally.
He hold on this occasion should have laid,
For second offer there was never made.
'Mongst these contentions, tumults, jealousies,
Seven dayes the corps of their great master lies
Untoucht, uncovered slighted and neglected,
So much these princes their own ends respected:
A Contemplation to astonish Kings,
That he who late possest all earthly things,
And yet not so content unless that he
Might be esteemed for a Diety;
Now lay a Spectacle to testifie,
The wretchedness of mans mortality.
After some time, when stirs began to calm,
His body did the Egyptians embalme;
His countenance so lively did appear,
That for a while they durst not come so near:
No sign of poyson in his intrails sound,
But all his bowels coloured, well and sound.
Perdiccas seeing Arideus must be King,
Under his name began to rule each thing.
His chief Opponent who Control'd his sway,
Was Meleager whom he would take away,
And by a wile he got him in his power,
So took his life unworthily that hour.
Using the name, and the command of th'King
To authorize his acts in every thing.
The princes seeing Perdiccas power and pride,
For their security did now provide.
Antigonus for his share Asia takes,
And Ptolemy next sure of Egypt makes:
Seleucus afterward held Babylon,
Antipater had long rul'd Macedon.
These now to govern for the king pretends,
But nothing less each one himself intends.
Perdiccas took no province like the rest,
But held command of th'Army (which was best)
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And had a higher project in his head,
His Masters sister secretly to wed:
So to the Lady, covertly he sent,
(That none might know, to frustrate his intent)
But Cleopatra this Suitor did deny,
For Leonatus more lovely in her eye,
To whom she sent a message of her mind,
That if he came good welcome he should find.
In these tumultuous dayes the thralled Greeks,
Their Ancient Liberty afresh now seeks.
And gladly would the yoke shake off, laid on
Sometimes by Philip and his conquering son.
The Athenians force Antipater to fly
To Lamia where he shut up doth lye.
To brave Craterus then he sends with speed
For succours to relieve him in his need.
The like of Leonatus he requires,
(Which at this time well suited his desires)
For to Antipater he now might goe,
His Lady take in th'way, and no man know.
Antiphilus the Athenian General
With speed his Army doth together call;
And Leonatus seeks to stop, that so
He joyne not with Antipater their foe.
The Athenian Army was the greater far,
(Which did his Match with Cleopatra mar)
For fighting still, while there did hope remain
The valiant Chief amidst his foes was slain.
'Mongst all the princes of great Alexander
For personage, none like to this Commander.
Now to Antipater Craterus goes,
Blockt up in Lamia still by his foes,
Long marches through Cilicia he makes,
And the remains of Leonatus takes:
With them and his he into Grecia went,
Antipater releas'd from prisonment:
After which time the Greeks did never more
Act any thing of worth, as heretofore:
But under servitude their necks remain'd,
Nor former liberty or glory gain'd.
Now di'd about the end of th'Lamian war
Demosthenes, that sweet-tongue'd Orator,
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Who fear'd Antipater would take his life
For animating the Athenian strife:
To end his dayes by poison rather chose
Then fall into the hands of mortal foes.
Craterus and Antipater now joyne,
In love and in affinity combine,
Craterus doth his daughter Phila wed
Their friendship might the more be strengthened.
Whilst they in Macedon do thus agree,
In Asia they all asunder be.
Perdiccas griev'd to see the princes bold
So many Kingdomes in their power to hold,
Yet to regain them, how he did not know,
His souldiers 'gainst those captains would not goe
To suffer them go on as they begun,
Was to give way himself might be undone.
With Antipater to joyne he sometimes thought,
That by his help, the rest might low be brought,
But this again dislikes; he would remain,
If not in stile, in deed a soveraign;
(For all the princes of great Alexander
Acknowledged for Chief that old Commander)
Desires the King to goe to Macedon,
Which once was of his Ancestors the throne,
And by his presence there to nullifie
The acts of his Vice-Roy now grown so high.
Antigonus of treason first attaints,
And summons him to answer his complaints.
This he avoids, and ships himself and son,
goes to Antipater and tells what's done.
He and Craterus, both with him do joyne,
And 'gainst Perdiccas all their strength combine.
Brave Ptolemy, to make a fourth then sent
To save himself from danger imminent.
In midst of these garboyles, with wondrous state
His masters funeral doth celebrate:
In Alexandria his tomb he plac'd,
Which eating time hath scarcely yet defac'd.
Two years and more, since natures debt he paid,
And yet till now at quiet was not laid.
Great love did Ptolemy by this act gain,
And made the souldiers on his side remain.
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Perdiccas hears his foes are all combin'd,
'Gainst which to goe, is not resolv'd in mind.
But first 'gainst Ptolemy he judg'd was best,
Neer'st unto him, and farthest from the rest,
Leaves Eumenes the Asian Coast to free
From the invasions of the other three,
And with his army unto Egypt goes
Brave Ptolemy to th'utmost to oppose.
Perdiccas surly cariage, and his pride
Did alinate the souldiers from his side.
But Ptolemy by affability
His sweet demeanour and his courtesie,
Did make his own, firm to his cause remain,
And from the other side did dayly gain.
Perdiccas in his pride did ill intreat
Python of haughty mind, and courage great.
Who could not brook so great indignity,
But of his wrongs his friends doth certifie;
The souldiers 'gainst Perdiccas they incense,
Who vow to make this captain recompence,
And in a rage they rush into his tent,
Knock out his brains: to Ptolemy then went
And offer him his honours, and his place,
With stile of the Protector, him to grace.
Next day into the camp came Ptolemy,
And is receiv'd of all most joyfully.
Their proffers he refus'd with modesty,
Yields them to Python for his courtesie.
With what he held he was now more content,
Then by more trouble to grow eminent.
Now comes there news of a great victory
That Eumenes got of the other three.
Had it but in Perdiccas life ariv'd,
With greater joy it would have been receiv'd.
Thus Ptolemy rich Egypt did retain,
And Python turn'd to Asia again.
Whilst Perdiccas encamp'd in Affrica,
Antigonus did enter Asia,
And fain would Eumenes draw to their side,
But he alone most faithfull did abide:
The other all had Kingdomes in their eye,
But he was true to's masters family,
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Nor could Craterus, whom he much did love.
From his fidelity once make him move:
Two Battles fought, and had of both the best,
And brave Craterus slew among the rest:
For this sad strife he poures out his complaints,
And his beloved foe full sore laments.
I should but snip a story into bits
And his great Acts and glory much eclipse,
To shew the dangers Eumenes befel,
His stratagems wherein he did excel:
His Policies, how he did extricate
Himself from out of Lab'rinths intricate:
He that at large would satisfie his mind,
In Plutarchs Lives his history may find.
For all that should be said, let this suffice,
He was both valiant, faithfull, patient, wise.
Python now chose Protector of the state,
His rule Queen Euridice begins to hate,
Sees Arrideus must not King it long,
If once young Alexander grow more strong,
But that her husband serve for supplement,
To warm his seat, was never her intent.
She knew her birth-right gave her Macedon,
Grand-child to him who once sat on that throne
Who was Perdiccas, Philips eldest brother,
She daughter to his son, who had no other.
Pythons commands, as oft she countermands;
What he appoints, she purposely withstands.
He wearied out at last would needs be gone,
Resign'd his place, and so let all alone:
In's room the souldiers chose Antipater,
Who vext the Queen more then the other far.
From Macedon to Asia he came,
That he might settle matters in the same.
He plac'd, displac'd, control'd rul'd as he list,
And this no man durst question or resist;
For all the nobles of King Alexander
Their bonnets vail'd to him as chief Commander.
When to his pleasure all things they had done,
The King and Queen he takes to Macedon,
Two sons of Alexander, and the rest,
All to be order'd there as he thought best.
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The Army to Antigonus doth leave,
And Government of Asia to him gave.
And thus Antipater the ground-work layes,
On which Antigonus his height doth raise,
Who in few years, the rest so overtops,
For universal Monarchy he hopes.
With Eumenes he diverse Battels fought,
And by his slights to circumvent him sought:
But vain it was to use his policy,
'Gainst him that all deceits could scan and try.
In this Epitome too long to tell
How finely Eumenes did here excell,
And by the self same Traps the other laid,
He to his cost was righteously repaid.
But while these Chieftains doe in Asia fight,
To Greece and Macedon lets turn our sight.
When great Antipater the world must leave,
His place to Polisperchon did bequeath,
Fearing his son Cassander was unstaid,
Too rash to bear that charge, if on him laid.
Antigonus hearing of his decease
On most part of Assyria doth seize.
And Ptolemy next to incroach begins,
All Syria and Phenicia he wins,
Then Polisperchon 'gins to act in's place,
Recalls Olimpias the Court to grace.
Antipater had banish'd her from thence
Into Epire for her great turbulence;
This new Protector's of another mind,
Thinks by her Majesty much help to find.
Cassander like his Father could not see,
This Polisperchons great ability,
Slights his Commands, his actions he disclaims,
And to be chief himself now bends his aims;
Such as his Father had advanc'd to place,
Or by his favours any way had grac'd
Are now at the devotion of the Son,
Prest to accomplish what he would have done;
Besides he was the young Queens favourite,
On whom (t'was thought) she set her chief delight:
Unto these helps at home he seeks out more,
Goes to Antigonus and doth implore,
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By all the Bonds 'twixt him and's Father past,
And for that great gift which he gave him last.
By these and all to grant him some supply,
To take down Polisperchon grown so high;
For this Antigonus did need no spurs,
Hoping to gain yet more by these new stirs,
Streight furnish'd him with a sufficient aid,
And so he quick returns thus well appaid,
With Ships at Sea, an Army for the Land,
His proud opponent hopes soon to withstand.
But in his absence Polisperchon takes
Such friends away as for his Interest makes
By death, by prison, or by banishment,
That no supply by these here might be lent,
Cassander with his Host to Grecia goes,
Whom Polisperchon labours to oppose;
But beaten was at Sea, and foil'd at Land,
Cassanders forces had the upper hand,
Athens with many Towns in Greece beside,
Firm (for his Fathers sake) to him abide.
Whil'st hot in wars these two in Greece remain,
Antigonus doth all in Asia gain;
Still labours Eumenes, would with him side,
But all in vain, he faithful did abide:
Nor Mother could, nor Sons of Alexander,
Put trust in any but in this Commander.
The great ones now began to shew their mind,
And act as opportunity they find.
Aridæus the scorn'd and simple King,
More then he bidden was could act no thing.
Polisperchon for office hoping long,
Thinks to inthrone the Prince when riper grown;
Euridice this injury disdains,
And to Cassandar of this wrong complains.
Hateful the name and house of Alexander,
Was to this proud vindicative Cassander;
He still kept lockt within his memory,
His Fathers danger, with his Family;
Nor thought he that indignity was small,
When Alexander knockt his head to th'wall.
These with his love unto the amorous Queen,
Did make him vow her servant to be seen.
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Olimpias, Aridæus deadly hates,
As all her Husbands, Children by his mates,
She gave him poyson formerly ('tis thought)
Which damage both to mind and body brought;
She now with Polisperchon doth combine,
To make the King by force his Seat resigne:
And her young grand-child in his State inthrone,
That under him, she might rule, all alone.
For aid she goes t'Epire among her friends,
The better to accomplish these her ends;
Euridice hearing what she intends,
In haste unto her friend Cassander sends,
To leave his siege at Tegea, and with speed,
To save the King and her in this their need:
Then by intreaties, promises and Coyne,
Some forces did procure with her to joyn.
Olimpias soon enters Macedon,
The Queen to meet her bravely marches on,
But when her Souldiers saw their ancient Queen,
Calling to mind what sometime she had been;
The wife and Mother of their famous Kings,
Nor darts, nor arrows, now none shoots or flings.
The King and Queen seeing their destiny,
To save their lives t'Amphipolis do fly;
But the old Queen pursues them with her hate,
And needs will have their lives as well as State:
The King by extream torments had his end,
And to the Queen these presents she did send;
A Halter, cup of poyson, and a Sword,
Bids chuse her death, such kindness she'l afford.
The Queen with many a curse, and bitter check,
At length yields to the Halter her fair neck;
Praying that fatal day might quickly haste,
On which Olimpias of the like might taste.
This done the cruel Queen rests not content,
'Gainst all that lov'd Cassander she was bent;
His Brethren, Kinsfolk and his chiefest friends,
That fell within her reach came to their ends:
Dig'd up his brother dead, 'gainst natures right,
And threw his bones about to shew her spight:
The Courtiers wondring at her furious mind,
Wisht in Epire she had been still confin'd.
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In Peloponesus then Cassander lay,
Where hearing of this news he speeds away,
With rage, and with revenge he's hurried on,
To find this cruel Queen in Macedon;
But being stopt, at streight Thermopoly,
Sea passage gets, and lands in Thessaly:
His Army he divides, sends post away,
Polisperchon to hold a while in play;
And with the rest Olimpias pursues,
For all her cruelty, to give her dues.
She with the chief o' th'Court to Pydna flyes,
Well fortifi'd, (and on the Sea it lyes)
There by Cassander she's blockt up so long,
Untill the Famine grows exceeding strong,
Her Couzen of Epire did what he might,
To raise the Siege, and put her Foes to flight.
Cassander is resolved there to remain,
So succours and endeavours proves but vain;
Fain would this wretched Queen capitulate,
Her foe would give no Ear, (such is his hate)
The Souldiers pinched with this scarcity,
By stealth unto Cassander dayly fly;
Olimpias means to hold out to the last,
Expecting nothing but of death to tast:
But his occasions calling him away,
Gives promise for her life, so wins the day.
No sooner had he got her in his hand,
But made in judgement her accusers stand;
And plead the blood of friends and kindreds spilt,
Desiring justice might be done for guilt;
And so was he acquitted of his word,
For justice sake she being put to th'Sword:
This was the end of this most cruel Queen,
Whose fury scarcely parallel'd hath been.
The daughter, sister, Mother, Wife to Kings,
But Royalty no good conditions brings;
To Husbands death ('tis thought) she gave consent,
The murtherer she did so much lament:
With Garlands crown'd his head, bemoan'd his fates,
His Sword unto Apollo consecrates.
Her Outrages too tedious to relate,
How for no cause but her inveterate hate;
162
Her Husbands wives and Children after's death,
Some slew, some fry'd, of others stopt the breath:
Now in her Age she's forc'd to tast that Cup,
Which she had others often made to sup.
Now many Towns in Macedon supprest,
And Pellas fain to yield among the rest;
The Funerals Cassander celebrates,
Of Aridæus and his Queen with State:
Among their Ancestors by him they're laid,
And shews of lamentation for them made.
Old Thebes he then rebuilt so much of fame,
And Cassandria rais'd after his name.
But leave him building, others in their Urne,
Let's for a while, now into Asia turn.
True Eumenes endeavours by all Skill,
To keep Antigonus from Shushan still;
Having command o'th' Treasure he can hire,
Such as no threats, nor favour could acquire.
In divers Battels he had good success,
Antigonus came off still honourless;
When Victor oft he'd been, and so might still,
Peucestes did betray him by a wile.
T'Antigonus, who took his Life unjust,
Because he never would forgoe his trust;
Thus lost he all for his fidelity,
Striving t'uphold his Masters Family.
But to a period as that did haste,
So Eumenes (the prop) of death must tast;
All Persia now Antigonus doth gain,
And Master of the Treasure sole remain:
Then with Seleucus streight at odds doth fall,
And he for aid to Ptolomy doth call,
The Princes all begin now to envy
Antigonus, he growing up so high;
Fearing his force, and what might hap e're long,
Enters into a Combination strong,
Seleucus, Ptolemy, Cassander joynes,
Lysimachus to make a fourth combines:
Antigonus desirous of the Greeks,
To make Cassander odious to them seeks,
Sends forth his declarations near and far,
And clears what cause he had to make this war,
163
Cassanders outrages at large doth tell,
Shews his ambitious practises as well.
The mother of their King to death he'd put,
His wife and son in prison close had shut:
And aiming now to make himself a king,
And that some title he might seem to bring,
Thessalonica he had newly wed,
Daughter to Philip their renowned head:
Had built and call'd a City by his name,
Which none e're did, but those of royal fame:
And in despight of their two famous Kings
Hatefull Olinthians to Greece rebrings.
Rebellious Thebes he had reedified,
Which their late King in dust had damnified,
Requires them therefore to take up their arms
And to requite this traitor for these harms.
Then Ptolemy would gain the Greeks likewise,
And he declares the others injuryes:
First how he held the Empire in his hands,
Seleucus driven from Goverment and lands,
The valiant Eumenes unjustly slain,
And Lord of royal Shushan did remain;
Therefore requests their help to take him down
Before he wear the universal Crown.
These princes at the sea soon had a fight,
Where great Antigonus was put to flight:
His son at Gaza likewise lost the field,
So Syria to Ptolemy did yield:
And Seleucus recovers Babylon,
Still gaining Countryes eastward he goes on.
Demetrius with Ptolemy did fight,
And coming unawares, put him to flight;
But bravely sends the prisoners back again,
With all the spoyle and booty he had tane.
Courteous as noble Ptolemy, or more,
VVho at Gaza did the like to him before.
Antigonus did much rejoyce, his son
VVith victory, his lost repute had won.
At last these princes tired out with warrs,
Sought for a peace, and laid aside their jarrs:
The terms of their agreement, thus express
That each should hold what now he did possess,
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Till Alexander unto age was grown,
VVho then should be enstalled in the throne.
This toucht Cassander sore for what he'd done,
Imprisoning both the mother and the son:
He sees the Greeks now favour their young Prince
Whom he in durance held, now, and long since,
That in few years he must be forc'd or glad,
To render up such Kingdomes as he had;
Resolves to quit his fears by one deed done,
So puts to death the Mother and her Son.
This Roxane for her beauty all commend,
But for one act she did, just was her end.
No sooner was great Alexander dead,
But she Darius daughters murthered.
Both thrown into a well to hide her blot,
Perdiccas was her Partner in this plot.
The heavens seem'd slow in paying her the same;
But at the last the hand of vengeance came.
And for that double fact which she had done,
The life of her must goe, and of her son
Perdiccas had before for his amiss,
But by their hands who thought not once of this.
Cassanders deed the princes do detest,
But 'twas in shew; in heart it pleas'd them best.
That he is odious to the world, they'r glad:
And now they were free Lords of what they had.
When this foul tragedy was past and done,
Polysperchon brings the other son
Call'd Hercules, and elder then his brother,
(But Olimpias would prefer the other)
The Greeks toucht with the murther done of late,
This Orphan prince 'gan to compassionate,
Begin to mutter much 'gainst proud Cassander,
And place their hopes on th'heir of Alexander.
Cassander fear'd what might of this ensue,
So Polisperchon to his counsel drew,
And gives Peloponesus for his hire,
Who slew the prince according to desire.
Thus was the race and house of Alexander
Extinct by this inhumane wretch Cassander.
Antigonus, for all this doth not mourn,
He knows to's profit, this at last will turn,
165
But that some Title now he might pretend,
To Cleopatra doth for marriage send;
Lysimachus and Ptolemy the same,
And lewd Cassander too, sticks not for shame:
She then in Lydia at Sardis lay,
Where by Embassage all these Princes pray.
Choice above all, of Ptolemy she makes,
With his Embassador her journy takes;
Antigonus Lieutenant stayes her still,
Untill he further know his Masters will:
Antigonus now had a Wolf by th'Ears,
To hold her still, or let her go he fears.
Resolves at last the Princess should be slain,
So hinders him of her, he could not gain;
Her women are appointed for this deed,
They for their great reward no better speed:
For by command, they streight were put to death,
As vile Conspirators that stopt her breath.
And now he hopes, he's order'd all so well,
The world must needs believe what he doth tell;
Thus Philips house was quite extinguished,
Except Cassanders wife who yet not dead.
And by their means who thought of nothing less,
Then vengeance just, against them to express;
Now blood was paid with blood for what was done
By cruel Father, Mother, cruel Son:
Thus may we hear, and fear, and ever say,
That hand is righteous still which doth repay.
These Captains now the stile of Kings do take,
For to their Crowns their's none can Title make;
Demetrius first the royal stile assum'd,
By his Example all the rest presum'd.
Antigonus himself to ingratiate,
Doth promise liberty to Athens State;
With Arms and with provision stores them well,
The better 'gainst Cassander to rebel.
Demetrius thether goes, is entertain'd
Not like a King, but like some God they feign'd;
Most grosly base was their great Adulation,
Who Incense burnt, and offered oblation:
These Kings afresh fall to their wars again,
Demetrius of Ptolemy doth gain.
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'Twould be an endless Story to relate
Their several Battels and their several fate,
Their fights by Sea, their victories by Land,
How some when down, straight got the upper hand
Antigonus and Seleucus then fight
Near Ephesus, each bringing all his might,
And he that Conquerour shall now remain,
The Lordship of all Asia shall retain;
This day 'twixt these two Kings ends all the strife,
For here Antigonus lost rule and life:
Nor to his Son, did e're one foot remain
Of those vast Kingdomes, he did sometimes gain.
Demetrius with his Troops to Athens flyes,
Hopes to find succours in his miseries;
But they adoring in prosperity,
Now shut their gates in his adversity:
He sorely griev'd at this his desperate State
Tryes Foes, sith friends will not compassionate.
His peace he then with old Seleucus makes,
Who his fair daughter Stratonica takes,
Antiochus, Seleucus, dear lov'd Son,
Is for this fresh young Lady quite undone;
Falls so extreamly sick, all fear'd his life,
Yet durst not say, he lov'd his Fathers wife,
When his disease the skill'd Physitian found,
His Fathers mind he wittily did sound,
Who did no sooner understand the same,
But willingly resign'd the beautious Dame:
Cassander now must dye his race is run,
And leaves the ill got Kingdomes he had won.
Two Sons he left, born of King Philips daughter,
Who had an end put to their dayes by slaughter;
Which should succeed at variance they fell,
The Mother would, the youngest might excell:
The eld'st inrag'd did play the Vipers part,
And with his Sword did run her through the heart:
Rather then Philips race should longer live,
He whom she gave his life her death shall give.
This by Lysimacus was after slain,
Whose daughter he not long before had ta'ne;
Demetrius is call'd in by th'youngest Son,
Against Lysimachus who from him won.
167
But he a Kingdome more then's friend did eye,
Seaz'd upon that, and slew him traitrously.
Thus Philips and Cassander's race both gone,
And so falls out to be extinct in one;
And though Cassander died in his bed,
His Seed to be extirpt, was destined;
For blood, which was decre'd that he should spill,
Yet must his Children pay for Fathers ill;
Jehu in killing Ahab's house did well,
Yet be aveng'd must blood of Jezerel.
Demetrius thus Cassander's Kingdoms gains,
And now in Macedon as King he reigns;
Though men and mony both he hath at will,
In neither finds content if he sits still:
That Seleucus holds Asia grievs him sore,
Those Countryes large his Father got before.
These to recover, musters all his might,
And with his Son in Law will needs go fight;
A mighty Navy rig'd, an Army stout,
With these he hopes to turn the world about:
Leaving Antigonus his eldest Son,
In his long absence to rule Macedon.
Demetrius with so many troubles met,
As Heaven and Earth against him had been set;
Disaster on disaster him pursue,
His story seems a Fable more then true.
At last he's taken and imprisoned
Within an Isle that was with pleasures fed,
Injoy'd what ere beseem'd his Royalty,
Only restrained of his liberty:
After three years he died, left what he'd won,
In Greece unto Antigonus his Son.
For his Posterity unto this day,
Did ne're regain one foot in Asia;
His Body Seleucus sends to his Son,
Whose obsequies with wondrous pomp was done.
Next di'd the brave and noble Ptolemp,
Renown'd for bounty, valour, clemency,
Rich Egypt left, and what else he had won,
To Philadelphus his more worthy Son.
Of the old Heroes, now but two remain,
Seleucus and Lysimachus these twain,
168
Must needs go try their fortune and their might,
And so Lysimachus was slain in fight;
'Twas no small joy unto Seleucus breast,
That now he had out-lived all the rest:
Possession of Europe thinks to take,
And so himself the only Monarch make;
Whilst with these hopes in Greece he did remain,
He was by Ptolemy Ceraunus slain.
The second Son of the first Ptolemy,
Who for Rebellion unto him did fly;
Seleucus was a Father and a friend,
Yet by him had this most unworthy end.
Thus with these Kingly Captains have we done,
A little now how the Succession run,
Antigonus, Seleucus and Cassander,
With Ptolemy, reign'd after Alexander;
Cassander's Sons soon after's death were slain,
So three Successors only did remain:
Antigonus his Kingdomes lost and life,
Unto Seleucus, Author of that strife.
His Son Demetrius, all Cassanders gains,
And his posterity, the same retains;
Demetrius Son was call'd Antigonus,
And his again was nam'd Demetrius.
I must let pass those many Battels fought,
Betwixt those Kings, and noble Pyrrhus stout,
And his Son Alexander of Epire,
Whereby immortal honour they acquire;
Demetrius had Philip to his Son,
(Part of whose Kingdomes Titus Quintius won)
Philip had Perseus, who was made a Thrale
T'Emilius the Roman General;
Him with his Sons in Triumph lead did he,
Such riches too as Rome did never see:
This of Antigonus, his Seed's the Fate,
VVhose Empire was subdu'd to th'Roman State.
Longer Seleucus held the royalty,
In Syria by his Posterity;
Antiochus Soter his Son was nam'd,
To whom the old Berosus (so much fam'd,)
His Book of Assurs Monarchs dedicates,
Tells of their names, their wars, their riches, fates;
169
But this is perished with many more,
VVhich oft we wish was extant as before.
Antiochus Theos was Soter's Son,
VVho a long war with Egypts King begun;
The Affinityes and Wars Daniel sets forth,
And calls them there the Kings of South & North,
This Theos murther'd was by his lewd wife,
Seleucus reign'd, when he had lost his life.
A third Seleucus next sits on the Seat,
And then Antiochus sirnam'd the great,
VVhose large Dominions after was made small,
By Scipio the Roman General;
Fourth Seleucus Antiochus succeeds,
And next Epiphanes whose wicked deeds,
Horrid Massacres, Murthers, cruelties,
Amongst the Jews we read in Machabees.
Antiochus Eupater was the next,
By Rebels and Impostors dayly vext;
So many Princes still were murthered,
The Royal Blood was nigh extinguished;
Then Tygranes the great Armenian King,
To take the Government was called in,
Lucullus, Him, (the Roman General)
Vanquish'd in fight, and took those Kingdomes all;
Of Greece and Syria thus the rule did end,
In Egypt next, a little time wee'l spend.
First Ptolemy being dead, his famous Son
Call'd Philadelphus, did possess the Throne.
At Alexandria a Library did build,
And with seven hundred thousand Volumes fill'd;
The seventy two Interpreters did seek,
They might translate the Bible into Greek.
His Son was Evergetes the last Prince,
That valour shew'd, virtue, or excellence,
Philopater was Evergetes Son,
After Epiphanes sate on the Throne;
Philometor, Evergetes again,
And after him, did false Lathurus reign:
Then Alexander in Lathurus stead,
Next Auletes, who cut off Pompeys head.
To all these names, we Ptolemy must add,
For since the first, they still that Title had.
170
Fair Cleopatra next, last of that race,
Whom Julius Cæsar set in Royal place,
She with her Paramour, Mark Anthony
Held for a time, the Egyptian Monarchy,
Till great Augustus had with him a fight
At Actium, where his Navy's put to flight;
He seeing his honour lost, his Kingdome end,
Did by his Sword his life soon after send.
His brave Virago Aspes sets to her Arms,
To take her life, and quit her from all harms;
For 'twas not death nor danger she did dread,
But some disgrace in triumph to be led.
Here ends at last the Grecian Monarchy,
Which by the Romans had its destiny;
Thus King & Kingdomes have their times & dates,
Their standings, overturnings, bounds and fates:
Now up, now down now chief, & then broght under,
The heavn's thus rule, to fil the world with wonder
The Assyrian Monarchy long time did stand,
But yet the Persian got the upper hand;
The Grecian them did utterly subdue,
And millions were subjected unto few:
The Grecian longer then the Persian stood,
Then came the Roman like a raging flood;
And with the torrent of his rapid course,
Their Crowns their Titles, riches bears by force.
The first was likened to a head of gold.
Next Arms and breast of silver to behold,
The third, Belly and Thighs of brass in sight,
And last was Iron, which breaketh all with might;
The stone out of the mountain then did rise,
and smote those feet those legs, those arms & thighs
Then gold, silver, brass, Iron and all the store,
Became like Chaff upon the threshing Floor.
The first a Lion, second was a Bear,
The third a Leopard, which four wings did rear;
The last more strong and dreadful then the rest,
Whose Iron teeth devoured every Beast,
And when he had no appetite to eat,
The residue he stamped under feet;
Yet shall this Lion, Bear, this Leopard, Ram,
All trembling stand before the powerful Lamb.
171
With these three Monarchyes now have I done,
But how the fourth, their Kingdomes from them won,
And how from small beginnings it did grow,
To fill the world with terrour and with woe;
My tyred brain leavs to some better pen,
This task befits not women like to men:
For what is past, I blush, excuse to make,
But humbly stand, some grave reproof to take;
Pardon to crave for errours, is but vain,
The Subject was too high, beyond my strain,
To frame Apology for some offence,
Converts our boldness into impudence:
This my presumption some now to requite,
Ne sutor ultra crepidum may write.
The End of the Grecian Monarchy.
~ Anne Bradstreet,
699:Knyghthode And Bataile
A XVth Century Verse Paraphrase of Flavius Vegetius Renatus' Treatise 'DE RE
MILITARI'
Proemium.
Salue, festa dies
i martis,
Mauortis! auete
Kalende. Qua Deus
ad celum subleuat
ire Dauid.
Hail, halyday deuout! Alhail Kalende
Of Marche, wheryn Dauid the Confessour
Commaunded is his kyngis court ascende;
Emanuel, Jhesus the Conquerour,
This same day as a Tryumphatour,
Sette in a Chaire & Throne of Maiestee,
To London is comyn. O Saviour,
Welcome a thousand fold to thi Citee!
And she, thi modir Blessed mot she be
That cometh eke, and angelys an ende,
Wel wynged and wel horsed, hidir fle,
Thousendys on this goode approche attende;
And ordir aftir ordir thei commende,
As Seraphin, as Cherubyn, as Throne,
As Domynaunce, and Princys hidir sende;
And, at o woord, right welcom euerychone!
But Kyng Herry the Sexte, as Goddes Sone
Or themperour or kyng Emanuel,
To London, welcomer be noo persone;
O souuerayn Lord, welcom! Now wel, Now wel!
Te Deum to be songen, wil do wel,
And Benedicta Sancta Trinitas!
364
Now prosperaunce and peax perpetuel
Shal growe,-and why? ffor here is Vnitas.
Therof to the Vnitee 'Deo gracias'
In Trinitee! The Clergys and Knyghthode
And Comynaltee better accorded nas
Neuer then now; Now nys ther noon abode,
But out on hem that fordoon Goddes forbode,
Periurous ar, Rebellovs and atteynte,
So forfaytinge her lyif and lyvelode,
Although Ypocrisie her faytys peynte.
Now, person of Caleys, pray euery Seynte
In hevenys & in erth of help Thavaile.
It is, That in this werk nothing ne feynte,
But that beforn good wynde it go ful sayle;
And that not oonly prayer But travaile
Heron be sette, Enserche & faste inquere.
Thi litil book of knyghthode & bataile,
What Chiualer is best, on it bewere.
Whil Te Deum Laudamus vp goth there
At Paulis, vp to Westmynster go thee;
The Kyng comyng, Honor, Virtus the Quene,
So glad goth vp that blisse it is to see.
Thi bille vnto the Kyng is red, and He
Content withal, and wil it not foryete.
What seith my lord Beaumont? 'Preste, vnto me
Welcom.' (here is tassay, entre to gete).
'Of knyghthode & Bataile, my lord, as trete
The bookys olde, a werk is made now late,
And if it please you, it may be gete.'
'What werk is it?' 'Vegetius translate
Into Balade.' 'O preste, I pray the, late
Me se that werk.' 'Therto wil I you wise.
Lo, here it is!' Anon he gan therate
To rede, thus: 'Sumtyme it was the gise'-
365
And red therof a part. 'For my seruyse
Heer wil I rede (he seith) as o psaultier.'
'It pleaseth you right wel; wil your aduyse
Suppose that the kyng heryn pleasier
May haue?' 'I wil considir the matier;
I fynde it is right good and pertynente
Vnto the kyng; his Celsitude is hier;
I halde it wel doon, hym therwith presente.
Almyghti Maker of the firmament,
O mervailous in euery creature,
So singuler in this most excellent
Persone, our Souuerayn Lord! Of what stature
Is he, what visagynge, how fair feture,
How myghti mad, and how strong in travaile!
In oonly God & hym it is tassure
As in a might, that noo wight dar assaile.
Lo, Souuerayn Lord, of Knyghthode & bataile
This litil werk your humble oratour,
Ye, therwithal your Chiualers, travaile,
Inwith your hert to Crist the Conquerour
Offreth for ye. Ther, yeueth him thonour;
His true thought, accepte it, he besecheth,
Accepte; it is to this Tryumphatour,
That myghti werre exemplifying techeth.
He redeth, and fro poynt to poynt he secheth,
How hath be doon, and what is now to done;
His prouidence on aftirward he strecheth,
By see & lond; he wil provide sone
To chace his aduersaryes euerychone;
Thei hem by lond, thei hem by see asseyle;The Kyng his Oratoure, God graunt his bone,
Ay to prevaile in knyghthode & bataile.
366
Amen.
I.
Sumtyme it was the gise among the wise
To rede and write goode and myghti thingis,
And have therof the dede in exercise;
Pleasaunce heryn hadde Emperour and Kingis.
O Jesse flour, whos swete odour our Kinge is,
Do me to write of knyghthode and bataile
To thin honour and Chiualers tavaile.
Mankyndys lyfe is mylitatioun,
And she, thi wife, is named Militaunce,
Ecclesia; Jhesu, Saluatioun,
My poore witte in thi richesse avaunce,
Cast out therof the cloude of ignoraunce,
Sette vp theryn thi self, the verrey light,
Therby to se thi Militaunce aright.
O Lady myn, Maria, Lode sterre,
Condite it out of myst & nyght, that dark is,
To write of al by see & lond the werre.
Help, Angelys, of knyghthode ye Ierarkys
In heven & here; o puissaunt Patriarkys,
Your valiaunce and werre in see & londe
Remembering, to this werk putte your honde.
Apostolys, ye, with thalmyghti swoorde
Of Goddis woord, that were Conquerourys
Of al the world, and with the same woorde
Ye Martirys that putte of sharpe shourys,
Ye Virgynys pleasaunt and Confessourys
That with the same sworde haue had victory,
Help heer to make of werre a good memory.
And euery werreour wil I beseche,
Impropurly where of myn ignoraunce
367
Of werre I write, as putte in propre speche
And mende me, prayinge herof pleasaunce
To God be first, by Harry Kyng of Fraunce
And Englond, and thenne ereither londe,
Peasibilly that God putte in his honde.
Thus seide an humble Inuocatioun
To Criste, his Modir, and his Sayntis alle,
With confidence of illustratioun,
Criste me to spede, and prayer me to walle,
Myn inwit on this werk wil I let falle,
And sey what is kynyghthode, and in bataile,
By lond & see, what feat may best prevaile.
Knyghthode an ordir is, the premynent;
Obeysaunt in God, and rather deye
Then disobeye; and as magnificent
As can be thought; exiled al envye;
As confident the right to magnifie
As wil the lawe of Goddis mandement,
And as perseueraunt and patient.
The premynent is first thalmyghti Lord,
Emanuel, that euery lord is vndir
And good lyver; but bataile and discord
With him hath Sathanas; thei are asondir
As day & nyght, and as fier wasteth tundir,
So Sathanas his flok; and Cristis oste
In gemmy gold goth ardent, euery cooste.
Themanuel, this Lord of Sabaoth,
Hath ostis angelik that multitude,
That noon of hem, nor persone erthly, woote
Their numbir or vertue or pulcritude;
Our chiualers of hem similitude
Take as thei may, but truely ? fer is,
As gemmys are ymagyned to sterrys.
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Folk angelik, knyghthode archangelike,
And the terrible tourmys pryncipaunt,
The Potestates myght, ho may be like,The vigoroux vertue so valyaunt,
The Regalye of thordir domynaunt,
The Thronys celsitude of Cherubyn?
Who hath the light or flamme of Seraphyn?
Yit true it is, Man shal ben angelike;
Forthi their hosteyinye the Lord hath shewed
Ofte vnto man, the crafte therof to pike,
In knyghthode aftir hem man to be thewed:
By Lucyfer falling, rebate and fewed
Her numbir was, and it is Goddis wille,
That myghti men her numbir shal fulfille.
Of myghty men first is thelectioun
To make, & hem to lerne, & exercise
An ooste of hem for his perfectioun,
Be numbred thenne; and aftir se the gise
Of strong bataile, fighting in dyuers wise;
In craft to bilde, and art to make engyne
For see & lond, this tretys I wil fyne.
Thelectioun of werreours is good
In euery londe; and southward ay the more,
The more wit thei haue & lesse blood,
Forthi to blede thei drede it, and therfore
Reserue theim to labour & to lore,
And northeward hath more blood and lesse
Wit, and to fight & blede an hardinesse.
But werreours to worthe wise & bolde,
Is good to take in mene atwix hem twayne,
Where is not ouer hote nor ouer colde;
And to travaile & swete in snow & rayne,
In colde & hete, in wode & feeldys playne,
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With rude fode & short, thei that beth vsed,
To chere it is the Citesens seclused.
And of necessitee, if thei be take
To that honour as to be werreourys,
In grete travaile her sleuth is of to shake,
And tolleraunce of sonne & dust & shourys,
To bere & drawe, & dayes delve and hourys
First vse thei, and reste hem in a cave,
And throute among, and fode a smal to haue.
In soden case emergent hem elonge
Fro their Cite, streyt out of that pleasaunce;
So shal thei worthe, ye, bothe bolde & stronge;
But feithfully the feld may most avaunce
A myghti ooste; of deth is his doubtaunce
Ful smal, that hath had smal felicite.
To lyve, and lande-men such lyuers be.
Of yonge folk is best electioun,
In puberte thing lightlier is lerned,
Of tendre age vp goth perfectioun
Of chiualers, as it is wel gouerned;
Alacrite to lepe & renne vnwerned,
Not oonly be, but therto sette hem stronge
And chere theim therwith, whil thei beth yonge.
For better is ?ge men compleyne
On yerys yet commyng and nat fulfilled,
Then olde men dolorouxly disdeyne,
That thei here yougthe in negligence haspilde.
The yonge may seen alle his daies filde
In disciplyne of were and exercise,
That age may not haue in eny wise.
Not litil is the discipline of werre,
O fote, on hors, with sword or shild or spere,
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The place & poort to kepe and not to erre,
Ne truble make, and his shot wel bewere,
To dike and voyde a dike, and entir there,
As is to do; lerned this gouernaunce,
No fere is it to fight, but pleasaunce.
The semelyest, sixe foote or litil lesse,
The first arayes of the legyoun,
Or wyngys horsyd, it is in to dresse;
Yet is it founde in euery regioun,
That smale men have had myght & renoun:
Lo, Tideus, as telleth swete Homere,
That litil man in vigour had no pere.
And him, that is to chese, it is to se
The look, the visagynge, the lymys stronge,
That thei be sette to force & firmytee;
For bellatours, men, horsis, hondis yonge,
As thei be wel fetured, is to fonge,
As in his book seith of the bee Virgile,
Too kyndis are, a gentil and a vile.
The gentil is smal, rutilaunt, glad-chered,
That other horribil, elenge and sloggy,
Drawinge his wombe abrede, and vgly-hered,
To grete the bolk, and tremulent and droggy,
The lymes hery, scabious & ruggy;
That be wil litil do, but slepe & ete,
And al deuoure, as gentil bees gete.
So for bataile adolescentys yonge
Of grym visage and look pervigilaunt,
Vpright-necked, brod-brested, boned stronge.
Brawny, bigge armes, fyngeres elongaunt,
Kne deep, smal wombe, and leggys valiaunt,
To renne & lepe: of these and suche signys
Thelectioun to make ascribed digne is.
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For better is, of myghti werryourys
To haue ynogh, then ouer mych of grete.What crafty men tabide on werrys shourys,
It is to se; fisshers, foulers, forlete
Hem alle, and pigmentaryes be foryete,
And alle they that are of idil craftys,
Their insolence & feet to be forlafte is.
The ferrour and the smyth, the carpenter,
The huntere of the hert & of the boor,
The bocher & his man, bed hem com nere,
For alle tho may do and kepe stoor.
An old prouerbe is it: Stoor is not soor,
And commyn wele it is, a werreour
To have aswel good crafte as grete vigour.
The reaumys myght, the famys fundament,
Stont in the first examynatioun
Or choys, wheryn is good be diligent.
Of the provynce that is defensioun;
A wysdom and a just intensioun
Is him to have, an ost that is to chese,
Wheryn is al to wynne or al to lese.
If chiualers, a land that shal defende,
Be noble born, and have lond & fee,
With thewys goode, as can noman amende,
Thei wil remembir ay their honeste,
And shame wil refreyne hem not to fle;
Laude & honour, hem sporynge on victory,
To make fame eternal in memory.
What helpeth it, if ignobilitee
Have exercise in werre and wagys large;
A traitour or a coward if he be,
Thenne his abode is a disceypt & charge;
If cowardise hym bere away by barge
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Or ship or hors, alway he wil entende
To marre tho that wolde make or mende.
Ciuilians or officers to make
Of hem that have habilite to werre,
Is not the worship of a lond tawake,
Sumtyme also lest noughti shuld com nerre,
Thei sette hym to bataile, & theryn erre;
Therfore it is by good discretioun
And grete men to make electioun.
And not anoon to knyghthode is to lyft
A bacheler elect; let first appare
And preve it wel that he be stronge & swift
And wil the discipline of werrys lere,
With confidence in conflict as he were.
Ful oftyn he that is right personabil,
Is aftir pref reported right vnabil.
He putte apart, putte in his place an other;
Conflicte is not so sure in multitude,
As in the myght. Thus proved oon & other
Of werre an entre or similitude,
In hem to shewe. But this crafte dissuetude
Hath take away; here is noon exercise
Of disciplyne, as whilom was the gise.
How may I lerne of hym that is vnlerned,
How may a thing informal fourme me?
Thus I suppose is best to be gouerned:
Rede vp thistories of auctoritee,
And how thei faught, in theym it is to se,
Or better thus: Celsus Cornelius
Be red, or Caton, or Vegetius.
Vegetius it is, that I entende
Aftir to goon in lore of exercise,
373
Besechinge hem that fynde a faut, amende
It to the best, or me tamende it wise;
As redy wil I be with my seruyce
Tamende that, as ferther to procede.
Now wel to go, the good angel vs lede.
First is to lerne a chiualerys pace,
That is to serue in journey & bataile;
Gret peril is, if they theryn difface,
That seyn: our enemye wil our oste assaile
And jumpe light; to goon is gret availe,
And pace in howrys fyve
Wel may they goon, and not goon ouer blyve.
And wightly may thei go moo,
But faster and they passe, it is to renne;
In rennyng exercise is good also,
To smyte first in fight, and also whenne
To take a place our foomen wil, forrenne,
And take it erst; also to serche or sture,
Lightly to come & go, rennynge is sure.
Rennynge is also right good at the chace,
And forto lepe a dike, is also good,
To renne & lepe and ley vppon the face,
That it suppose a myghti man go wood
And lose his hert withoute sheding blood;
For myghtily what man may renne & lepe,
May wel devicte and saf his party kepe.
To swymme is eek to lerne in somer season;
Men fynde not a brigge as ofte as flood,
Swymmyng to voide and chace an oste wil eson;
Eeke aftir rayn the ryueres goth wood;
That euery man in thoost can swymme, is good.
Knyght, squyer, footman, cook & cosynere
And grome & page in swymmyng is to lere.
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Of fight the disciplyne and exercise
Was this: to haue a pale or pile vpright
Of mannys hight, thus writeth olde wyse;
Therwith a bacheler or a yong knyght
Shal first be taught to stonde & lerne fight;
A fanne of doubil wight tak him his shelde,
Of doubil wight a mace of tre to welde.
This fanne & mace, which either doubil wight is
Of shelde & sword in conflicte or bataile,
Shal exercise as wel swordmen as knyghtys,
And noo man (as thei seyn) is seyn prevaile
In felde or in gravel though he assaile,
That with the pile nath first gret exercise;
Thus writeth werreourys olde & wise.
Have vche his pile or pale vpfixed faste,
And, as in werre vppon his mortal foo,
With wightynesse & wepon most he caste
To fighte stronge, that he ne shape him fro,On him with shild & sword avised so,
That thou be cloos, and prest thi foo to smyte,
Lest of thin owne deth thou be to wite.
Empeche his hed, his face, have at his gorge,
Bere at the breste, or serue him on the side
With myghti knyghtly poort, eue as Seynt George,
Lepe o thi foo, loke if he dar abide;
Wil he nat fle, wounde him; mak woundis wide,
Hew of his honde, his legge, his thegh, his armys;
It is the Turk: though he be sleyn, noon harm is.
And forto foyne is better then to smyte;
The smyter is deluded mony oonys,
The sword may nat throgh steel & bonys bite,
Thentrailys ar couert in steel & bonys,
But with a foyn anoon thi foo fordoon is;
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Tweyne vnchys entirfoyned hurteth more
Then kerf or ege, although it wounde sore.
Eek in the kerf, thi right arm is disclosed,
Also thi side; and in the foyn, couert
Is side & arm, and er thou be supposed
Redy to fight, the foyn is at his hert
Or ellys where, a foyn is euer smert;
Thus better is to foyne then to kerve;
In tyme & place ereither is tobserue.
This fanne & mace ar ay of doubil wight,
That when the Bacheler hath exercise
Of hevy gere, and aftir taketh light
Herneys, as sheeld & sword of just assise,
His hert avaunceth, hardynes tarise.
My borthon is delyuered, thinketh he,
And on he goth, as glad as he may be.
And ouer this al, exercise in armys
The doctour is to teche and discipline,
For double wage a wurthi man of armys
Was wont to take, if he wer proved digne
Aforn his prince, ye, tymes VIII or IX;
And whete he had, and barly had the knyght
That couthe nat as he in armys fight.
Res publica right commendabil is,
If chiualers and armys there abounde,
For, they present, may nothing fare amys,
And ther thei are absent, al goth to grounde;
In gemme, in gold, in silk be thei fecounde,
It fereth not; but myghti men in armys,
They fereth with the drede of deth & harmys.
Caton the Wise seith: where as men erre
In other thinge, it may be wel amended;
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But emendatioun is noon in werre;
The cryme doon, forthwith the grace is spended,
Or slayn anoon is he that there offended,
Or putte to flight, and euer aftir he
Is lesse worth then they that made him fle.
But turne ageyn, Inwit, to thi preceptys!
With sword & sheld the lerned chiualer
At pale or pile, in artilaunce excepte is;
A dart of more wight then is mester,
Tak him in honde, and teche hym it to ster,
And caste it at that pile, as at his foo,
So that it route, and right vppon hym go.
Of armys is the doctour heer tattende,
That myghtily this dart be take & shake,
And shot as myghtily, forthright on ende,
And smyte sore, or nygh, this pile or stake;
Herof vigour in tharmys wil awake
And craft to caste & smyte shal encrece;
The werreours thus taught, shal make peax.
But bachilers, the thridde or firthe part,
Applied ar to shote in bowes longe
With arowys; heryn is doctryne & art,
The stringys vp to breke in bowes stronge,
And swift and craftily the taclis fonge,
Starkly the lifte arm holde with the bowe,
Drawe with the right, and smyte, and ouerthrowe.
Set hert & eye vppon that pile or pale,
Shoot nygh or on, and if so be thou ride
On hors, is eek the bowys bigge vp hale;
Smyte in the face or breste or bak or side,
Compelle fle, or falle, if that he bide.
Cotidian be mad this exercise,
On fote & hors, as writeth olde wise.
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That archery is grete vtilitee,
It nedeth not to telle eny that here is;
Caton, therof in bookys writeth he,
Among the discipline of chiualerys,
And Claudius, that werred mony yeres,
Wel seide, and Affricanus Scipio
With archerys confounded ofte his foo.
Vse eek the cast of stoon with slynge or honde;
It falleth ofte, if other shot ther noon is,
Men herneysed in steel may not withstonde
The multitude & myghti caste of stonys;
It breketh ofte & breseth flesh & bonys,
And stonys in effecte are euerywhere,
And slyngys ar not noyous forto bere.
And otherwhile in stony stede is fight,
A mountayn otherwhile is to defende,
An hil, a toun, a tour, and euery knyght
And other wight may caste stoon on ende.
The stonys axe, if other shot be spende,
Or ellys thus: save other shot with stonys,
Or vse hem, as requireth, both atonys.
The barbulys that named ar plumbatys,
Set in the sheld is good to take fyve,
That vsed hem of old, wer grete estatys;
As archerys, they wolde shote and dryve
Her foo to flight, or leve him not alyve;
This shot commended Dioclisian
And his Coemperour Maxymyan.
The Chiualers and werreourys alle,
Quicly to lepe on hors, and so descende
Vppon the right or lyft side, if it falle,
That exercise is forto kepe an ende;
Vnarmed first, and armed thenne ascende,
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And aftir with a spere or sword & shelde,
This feet is good, when troubled is the felde.
And LX pounde of weght it hade to bere
And go therwith a chiualerys pace,
Vitaile & herneysing and sword & spere,
Frely to bere; al this is but solace;
Thinge exercised ofte in tyme & space,
Hard if it be, with vse it wil ben eased,
The yonge men herwith beth best appesed.
And exercise him vche in his armure,
As is the gise adayes now to were,
And se that euery peece herneys be sure,
Go quycly in, and quyk out of the gere,
And kepe it cler, as gold or gemme it were;
Corraged is that hath his herneys bright,
And he that is wel armed, dar wel fight.
To warde & wacche an oste it is to lerne
Both holsom is that fvlly and necessary,
Withinne a pale an oste is to gouerne,
That day & nyght saftly theryn they tary
And take reste, and neuer oon myscary;
For faute of wacch, ha worthi not myscheved
Now late, and al to rathe? Is this nat preved?
To make a fortresse, if the foon be nygh,
Assure a grounde, and se that ther be fode
For man & beest, and watir deep mydthigh,
Not fer; and se there wode or grovys goode.
Now signe it, lyne it out by yerde or rode,
An hil if ther be nygh, wherby the foo
May hurte, anoon set of the ground therfro.
Ther flood is wont the felde to ouer flete,
Mak ther noo strength; and as is necessary
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Vnto thyn oste, as mych is out to mete,
And cariage also theryn most tary;
Men dissipat, here enemy may myscary,
And combred is an oste that is compressed;
Tak eue ynough, and hoom have vch man dressed.
Trianguler, or square, or dymyrounde
The strength it is to make of hosteyinge;
Thavis therof is taken at the grounde;And estward, or vppon thi foo comynge,
The yatys principal have vssuynge,
To welcom him; and if an ost journey,
The yatis ar to sette vppon his wey.
The centenaryes thervppon shal picche
Her pavilons, and dragonys and signys
Shal vp be set, and Gorgona the wicche
Vpsette they; to juste batail condigne is
Vch helply thing; another yate & signe is,
Ther trespassers shal go to their juesse,
That oponeth north, or westward, as I gesse.
In maneer a strengthe is to be walled,
If ther oppresse noo necessitee:
Delve vp the torf, have it togedir malled,
Therof the wal be mad high footys
Above grounde; the dike withouten be
IX foote brode, and deep dounright;
Thus dike & wal is wel fote in hight.
This werk they calle a dike tumultuary;
To stynte a rore, and if the foo be kene,
Legytymat dykinge is necessary;
XII foote brod that dike is to demene,
And nyne deep; his sidys to sustene,
And hege it as is best on either side,
That diked erth vpheged stonde & bide.
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Above grounde arise it foure foote;
Thus hath the dike in brede footys XII,
And XIII is it high fro crop to roote,
That stake of pith which euery man him selve
Hath born, on oneward is it forto delve.
And this to do, pikens, mattok and spade
And tole ynough ther most be redy made.
But and the foo lene on forwith to fight,
The hors men alle, and half the folk ofoote
Embataile hem, to showve away their myght,
That other half, to dike foot by foote,
Be sette, and an heraude expert by roote,
The Centrions other the Centenaryis
In ordre forth hem calle, as necessary is.
And ay among the centrions enserch,
The werk, if it be wrought, kept the mesure,
In brede & deep & high, perch aftir perch,
And chastise him, that hath nat doon his cure.
An hoste thus exercised may ensure
In prevalence, whos debellatioun
Shal not be straught by perturbatioun.
Wel knowen is, nothinge is more in fight
Then exercise and daily frequentaunce;
Vch werreour therfore do his myght
To knowe it wel and kepe his ordynaunce;
An ooste to thicke, I sette, is encombraunce,
And also perilous is ouer thynne,
Thei sone fle that be to fer atwynne.
We werreours, forthi go we to feelde;
And as our name in ordir in the rolle is,
Our ordynaunt, so sette vs, dart & sheelde
And bowe & axe, and calle vs first by pollys;
Triangulys, quadrangulys, and rollys,
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We may be made; and thus vs embataile,
Gouerned, vndir grate to prevaile.
A sengil ege is first to strecch in longe,
Withoute bosomynge or curuature,
With dowbeling forwith let make it stronge,
That also fele assiste, in like mesure,
And with a woord turne hem to quadrature,
And efte trianguler, and then hem rounde,
And raunge hem efte, and keep euerych his grounde.
This ordynaunce of right is to prevaile;
Doctryne hem eek, whenne it is best to square,
And when a triangul may more availe,
And orbys, how they necessary are;
How may be to condense, and how to rare;
The werreours that ha this exercise,
Be preste with hardynesse, & stronge & wise.
And ouer this, an olde vsage it was
To make walk thryes in euery mone,
And tho they wente a chiualerys paas
X myle outward, the men of armys, none
Vnharneysed; the footmen euerychone
Bowed, tacled, darted, jacked, saladed;
Vitaile eke born withal, her hertis gladed.
In hom comynge, among thei wente faste
And ranne among. Eek tourmys of ryderys
Sumtyme journeyed on foote in haste,
Shelded & herneysed with myghti sperys;
Not oonly in the playn, but also where is
A mountayn or a clif or streyt passagys.
Thus hadde thei both exercise and wagys.
Ereithre ege in this wise exercised
Was by & by, so that no chaunce of newe
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Nas to be thought, that thei nere of avised,
And hadde way the daungerys teschewe
Vndaungered; and this wisdom thei knewe
By discipline of their doctour of armys,
To wynne honour withouten hate or harmys.
Thelectioun and exercise anended,
An ooste is now to numbre & dyvide,
And seen vch officer his part commended,
And how to sette a feeld to fight & bide.
Goode Angelys and Sayntys, ye me gide
And lighte me, o Lady Saynte Mary!
To write wel this werk & not to tary.-
II.
Electrix ita Milicie pars prima recedit,
Et pars partitrix ecce secunda subit.
The firste parte of IIII is here at ende;
Now to the part secounde! er we procede
To knowe this, His grace God vs sende!
Myn auctour ofte aduiseth vs to rede
And to the sense of it to taken hede;
To rede a thinge withoute intelligence,
As seith Cato the Wise, is negligence.
But this I leve vnto the sapience
Of chiualers, and to my werk retorne,
Theryn to do my feithful diligence
For their pleasaunce, out of this prosis storne
The resonaunce of metris wolde I borne.
As myghti herte in ryngynge herneysinge,
So gentil wit wil in good metris springe.
And for thonour of theuerlastyng kynge,
Our saviour Jhesus and his Ierarkys,
383
His Angelys, and for that swete thinge,
His Modre, patronesse of al my warkys,
For His prophetys love and patriarkys,
And for thapostolis that made our Crede,
As do me fauour, ye that wil me rede.
Virgile seith (an high poete is he)
That werre in armys stont and mannys myght,
The man on hors, o fote, or on the see;
Riders be wyngis clept, for swift & light,
On either half of thege eke ar thei dight;
But now that ege is called the banere
Or banerye, hauyng his banereer.
Also ther are riders legyonaryis;
Thei are annexed to the legioun.
In too maner of shippes men to cary is,
Their namys ar couth in this regioun;
Orthwart go they the flood, and vp & doun;
Riders in playn, footmen goth euery where,
By theyme the commyn wele is to conquere;
Riders a fewe, and haue o foote fele,
Thei spende smal, and horsmen spende fre.
Footmen o tweyne is to dyuide & dele:
Or legiaunt or aydaunt for to be.
Confederat men aydaunt is to se,
That is to say, by trewce or toleraunce,
As Frensh ar suffred here, and we in Fraunce.
Aydaunt be they, but in the legioun
Lith thordinaunce in werre to prevaile.
A legioun out of electioun
Hath take his name, as elect to bataile.
Her diligence and feith is not to faile;
Thi legyaunt forthi to multiplie
Is right, but aydauntys a fewe applie.
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Thousant werreours was a phalange
In dayis olde, and of men
Was a caterve, but this diagalange
Is, as to this, not worth a pulled hen.
The legioun, departed into X,
Is vs to lerne, and legions how fele
It is to haue, and how asondir dele.
The consules legiounys ladden,
Al aldermeest; but thei hadde exercise,
Wherof the felde victoriously thei hadden;
To chose a legioun, this was the gise,
In bookys as they seyn, these olde wise:
Wyis, hardy, strong, doctryned, high statured,
In feet of werre ofte vsed & wel vred.
That was the man, he was mad mylitaunt,
When al the world to the Romayn Empire
Was made obey, by knyghthod valiaunt;A sacramental oth doth it requyre,
To write pleyn this matere I desire,
By God & Criste and Holy Goost swar he,
And by that Emperourys maiestee.
Next God is hym to drede and hym to honour is;
Right as to God ther bodily present,
To themperour, when he mad Emperour is,
Devotioun; vch loyal ympendent
Is to be vigilaunt, his seruyent;
God serueth he, both knyght & comynere,
That loueth him, to God that regneth here.
God, Criste Jhesus, and Holy Goste; was sworn
By theim, and themperourys maiestee,
That his commaundementys shuld be born
And strenuously be doon, be what thei be;
Fro mylitaunce that thei shal neuer fle
385
Ner voyde deth, but rather deth desire
For themperour, and wele of his Empire.
Thus sworn, vch knyght is of the legioun.
The legioun stont in cohortys;
Cohors the Latyn is, this regioun
Tenglish it fore, help vs, good Lord! Amen.
The dignite and number of the men
Hath in the firste cohors an excellence
Of noble blood, manhode and sapience.
This feleshepe, most worshipful, most digne,
Bar thegil and thymage of themperour;
As God present was holden either signe,
Thei hadde both attendaunce & honour;
Of chiualers heryn was doon the flour,
A an and footmen,
And of wight horsmen.
The military cohors, or the choors,
Thus named it the wise, and the secounde
Cohors, like as the bonet to his coors
Is set, thei sette it footmen stronge & sounde,
And an half, and abounde
In hit, with sixe & sixti hors, and it
The Quyngentary called men of wit.
As fele & myghty choys putte in the thridde is,
For in their honde espeyre is al to thryve;
Her place in ordynaunce is in the myddys,
And for the firth choors is to discrive
Footmen and an half,
With sixe & sixti hors, and eue as fele,
With better hors, vnto the fifthe dele.
For as the first cohors is the right horn,
So in the lift horn is the fifthe choors;
386
For V choors stonde in the frounte aforn,
Or the vawarde; of termys is noo foors,
So the conceyt be had. The sixt cohors
Hath, as the fifthe, yet lusty men & yonge;
To thegil next to stonde it is to fonge,
That is the right horn; in the myddil warde
The nexte choors hath eue as mony as she,
The nexte as fele, and therto is tawarde
The myghti men, amyddis forto be;
The nynth is of the same quantitie,
The tenth is eue as is the choors beforn,
But make it strong, for it is the lift horn.
The legioun in ten is thus cohorted,
And an see men on foote,
Hors, and therty therto soorted,
Of fewer hors is not to speke or moote
In eny legioun; yet, crop & roote
To seyn, of hors ther may be take moo,
Commaundement if ther be so to do.
Exployed heer thusage and ordynaunce
Of legyoun, vnto the principal
Of chiualers retourne our remembraunce;
The dignitie and name in special
Of euery prince enrolled, and who shal
Do what, and whenne, and where, it is to write;
Good angel, help vs al this werk tendite.
The grete Trybune is mad by Themperour,
And by patent, and send by jugement;
Thundir Trybune is hent of his labour.An Ordyner for fighters forth present
Is forto sette; eek Themperour content
Is ofte to sende and make secoundaryis;
What name is heer for hem? Coordinaryis.
387
An Egiller bar thegil, and thymage
Of themperour bar an Ymaginary;
And moo then oon ther were of those in wage;
A Banereer, tho clept a Draconary,
A Kyng Heralde, tho clept a Tesserary,The baner he, he bar commaundement,
Al thoost tobeye her princys hole entent.
Campigeners made exercise in feeldys,
Campymeters mesured out the grounde,
To picche pavilons, tentys and teeldys,
The forteresse triangeler or rounde
Or square to be made or dymyrounde,
His part hit was; and he that was Library,
Thaccomptys wrot, that rekenyng ne vary.
The Clarioner, Trompet, and Hornycler,
With horn, & trompe of bras, and clarioun,
In terribil batailis bloweth cleer,
That hors & man reioyceth at the soun;
The firmament therto making resoun
Or resonaunce; thus joyneth thei bataile;
God stonde with the right, that it prevaile!
A Mesurer, that is our Herbagere,
For paviloun & tent assigneth he
The grounde, and seith: 'Be ye ther, be ye here!'
Vch hostel eek, in castel and citee,
Assigneth he, vch aftir his degre.
A wreth o golde is signe of grete estate;
That wered it, was called a Torquate.
Sengil ther were of these, and duplicate
And triplicate, and so to for and fiv,
That hadde wage, vche aftir his estate.
Tho namys goon, such personys alyve,
It may be thought, therof wil I not scryve.
388
Ther were eek worthymen clept Candidate,
And last, the souldeours, vch othrys mate.
The principal prince of the legioun,
Sumtyme it was, and yet is a like gise,
To make a Primypile, a centurioun;
A Lieutenaunt men calle him in our wise;
And him beforn is Thegil forto arise;
Four hudred knyghtis eek of valiaunce
This prymypile hadde in his gouernaunce.
He in the frounte of al the legioun
Was as a vicaptayn, a gouernour,
And took availe at vch partitioun.
The First Spere was next, a lusty flour;
Two hundred to gouerne is his honour,
Wherof thei named him a Ducennary,
The name fro the numbir not to vary.
The Prince an hundred and an half gouerned,
Eek he gouerned al the legioun
In ordynaunce; oueral he went vnwerned.
The nexte spere, of name and of renoun,
As mony hadde in his directioun;
The First Triari hadde an hundred men;
A Chevetayn was eke of euery ten
Thus hath the first cohors fyve Ordinayris,
And euery ten an hed, a Cheveteyne,
To rewle theim; and so it necessayr is,
An hundred and fyve on this choors to reigne:
Four Ordinayris and the cheef Captayne,
That is their Ordinary General,
And seyde is ofte of him: He rewleth al.
So high honour, so gret vtilitee
Hath euerych estate of this renoun
389
Prouided hem by sage Antiquitee,
That euery persone in the legioun
With al labour, with al deuotioun
To that honour attended to ascende,
And that avail to wynne, her bodyis bende.
The nexte choors, named the Quyngentary,
Hath Centurions or Centenerys fyve;
Thridde choors as fele hath necessary;
The firthe fyve, and, forto spede vs blyve,
In euery choors the Centyners oo fyve
In numbir make, and so the legioun
Of hem hath fyvty-fyve vp & doun.
Not fyvty-fyve Whi? For fyve thordinayrys
In their Estate and stede of fyve stonde;
To graunte this, me semeth, noo contrary is;
Though in my book so wryton I ne fonde,
Of LV, wel I vndirstonde
And fynde cleer, so that it most appere,
That vndir Ordynayrys V were.
The consulys, for themperour Legatys
Sende vnto the oste; to thaim obtemperaunt
Was al the legioun, and al the statys;
They were of al the werres ordynaunt;
To theim obeyed euerych aydaunt;
In stede of whom illustres Lordes, Peerys,
Be substitute, Maistrys of Chiualerys;
By whom not oonly legiounys twayn,
But grete numbrys hadde gouernaunce.
The propre juge is the Provost, certayn,
With worthinesse of the first ordynaunce;
The vilegate is he by mynystraunce
Of his power, to hym the Centeners
Obey, and the Trybune and Chiualers.
390
Of him the rolle of wacch and of progresse
Thei crave and haue, and if a knyght offende,
At his precepte he was put to juesse
By the trybune, in payne or deth tanende.
Hors, herneys, wage & cloth, vitail to spende,
His cure it was tordeyn, and disciplyne
Vnto euery man, seuerous or benygne.
His justising, with sobre diligence,
And pite doon vppon his legioun,
Assured hem to longh obedience
And reuerence, and high deuotioun;
Good gouernaunce at his promotioun
Kept euery man; and his honour, him thoughte
It was, when euery man dede as him oughte.
The Maister or Provost of Ordynaunce,
Although he were of lower dignitie,
His estimatioun & gouernaunce,
The bastilys, dich, & pale is to se;
And wher the tabernaculys shal be
And tent & teelde & case & paviloun
And cariage of al the legioun.
For seeke men the leche and medycyne
Procureth he, for larderye and toolys;
Of euery werk cartyng he most assigne,
For bastile or engyne or myne. And fole is
He noon, that is expert in these scolys;
This was a wise, appreved chiualere,
That, as he dede himself, couth other lere.
And ouer this, the ferrour & the smyth,
The tymbre men, hewer & carpenter,
The peyntour, and vch other craft goth with,
To make a frame or engyne euerywhere,
Hem to defense and her foomen to fere;
391
Tormentys olde and carrys to repare
And make newe, as they to broken are.
Foregys and artelryis, armeryis,
To make tole, horshoon, shot & armurre;
And euery thing that nede myght aspie, is
In thooste; and eek mynours that can go sure
Vndir the dich, and al the wal demure
Or brynge in thoost; herof the Maister Smyth
Had al the rule, and euer went he with.
The legioun is seide haue choorsis X.
The military first, or miliary,
The best and gentilest and wisest men
And myghtiest, therto be necessary;
Eek letterure is good & light to cary.
Her gouernour was a Trybune of Armys,
Wise & honest, that body strong & arm is.
The choorsys aftir that, Trybunys cured
Or Maysterys, as it the prince pleased;
Vch chiualeer in exercise assured
So was, that God & man therwith was pleased;
And first to se the prince do, mych eased
The hertys alle. Fresh herneys, armur bright,
Wit, hardinesse & myght had euery knyght.
The firste signe of al the legioun
An Egil is, born by an Egeler,
And thenne in euery Choors is a Dragoun,
Born by a Draconair or Banereer;
A baner eek had euery Centener
Other a signe, inscrived so by rowe,
His Chevetayn that euery man may knowe.
The Centeners had also werreourys,
Hardy, wel harneysed, in their salet
392
That had a creste of fetherys or lik flourys,
That noon errour were in the batail set,
To his Cristate and to his Baneret
And to his Decanair euerych his sight
May caste, and in his place anoon be pight.
Right as the footmen haue a Centurion,
That hath in rewle an C men & X,
So haue the riders a Decurion,
That hath in rewle XXXII horsmen.
By his banere him knoweth alle his men,
And ouer that, right as it is to chese
A myghti man for thaym, so is for these.
For theim a stronge & wel fetured man,
That can a spere, a dart, a sword wel caste,
And also fight, and rounde a sheld wel can,
And spende his wepon wel withoute waste,
Redier to fight then flite, and ner agaste,
That can be sobre, sadde, & quyk & quyver,
And with his foo com of and him delyuer;
Obeyssaunt his premynentys wille,
And rather do the feat then of it crake,
Impatient that day or tyme spille
In armys exercise and art to wake,
And of himself a sampeler to make
Among his men, wel shod, honestly dight,
And make hem fourbe her armure euer bright.
Right so it is, for these men to chese
A Decurioun, thorugh lik to him in fourme,
Impatient that thei the tyme lese,
Wel herneysed, and euerych of hys tourme
In euery poynt of armys wil enfourme,
And armed wil his hors so sone ascende,
That mervaile is, and course hym stronge anende,
393
And vse wel a dart, a shaft, a spere,
And teche chiualers vndir his cure,
Right as himself to torne hem in her gere,
The brigandyn, helmet, and al procure,
It oftyn wipe clene,-and knowe sure,
With herneysing and myghti poort affrayed
Is ofte a foo, and forto fight dismayed.
Is it to sey: 'he is a werrely knyght,'
Whos herneys is horribil & beduste,
Not onys vsed in a fourte nyght,
And al that iron is or steel, beruste;
Vnkept his hors, how may he fight or juste?
The knyghtis and her horsys in his tourme
This Capitayn shal procure & refourme.
III.
Tercia bellatrix pars est et pacificatrix,
In qua quosque bonos concomitatur honos.
Comprised is in smal this part secounde,
An ooste to numbir, and a legioun;
In foylis is it fewe, in fruyt fecounde;
The saluature of al religioun
Is founde heryn for euery regioun.
Wel to digeste this God graunte vs grace,
And by the werre his reste to purchace.
O gracious our Kyng! Thei fleth his face.
Where ar they now? Summe are in Irelonde,
In Walys other are, in myghti place,
And other han Caleys with hem to stonde,
Thei robbeth & they reveth see & londe;
The kyng, or his ligeaunce or amytee,
Thei robbe anende, and sle withoute pitee.
394
The golden Eagle and his briddys III,
Her bellys ha they broke, and jessys lorne;
The siluer Bere his lynkys al to fle,
And bare is he behinde & eke beforne;
The lily whit lyoun, alas! forsworne
Is his colour & myght; and yet detrude
Entende thei the lond, and it conclude.
Of bestialite, lo, ye so rude,
The Noblis alle attende on the Antilope;
Your self & youris, ye yourself exclude,
And lose soule & lyif. Aftir your coope
Axe humble grace, and sette yourself in hope,
For and ye wiste, hou hard lyif is in helle,
No lenger wolde ye with the murthre melle.
Ye se at eye, it nedeth not you telle,
Hou that the beestis and the foulys alle,
That gentil are, ar sworn your wrong to quelle;
Ypocrisie of oothis wil not walle
You fro the sword, but rather make it falle
On your auarous evel gouernaunce,
That may be called pride & arrogaunce.
This yeve I theim to kepe in remembraunce;
Goode Antilop, that eny blood shal spille,
Is not thi wille; exiled is vengeaunce
From al thi thought; hemself, alas, thei kille.
O noble pantere! of thi breth the smylle,
Swete and pleasaunt to beest & briddis alle,
It oonly fleth the dragon fild with galle.
What helpeth it, lo, thangelis wil falle
On him with al our werreours attonys;
Thei muste nede his membris al to malle.Of this matere I stynte vntil eftsonys,
And fast I hast to write as it to doone is,
395
That myght in right vppon the wrong prevaile
In londe & see, by knyghthode & bataile.
Lo, thus thelectioun with exercise
And ordynaunce, as for a legioun,
Exployed is, as writeth olde wise.
What ha we next? Belligeratioun.
O Jesse flour! Jhesu, Saluatioun
And Savyour, commaunde that my penne
To thin honour go right heryn & renne.
An oste of exercise 'exercitus'
Hath holde of olde his name; a legioun
As an electioun is named thus,
And a choors of cohortatioun.
The princys of her mynystratioun
Her namys have, and aftir her degre
The Chevetaynys vndir named be.
Exercitus, that is to seyn an Ooste,
Is legiounys, or a legioun;
Tweyne is ynough, and IIII is with the moste,
And oon suffiseth in sum regioun;
Therof, with ayde and horsmen of renoun,
As needful is, groweth good gouernaunce
In euery londe, and parfit prosperaunce.
What is an ayde? It is stipendiaryis
Or souldiours conduct of straunge londe,
To such a numbir as it necessary is,
Aftir the legioun thei for to stonde
In ordynaunce, to make a myghti honde;
Heryn who wil be parfit and not erre,
Tak Maysterys of armys and of werre.
This was the wit of Princys wel appreved,
And ofte it hath be seid and is conclude,
396
That oostis ouer grete be myscheved
More of her owne excessif multitude
Then of her foon, that thenne wil delude
Her ignoraunce, that can not modifie
The suffisaunce, an ooste to geder & gye.
To gret an oost is hurt in mony cace:
First, slough it is in journeyinge & longe;
Forthi mysaventure it may difface,
Passagis hard, and floodis hye amonge;
Expense eek of vitaile is ouer stronge,
And if thei turne bak and onys fle,
They that escape, aferd ay aftir be.
Therfore it was the gise amonge the wise,
That of ?es had experience,
Oonly to take an oost as wil suffice,
Of preved & acheved sapience,
In chiualerys that han done diligence
In exercise of werre; a lerned ooste
Is sure, an vnlerned is cost for loste.
In light bataile, oon legioun with ayde,
That is, X Ml. men o fote, and too
Thousand on hors, sufficed as thei saide;
They with a lord no grete estat to goo,
And with a gret Estate as mony mo;
And for an infinit rebellioun
Twey dukys and tweyn oostys went adoun.
Prouisioun be mad for sanytee
In watre, place & tyme & medycyne
And exercise. In place ?h be
The pestilence, his place anoon resigne,
To weet marice and feeld to hard declyne;
To high, to lough, to light, to derk, to colde,
To hoot, is ille; attemperaunce be holde.
397
In snow & hail & frost & wintir shouris,
An ooste beyng, most nedes kacche colde;
For wyntir colde affrayeth somer flourys,
And mareys watir is vnholsom holde;
Good drinke and holsom mete away wil folde
Infirmytee; and fer is he fro wele,
That with his foon & sekenesse shal dele.
Cotidian at honde ha medycyne,
First for the prince; as needful is his helth
To thooste, as to the world the sonne shyne;
His prosperaunce procureth euery welth;
But let not exercise goon o stelthe;
Holde euer it. Ful seelde be thei seek
That euer vppon exercise seeke.
In ouer colde & hoot, kepe the couert,
And exercise in tymes temperate;
Footmen in high & lough, feeld & desert;
An hors to lepe a dich, an hege, a yate.
Tranquillite with peax & no debate
Be sadly kept, exiled al envie;
Grace in this gouernaunce wil multiplie.
Ha purviaunce of forage & vitaile
For man & hors; for iron smyteth not
So sore as honger doth, if foode faile.
The colde fyer of indigence is hoote,
And wood theron goth euery man, God woot;
For other wepen is ther remedie,
But on the dart of hongir is to deye.
Or have ynough, or make a litil werre,
And do the stuf in placys stronge & sure;
In more then ynough, me may not erre;
The moneyles by chevishaunce procure,
As lauful is, I mene, nat vsure;
398
But tak aforn the day of payment;
It loseth not, that to the prince is lent.
What man is hool in his possessioun,
If he ha no defense of men of armys?
Beseged if me be, progressioun
That ther be noon, and noo vitail in arm is,
O woful wight, ful careful thin alarm is!
Honger within, and enmytee abowte,
A warse foo withinn is then withoute.
And though thi foo withoute an honger be,
He wil abide on honger thee to sle;
Forthi comynge a foo, vitaile the,
And leve hym noght, or lite, vnworth a stre;
Whete and forage and flesh, fissh of ?
Wyn, salt & oyle, fewel and euery thinge
That helpeth man or beest to his lyvinge:
Tak al, thi foo comyng, and mak an oye
That euery man to strengthes ha ther goodis,
As thei of good & lyves wil ha joye,
And negligentys to compelle it good is.
The feriage be take away fro flodis,
The briggis on the ryverys to breke,
And passagis with falling tymbour steke.
The yatis and the wallys to repare,
The gunnys and engynys & tormente,
And forge newe, ynowe if that ther nare;
Ful late is it, if thi foo be presente,
And fere ingoth, if hardinesse absente.
Be war of this, and euery thing prouide,
That fere fle, and good corage abide.
Golde it is good to kepe, and make stoor
Of other thing, and spende in moderaunce;
399
More and ynough to haue, it is not soor,
And spare wel, whil ther is aboundaunce;
To spare of litil thing may lite avaunce.
By pollys dele, and not by dignitee,
So was the rewle in sage antiquytee.
And best be war, when that thin aduersary
Wil swere grete, ye by the Sacrament,
And vse that, ye and by seint Mary,
And al that is vndir the firmament:
Beleve nat his othe, his false entent
Is this: thi trewe entent for to begile.
The pref herof nys passed but a while.
Wel ofter hath fals simulatioun
Desceyved vs, then opon werre; and where
Me swereth ofte, it is deceptioun.
Judas, away from vs! cum thou no nere:
Thou gretest, Goddis child as thaugh thou were;
But into the is entred Sathanas,
And thou thi self wilt hange! an hevy cas.
Sumtyme amonge an ooste ariseth roore.
Of berth, of age, of contre, of corage
Dyuers thei are, and hoom thei longe sore,
And to bataile thei wil, or out of wage.
What salue may this bolnyng best aswage?
Wherof ariseth it? Of ydilnesse.
What may aswage it best? Good bisinesse.
With drede in oost to fight thei are anoyed,
And speke of fight, when theim wer leuer fle,
And with the fode and wacch thei are acloyed.
'Where is this felde? Shal we no batail see?
Wil we goon hoom? What say ye, sirs?' 'Ye, ye!'
And with her hed to fighting are thei ripe
Al esily, but he the swellinge wipe.
400
A remedie is, when thei are asonder,
The graunt Tribune, or els his lieutenaunt,
With discipline of armys holde hem vndir
Seuerously, tech hem be moderaunte,
To God deuout, and fait of werrys haunte,
The dart, baliste, and bowe, and cast of stoon,
And swymme & renne & leep, tech euerychoon.
Armure to bere, and barrys like a sworde,
To bere on with the foyn, and not to shere,
And smyte thorgh a plank other a boorde,
And myghtily to shake and caste a spere,
And loke grym, a Ml. men to fere,
And course a myghti hors with spere & shelde,
And daily se ho is flour of the feelde.
To falle a grove or wode, and make a gate
Thorgh it, and make a dike, and hewe a doun
A cragge, or thurl an hil, other rebate
A clyf, to make an even regioun,
Or dowbil efte the dike abowte a toun;
To bere stoon, a boolewerk forto make,
Other sum other gret werk vndirtake.
The chiualer, be he legionary,
As seide it is beforn, on hors or foote,
Or aydaunt, that is auxiliary,
On hors or foote,-if that thei talk or mote
Of werre, and reyse roore, vp by the roote
Hit shal be pulde with myghti exercise
Of werreourys, gouerned in this wise.
Commende, and exercise, and holde hem inne,
For when thei ha the verrey craft to fight,
Thei wil desire it, wel this for to wynne.
He dar go to, that hath both art & myght.
And if a tale is tolde that eny knyght
401
Is turbulent other sedicious,
Examyne it the duke, proceding thus:
The envious man, voide his suggestioun,
And knowe the trowth of worthi & prudent
Personys, that withouten questioun
Wil say the soth, of feith and trewe entent,
And if the duke so fynde him turbulent,
Disseuer him, and sende hym ellys where,
Sum myghti feet to doon as thaugh it were:
To kepe a castel, make a providence,
Or warde a place, and do this by thaduyce
Of counsel, and commende his sapience,
That he suppose hym self heryn so wise,
That therof hath he this honour & price;
So wittily do this, that he, reiecte,
Suppose that to honour he is electe.
For verreily, the hole multitude
Of oon assent entendeth not rebelle,
But egged ar of theim that be to rude,
And charge not of heven or of helle,
With mony folk myght thei her synnys melle;
Thei were at ease her synnys forto wynne,
Suppose thei, if mony be ther inne.
But vse not the medycyne extreme
Save in thin vtterest necessitee,
That is, the crymynous to deth to deme,
The principals; by hem that other be
Aferd to roore, yet better is to se
An oost of exercise in temperaunce
Obeysaunt, then for feere of vengeaunce.
The werriours ha myche thing to lerne;
And grace is noon, to graunte negligence,
402
Wher mannys helth is taken to gouerne;
To lose that, it is a gret offense;
And sikerly, the best diligence
Vnto thonour of victory tascende,
The seygnys is or tokenys tattende.
For in bataile, when al is on a roore,
The kynge or princys precept who may here
In such a multitude? And euermore
Is thinge of weght in hond, & gret matere,
And how to doon, right nedful is to lere;
Therfore in euery oste antiquitee
Hath ordeyned III signys forto be.
Vocal is oon, and that is mannys voys,
Semyvocal is trompe & clarioun
And pipe or horn; the thridde macth no noys,
And mute it hight or dombe, as is dragoun
Or thegil or thimage or the penoun,
Baner, pensel, pleasaunce or tufte or creste
Or lyuereys on shildir, arm or breste.
Signys vocal in wacch and in bataile
Be made, as wacch woordis: 'Feith, hope & grace,'
Or 'Help vs God,' or 'Shipman, mast & saile,'
Or other such, aftir the tyme and place;
Noo ryme or geeste in hem be, ner oon trace,
Ne go thei not amonge vs, lest espyes
With wepon of our owne out putte our eyis.
Semyvocals, as Trumpe and Clarioun
And pipe or horn, an hornepipe thoo
It myghte be; the trumpe, of gretter soun,
Toward batail blewe vp 'Go to, go to!';
The clarions techeth the knyghtys do,
And signys, hornys move; and when thei fight,
Attonys vp the soun goth al on hight.
403
To wacch or worch or go to felde, a trumpe
Hem meved out, and to retourne; and signys
Were moved, how to do, by hornys crompe,
First to remeve, and fixe ayeyn ther digne is.
Oonly the clarioun the knyghtis signe is;
Fight & retrayt and chace or feer or neer,
The clarion his voys declareth cleer.
What so the duke commaundeth to be doon
In werk or wacch or feeld, or frith or werre,
At voys of these it was fulfild anoon.The signys mute, in aventure a sterre,
A portcolys, a sonne, it wil not erre,
In hors, in armature, and in array
They signifie, and make fresh & gay.
Al this in exercise and longe vsage
Is to be knowe; and if a dust arise,
Theere is an oost, or sum maner outrage;
With fiyr a signe is mad in dyuers wise
Or with a beem, vche in his contre gise
His signys hath; and daily is to lerne,
That aftir hem men gide hem & gouerne.
Tho that of werre have had experience,
Afferme that ther is in journeyinge
Gretter peril, then is in resistence
Of fers batail; for in the counterynge
Men armed are oonly for yeynstondinge
And expugnatioun of hem present
In fight; theron oonly ther bowe hath bent.
Their sword & hert al preste ereither fight,
In journeyinge ereither lesse attente is;
Assault sodeyne a day other by nyght,
For vnavised men ful turbulent is.
Wherfore avised wel and diligent is
404
The duke to be purveyed for vnwist,
And redy is the forseyn to resiste.
A journal is in euery regioun
First to be had, wheryn he thinketh fight,
Wheryn haue he a pleyn descriptioun
Of euery place, and passage a forsight,
The maner, wey, both turnyng & forthright,
The dale & hil, the mountayn & the flood;
Purtreyed al to have is holdon good.
This journal is to shewe dukys wise
Of that province, or as nygh as may be,
The purtreyture & writing forto advise;
And of the contrey men a serch secre
Himself he make, and lerne in veritee
Of hem, that on her lyf wil vndirtake,
That thus it is, and vnder warde hem make.
Tak gidis out of hem, beheste hem grete,
As to be trewe, her lyif and grete rewarde,
And other if thei be, with deth hem threte,
And sette a wayt secret on hem, frowarde
Whethor thei thinke be other towarde;
Thei, this seynge, wil wel condite & lede,
Of grete rewarde & deth for hope & drede.
Tak wise and vsed men, and not to fewe;
Good is it not to sette on II or III
The doubte of al, though thei be parfit trewe;
The simpil man supposeth ofte he be
Weywiser then he is, and forthi he
Behesteth that he can not bringe aboute;
And such simpilnesse is forto doubte.
And good it is, that whidirward goth thooste,
Secret it be. The Mynotaurys mase
405
Doctryned hem to sey: 'Whidir thou gooste,
Kepe it secret; whil thi foomen go gase
Aboute her bekenys, to tende her blase,
Go thou the way that thei suppose leeste
Thou woldest go; for whi? it is sureste.'
Espyis are, of hem be war! also
The proditours that fle from oost to ooste,
Be war of hem; for swere thei neuer so,
They wil betray, and make of it their booste.
Escurynge is to haue of euery cooste;
Men wittiest on wightiest hors by nyght
May do it best, but se the hors be wight.
In a maner himself betrayeth he,
Whos taken is by negligence thespie;
Forthi be war, and quicly charge hem se
On euery side, and fast ayeyn hem hye;
Horsmen beforn eke euer haue an eye;
On vch an half footmen, and cariage
Amyddis is to kepe in the viage.
Footmen it is to haue & of the beste
Horsmen behinde; vppon the tail a foo
Wil sette among, and sumtyme on the breste,
And on the sidis wil he sette also.
With promptitude it is to putte him fro;
Light herneysed, and myghtiest that ride,
Doubte if ther is, putte hem vppon that side.
And archery withal is good to take;
And if the foo falle on on euery side,
Good wacch on euery side it is to make;
Charge euery man in herneys fast abide,
And wepynys in hondys to prouide.
Selde hurteth it, that is wel seyn beforn,
And whos is taken sleping, hath a scorn.
406
Antiquitee prouided eek, that roore
Arise not in thoost, for trowbelinge
The chiualers behinde other before,
As when the folk that cariage bringe,
Ar hurt, or are aferd of on comynge,
And make noyse; herfore helmettis wight
A fewe vppon the cariours were dight.
A baner hadde thei togedre to,
Alway CC vndir oon banere;
The forfighters a-sondred so ther-fro,
That no turbatioun amonge hem were,
If that ther felle a conflicte enywhere.
And as the journeyinge hadde variaunce,
So the defense had diuers ordynaunce.
In open felde horsmen wold rather falle
On then footmen; in hil, mareys & woodis,
Footmen rather. In feeld & frith to walle
An oost with myght, as wil the place, it good is,
And to be war that slough viage or floodis
Asondre not the chiualerys; for thynne
If that me be, ther wil the foo bygynne.
Therfore amonge it is to sette wyse
Doctours, as of the feelde, or other grete;
The forgoer to sette vnto his sise,
And hem that beth to slough, forthward to gete.
To fer aforn, and sole, a foo may bete;
He may be clipped of, that goth behinde;
And to goon hole as o man, that is kynde.
In placys as him semeth necessary,
And aduersaunt wil sette his busshement,
Not in apert, but in couert to tary,
And falle vppon; the duke heer diligent
It is to be, to haue his foomen shent;
407
But euery place it is the duke to knowe,
So that his witte her wylis ouerthrowe.
If thei dispose in mountayn oponly
Tassaulte, anoon ha prevely men sent
To an herre hil, that be therto neer by,
And so sette on, that of the busshement
Aboue her hed, and of thi self present
Thei be aferd, and sech away to fle,
When ouer hede and in the frount thei se.
And if the way be streyt and therwith sure,
Let hewe adoun aboute, and make it large;
In large way, peril is noo good vre;
Also this is tattende as thinge of charge,
Ye rather then gouerne ship or barge,
That wher the foo by nyght other by day
Is vsed oon to falle and make affray.
And, voyde that, it is to seen also,
What is his vse, on hors outher o foote,
With fele or fewe his feetys for to doo,
That sapience his werkys alle vnroote.
Of balys also grete is this the boote,
Dayly to gynne go in such an hour
As may be sure both oost & gouernour:
And yet bewar of simulatioun;
To festeyng call in sum fugitif
And here him wel with comendatioun,
And lerne first, hou fellen thei in strif,
And him beheste an honorabil lif;
Lerne of him al, and thenne aday or nyght,
When thei suppose leest, mak hem afright.
Agreved ofte are oostis negligent,
When it is hard passage ouer the floodys,
408
For if the cours be ouer violent
Or ouer deep, gret peril in that flood is.
A remedy to fynde heryn right good is,
For hevy men, pagis and cariage
Ar drowned oftyn tyme in such a rage.
The depth assay, and make of horsys hye
Tweyne eggys; oon be sette ayenst the streem,
The myght therof to breke; another plye
Benethe that, tawayte vppon the fleem
And charge theim, that thei attende on hem
That faile foote, and brynge theim alonde,
And thus til thooste be ouer, shal they stonde.
The flood is ouer deep in playn cuntre,
Departe it ofte, and make it transmeabil:
That most be doon with dykis gret plente,
And wil it not be so, sette ore a gabil,
On empti vesselling ley mony a tabil
Fro lond to lond a brigge is made anoon,
And sure ynough it is for hors & mon.
Horsmen haue had of reed or seggis shevys,
Theron carying their armure as thei swymme,
But better is, to voiden al myschevys,
Ha skafys smale, and hem togedir trymme
With coorde alonge, atteynynge either brymme,
And anchore it and tabil it at large,
And sure it is as arch or shippe or barge.
Yet war the foo; for vppon this passage
He leyt awayt; anoon thin ooste dyuide
And stakys picch, encounter their viage,
And in that stede, if good is thought tabide,
Mak vp a strong bastel on eyther side,
And there, as axeth chaunce, it is to stonde
And ha vitaile out of ereither londe.
409
Now castellinge in journey is to write.
Not euerywhere is founden a citee,
An ooste to loge, and vilagis to lite
For it ther ar, and siker thei ne be,
As, to be sure, it is necessitee
To take a grounde as good as may be fonde,
And thervppon to make our castel stonde.
Leve not the better grounde vnto thi foo,
Be war of that; se, watir, ayer & londe
Holsom be there, and foode ynough ther to
For man & hors, and woode ynough at honde.
No force if rounde or anguler it stonde,
But feyrest is the place and moost of strengthe,
When twey in brede is thryis in the lengthe.
Mesure a grounde, as wil thin ooste suffice;
To wide it is: thin ooste therin is rare;
To streyt: thei be to thicke; a myddil sise
Is beste.-Now make it vp, no labour spare;
It mot be doon, theryn is our welfare;
As for a nyght, mak vp of turf a wale
And stake it on our foo, the poyntis tavale.
A turf it is, when gras & herbe is grave
Vp with the grounde, with irons mad therfore;
A foote brode, a foote & half it haue
In lengthe, and half a foote thick, no more.
But if the lond solute be, not herfore
Turf like a brik to make of necessary,
Thenne is to make a dike tumultuary.
Make it III foote deep, and V obrede,
And stake it as beforn, vtward to stonde;
O nyght to dwelle heryn it is no drede.
And if thi foo be nygh, him to yeynstonde,
A gretter werk it is to take on honde.
410
Sette vp in ordir euery man his sheeld,
Whil princys and prudentys parte a feeld.
Vch centyner take vp the werk footmel,
With sword igord, anoon caste vp the dich,
And IX foote obrede wil do wel,
XI is as good; but poore and rich
Most on this werk, & even worch ilich,
XIII foote obrede or XVII
Is best of alle a werre to sustene.
The numbir odde is euer to obserue,
And hege it other stake it vp to stonde,
Therto ramayle and bowys ar to kerve,
Areyse it to his hegth aboue londe,
And make it castellike with myghti honde,
With loupis, archeturis, and with tourys.
O Chiualers! in this werk your honour is.
X footemel the centeneris take
This werk to doon, and ther vppon attende,
That euery company his cant vp make
And stynte not, vntil a parfit ende
Of al be mad; and who doth mys, is shende.
Forwhi? the prince himself goth al aboute
And by & by behaldeth euery rowte.
But lest assault felle on hem labouringe,
The hors, and thei on foote of dignitee,
That shal not worch, in circuyte a rynge
Shal make, and kepe of al hostilitie;
And first, as for the signys maiestie
Assigne place; for more venerabil
Then thei, ther is nothing, this is notabil.
And aftir that, the Duke & Erlys have
The pretory, a grounde out set therfore,
411
And for Trybunys out a grounde thei grave,
Her tabernaclis thei theryn tenstore
For legions & aydis, lesse & more,
On hors other o foote; a regioun
And place is had to picch her paviloun.
And IIII on hors and IIII o foote anyght
In euery centeyn hadde wacch to kepe,
And it departed was, to make it light,
That reasonabil tymys myght thei slepe;
For right as houris aftir houris crepe,
So went the wach, and kept his cours aboute,
Footmen withinne, & horsed men withoute.
Thei go to wacch by warnyng of the trumpe,
And there abide vntil their houris ende;
Away thei go by voys of hornys crumpe.
A wacch of serch also ther was tattende
That wel the tyme of wacchinge were spende;
Trybunys made of theim thelectioun,
That hadde of al the wacch directioun.
And twye a day the contrey was escured
By horsmen, in the morn and aftir noon;
Not by the same alway, for that endured
Shuld not ha been. This feleship hath doon:
They most reste, and other wynne her shoon;
Thus bothe man & hors may be releved,
Ye, ofte ynough, and not but litil greved.
And on the duk hangeth the gouernaunce,
That in this castellinge he ha vitaile
For euery wight withoutyn variaunce,
Clooth, wepon, herneysing, that nothing faile;
And in fortressis nygh it is availe
Footmen to haue & hors; ferde is thi foo,
If thou on euery side vppon him goo.
412
Mortal bataile in hourys II or III
Termyned is, and hope on that oon side
Is al agoon; but a good prince is he,
That can him & his ooste so wisely gide,
With litil slaught to putte his foo fro pride;
Pluck him vnwar and fray his folk to renne
Away, and myghtily sette aftir thenne.
On this behalve it is ful necessary,
That olde & exercised sapience
The duke to counsel have, and with hem tary,
As wil the tyme, and here their sentence
Of vinqueshinge couertly by prudence
Or by apert conflict, that is, bataile;
The surer way to take and moost availe.
Here hem heryn, and what folk hath thi foo,
And charge that thei glose not, for it
Doth oftyn harm; and here theim also
Speke of her exercise, her strength & wit,
And to their aduersayrys how thei quyt
Hemself aforn, and whether his horsmen
Be myghtier in fight, or his footmen.
Also the place of conflicte is to lerne,
And what thi foo himself is, what his frendis;
Wher he be wys a werre to gouerne,
And whar thei lyue as angelis or fendis;
Wher variaunt, or vchon others frend is,
And wher thei vse fight in ordynaunce
Or foliously, withoute gouernaunce.
And euery poynt forseyd, and other moo,
Considir in thin oost, and tak avis
Of hem, what is the beste to be do;
And peyse al in balaunce, and ay be wys;
And if thin ooste is ace, and his is syis,
413
What so thei sey, couertly by prudence
Dispose the to make resistence.
Dischere nat thi folk in eny wise;
The ferde anoon is redy for to fle;
Be vigilaunt and holde inne exercise,
And se thin hour; ful oftyn tyme hath he
The herre hand, that kepeth him secre;
Avaunte not for colde nor for hete,
For smale dooth that speketh ouer grete.
Certeyn it is, that knyghthode & bataile
So stronge is it, that therby libertee
Receyued is with encreste and availe;
Therby the Croune is hol in Maiestee
And vche persone in his dignitee,
Chastised is therby rebellioun,
Rewarded and defensed is renoun.
Forthi the duke, that hath the gouernaunce,
Therof may thinke he is a Potestate,
To whom betakyn is the prosperaunce
Of al a lond and euerych Estate.
The Chiualers, if I be fortunate,
The Citesens, and alle men shal be
If I gouerne wel, in libertee.
And if a faut is founden in my dede,
Not oonly me, but al the commyn wele
So hurteth it, that gretly is to drede
Dampnatioun, though noman with me dele;
And forthi, negligence I wil repele
And do my cure in feithful diligence
With fauoraunce of Goddis excellence.
If al is out of vse and exercise,
As forto fight in euery legioun
414
Chese out the myghtiest, the wight & wise
And aydis with, of like condicioun;
With their avice vnto correctioun
Reduce it al by his auctorite
The duke, & vse a grete seueritee.
Amended al as sone as semeth the,
Make out of hem a stronge electioun;
Disparpiled lerne if thi foomen bee,
And when thei lest suppose in their reasoun,
Fal on, and putte hem to confusioun.
Therof thi folk shal take an hardinesse
And daily be desirous on prowesse.
At brigge or hard passage, or hillis browe,
Is good to falle vppon; or if ther be
Mire or mareys or woode or grovis rowe
Or aggravaunt other difficultee,
To falle vppon is thenne vtilitee;
The hors to sech vnarmed or aslepe
To falle vppon is good to take kepe.
Thus hardy hem; for whos is vnexpert
Of werre, and woundis seeth, and summe slayn,
He weneth euery strok go to his hert,
And wiste he how, he wolde fle ful fayn.
But and he fle, retourne him fast agayn.
Thus with seueritee and good vsage
Ther wil revive in theim a fyne corage.
Dissensioun among foomen to meve,
Be thei rebellious or myscreaunt,
It is to do, theim selven thei myscheve.
The traditour Judas was desperaunt,
Him self he hynge: so wulle thei that haunt
Rebellioun or ellis heresie.
Alas! to fele thus wil lyve & deye.
415
Oon thinge heryn is wisely to be seyn,
Of this matier that ther noman dispayre;
As hath be doon, it may be doon ayeyn;
A desolat Castel man may repayre.
In wynter colde, in somer dayis fayre
Is good to se. So fareth exercise
Of knyghthode & of werre, as seyn the wise.
In Engelond til now was ther no werre
This LX yere, savynge at Seynt Albane,
And oon bataile aftir the blasing sterre,
And longe on hem that whirleth as the fane.
Is not their owne cryme her owne bane?
Ther leve I that, and sey that exercise
Of werre may in peax revyue & rise.
Seyde ofte it is: the wepon bodeth peax,
And in the londe is mony a chiualere,
That ha grete exercise doubtlesse
And think I wil that daily wil thei lere,
And of antiquitee the bokys here,
And that thei here, putte it in deuoyre,
That desperaunce shal fle comynge espoyre.
More esily a thing is al mad newe
In many cas, then is an olde repared;
The plauntys growe, as olde tren vp grewe,
And otherwhile a riche thing is spared.
It nedeth not to crave this declared,
But go we se, what helpeth to prevaile
Vppon the feelde in sette apert bataile.
Here is the day of conflict vncerteyn,
Here is to se deth, lif, honour & shame.
Glade vs, o Lord, this day & make vs fayn,
And make vs of this grete ernest a game!
Lord, make in vs magnificent thi name,
416
Thin angelis commaunde in vs tattende,
And she, thi modir, have vs recommende.
Now is the Duke the rather diligent,
That forth he goth bytwene espoyre & drede;
Now glorious the Prince is sapient,
Now thignoraunt shal deye or harde spede.
In this moment manhode & knyghtly dede
With Goddis honde is oonly to prevaile;
Now let se first, how wil our foon assaile.
The chiualers set forth first at the yate,
Whether ye dwelle in Castell or Citee,
And sette a frount or eny foo come ate,
Til thooste come out vndir securitee.
Go not to fer ne faste, for ye se,
A wery wyght hath spended half his myght,
And with the fresh is hard for him to fight.
And if thi foo the yatis ha forsette,
Delay it and attende what thei mene;
Let hem revile and gnaste & gomys whette,
And breke her ordynaunce, and when thei wene
Ye be aslepe, and they foryeton clene,
Breke on hem vnavised day or nyght;
This wisdom is to do, manhode & myght.
It is to frayne also with diligence,
Wher chiualerys think it be to fight,
Her countynaunce of fere or confidence
Wil be the juge, and truste not the knyght
That is aferd, ner hym ?his myght
Presumeth, inexpert what is bataile,
Conforte hem yet, telle hem thei shal prevaile.
And reasounynge reherce rebellioun
Or myscreaunce, and how thei be forsake
417
Of alle goode, a Prynce as a lyoun
May telle that aforn thei ha be shake;
And if he may with reasounynge awake
An hardinesse in hem he may procede
And ellys vttirly he stont in drede.
The first sight is ferdfullest for tho
That neuer were in fight; and remedie
Is in beholdinge ofte vppon her foo
Out of a siker place or placys heye;
Confort therof comyng, dispayr wil deye,
Eke issuynge on hem with a prevaile
Is hardyinge to falle to bataile.
Part of the victory is for to chese
The herre grounde, and ay the herre it be,
The more myght thou hast thi foo to ceese,
And more sharp dounward the taclys fle,
Thi foon her fight is with the grounde & the;
Yet footmen hors, and hors footmen tassaile,
Theire is the cleef, the playn is hem tavaile.
And if thou may ha with the sonne & wynde,
Ereither on the bak is grete availe,
Ereither also wil thi foomen blynde;
Ayeinst the wynde to fight, it is travaile,
A cloude of dust wil therwithal assaile
Thi foomen in the frount, and stony hem so
That they her wit shal seke what to do.
Forthi the Prince it is be prouident
And haue a sight to wynde & dust & sonne,
And on the turnyng take avisement,
Remembering hou certeyn hourys ronne.
It wil not stonde, as stood when thei begonne;
West wil the sonne and happely the wynde,
But seen he wil that thei come ay behinde,
418
And euer smyte his foomen in the face;
And there an ende of that. Now wil we se,
This ooste embateled vch in his place,
That noon errour in eny parti be;
Therof wel ordeyned vtilitee
Wil nede arise, and his inordynaunce
May brynge (as God defende) vs to myschaunce.
First is to sette a frounte, an Ege his name
Is. Whi? The foon it shal behalde & bite;
Ther chiualers, the worthiest of fame,
That wil with wisdom & with wepon smyte,
Noo knyght apostata, noon ypocrite,
Feers, feithful, ofte appreved, olde & wise
Knyghtys be thei, none other in no wise.
This ege in dayis olde a principaunt
Of wurthi men, as princys, had his name;
In thordre next personys valiaunt,
Such as ha sought honour and voyded shame
That vre haue had, to make her foomen tame,
Sette hem theryn, armure and shot & spere
That myghtily can vse and wel bewere.
Next to the firste frount this is secounde,
And as of old thei called hem hastate
By cause of vse of spere & shaftis rounde,
Of armure is noon of hem desolate.
III foote atwene had euery man his state,
So in a Ml. pace olength stood fixe
A Ml CC LX and VI
Footmen were alle these, and stode in kynde
In duble raunge, and euerych hadde III
Foote, as byforn is seide, and VI behinde
The raungis hadde a sondir, so that he
That stood beforn, vnlatted shulde be
419
To drawe & welde his wepon, and to take
His veer to lepe or renne, assaut to make.
In tho tweyn orderys wer ripe & olde
Appreved werryours of confidence,
That worthi men of armys had ben holde,
With wighti herneysing for to defense;
These as a wal to make resistence
Ay stille stode, hem may noo man constreyne
Tavaunce forth or reere o foote ayeyne.
Thei trouble not, lest other troubled were,
But fixe abide, and welcom thaduersary
With sword & axe, with shot & cast of spere,
Vntil thei yeve her coors to seyntewary,
Or fle; for whi? thei dar no lenger tary.
Thenne aftir hem that ar to go for al,
For these stille abide as doth a wal.
Tho tweyne eggys ar clept 'the grete armure,'
And aftir hem the thridde cours is sette
Of wighte & yonge and light herneysed sure,
With dartys and with taclis sharpply whette,
In dayis olde thei ferentayris hette;
The firthe cours was called the scutate,
Spedy to renne and glad to go therate.
Wight archery with hem to shote stronge,
The yongest and the best and lustyeste
Archers with crankelons & bowys longe;
The ferenters and thei to gedir keste
Named the light armure, as for the beste
Thorgh shulde passe and first with shot prouoke
The aduerse part, and on hem reyse a smoke.
If foomen fle, thei and horsmen the chase
Go swift vppon, and ellis thei retrete
420
And thorgh the frount indresse hem to their place.
The grete armure, if thei com on an hete,
Is hem to yeve of sword and axis grete,
On hem the feeld is now for to defende.
Thei gynne wel, God graunte hem a good ende!
The fifthe cours was the carrobaliste,
Manubalistys and fundibulary
And funditours; but now it is vnwiste,
Al this aray, and bumbardys thei cary,
And gunne & serpentyn that wil not vary,
Fouler, covey, crappaude and colueryne
And other soortis moo then VIII or IXne.
Heer faughte thei, that hadde as yet no sheelde,
As bachelers, with shot of dart or spere.
The sixte cours, and last of al the feelde
Wer sheeldys, of the myghtiest that were,
The bellatourys beste in euery gere;
Antiquytee denamed hem Triayrys,
In theym, as in the thridde, al to repayre is.
Thei to be sadde in strength and requyete,
More feruently to make inuasioun,
To take her ease in ordir alwey seete,
And if aforn wer desolatioun,
In theym therof was reparatioun;
In eny part if ther wer desperaunce,
Thei turned it anoon to prosperaunce.
Now the podisme, as whos wil sey, the space
Of grounde, vpon to fight; it to se,
Aforn is seide, hou in a Ml. pace
XVI C LX and VI may be,
So chiualers euerych ha footis III
To stonde vpon a foote and VI abacke
That for his veer and leep no rowme hym lacke.
421
VI eggys heer sette in a Ml. pace
Shal holde II and XLti. feet in brede,
And so X Ml. wil this grounde embrace;
Thus tembataile is sure, and fer fro drede;
And to II Ml. pas III cours for nede
In long goth out, so that the latitute
In XXI foote it self enclude.
As here is taught, X Ml. men may stonde
In oon or ellys in II Ml. pace,
And XXti. Ml. in the double londe,
And XXXti. Ml. in the threfolde space,
And XL Ml IIII folde is tembrace;
And this mesure is named the Pidisme,
Vntaught in doctrinal or in Grecisme.
A prince heryn expert, and hath to fight
His feelde and of his folk the multitude,
Shal seen anoon how thei shal stonde aright,
And if the feeld is short & brod, conclude
On rangis IX, and by this similitude,
Be short and huge in brede, or longe & rare,
But myghtier is brede, and mo may spare.
And rare, an ooste if thaduersary seeth,
He breketh on with hurt peraventure,
Wher thicke outholdeth him ayenst his teeth;
And ther an ende of that; but hoo shal cure
Ereither, horn and myddis, to be sure,
Ordeyne that, or aftir dignitee
Or aftir thaduersayris qualitee.
The feelde ofoote ordeyned in this gise,
To sette it is these hors at eyther horn,
As writeth in her werkys olde wise,
That herneysed sperys be sette aforn,
Vnharneysed abak, that of be born
422
The storm fro theym, whil myghti hors defende
Stronge archerye o foote to shote on ende.
For to defende haue horsis myghtieste,
Tho hornys in attempting is to sende
Out hors the swiftest & the wightieste,
To trouble theym sette on a pace on ende.
The duke it is to knowe & comprehende,
What hors ayenst what throngys ar to goon,
And whar he have hors as goode as his foon.
Their hors ar ouer vs; theryn is boote:
Tak wight and yonge men with sheeldis light,
With twene on hors, sette one of theim o foote;
With hem resiste our aduersayrys myght.
But this to take effecte and spede aright,
These yonge men herof grete exercise
Moste have, as telleth werreourys wise.
And aftir al his ooste, a duke shal haue
A myghti choyce of men on hors & foote,
Ereither horn and breste for to save,
That if the boorys hed in wolde wrote,
A sharre shere his groyn of by the roote.
(The boorys hed is a triangulere
Of men, a boorys hed as thaugh it were).
If that come on, with tuskys forto breke
The breste or egge or wynge or outher horn,
A sharre clippe hem of, right by the cheke,
And with the same his wrot away be shorn;
And set it al in ordir as beforn,
And if a place feynte, anoon a yawe
Of myghti men aforn it is to drawe.
Tribunys, Erlis or their lieutenauntys,
Of these, myghtiest to renne & ride
423
Wer mad the Capitayns & gouernauntys,
And werriours hem named the subside;
For thei releved thoost on euery side,
So that noman remeued from his place,
For so to doon, myght al an oost difface.
Eek out herof thei make a Boorys hed
And Cuneus thei name it, or a wege;
As thondirynge with leyting flammys red
It russheth on our aduersayrys egge
And shaketh of, ye mony a myghti segge,
And if it falle on either of the hornys,
It cracketh hem, as fier tocracketh thornys.
This stood behinde al other ordynaunce.
Now is to se the place of vche estate:
On the right honde, withoute variaunce
The principal Captayn or potestate,
That al the gouernaunce is taken ate,
There as the footmen and the hors dyuide,
He hath his place, al to gouerne & gide.
Footmen and hors to rewle heer stondeth he,
The potestate and al this oost to gide,
By premynence of his auctorite,
To chere theim that myghtily shal ride,
And theim o foote, as myghtily tabide.
A wynge is him to bringe aboute the horn
Him counteringe and on comynge beforn,
That is the lift horn of our aduersary,
Aboute a wynge, and on the backe hem clappe,
And thei of their comyng the tyme wary;
And if (as God defende) amys it happe,
Anoon the subside is to stoppe a gappe;
For soueraynly on hym that is tattende,
And, as the cas requyreth, come on ende.
424
The Duke secounde, and next in gouernaunce,
Amydde the frounte or forfrount is to stonde
And sustene it tabide in ordinaunce;
The boorys hed his part is to withstonde,
A sharre out of the subside is at honde,
Clappe it theron, and if ther nede a yawe,
Out of the same anoon it is to drawe.
The thridde Duke, right wys & vigorous,
His part it is to stonde on the lift horn
And myghti men with hym, for dangerous
Is that to kepe, as writon is beforn.
His wynge he muste extende, and hadde thei sworn
It, let hem not her wynge aboute hym clappe,
Subside at him be sone, if ought mys happe.
A clamour, clept an harrow or a shout,
Vntil the fight begynne, noon is to rere;
No werreour that wise is, out of doubt,
Wil shoute afer, therwith his foo to fere;
But when the shoute & shaftys fille his ere,
Then voyce yfere is so fel & horribil,
That for to fere, it is not incredibil.
Be redy first, and first to sette vppon,
And first to shote & shoute & make affray,
With myghti countynaunce, that is the mon,
That mornynge is to haue a ful fayr day.
This promptitude & wit & stronge aray
Thi foo seynge, is trembeling to fle,
The palme of victory goynge with the.
And ay bewar, lest his right wynge clappe
Aboute thi lift horn; this is remedie:
To rech it out; and if that wil not happe,
The wynge aboute thyn horn bacward replie
And fende hem of; now fight for the maistrye,
425
And if a bosh come on on eny side,
A better bosh on hem from our subside.
Here angelike valiaunce, here is puissaunce
Archangelik in ooste and legioun,
And it gouerneth Dukys principaunce
With myght, power, and dominatioun.
Omnipotens, this is his champioun;
God loueth this, his throne & sapience
Is sette heron, justice to dispence.
What is this oost, aduerse, rebelliouns
Presumptuous, periurious, mischevous,
Heresious with circumcelliouns?
A legioun attaynte, vntaken thevous,
That, as thei ar myscheved, wold myscheve vs.
Her lord is Lucifer, the kyng of pride,
In euery feeld with him doun goth his side.
Thei ha no breste, here hornys & her wyngis
Ful febil are and out of ordynaunce;
Subside is goon, no socour in their kynge is,
And moost amonge hem self is variaunce.
They wil away, now fle they to myschaunce;
Goon is their herte, and if the body dwelle,
Their hope is aftir deth and aftir helle.
Here is .o. breste, here hornys are & wyngys
And myghtieste in raunge & ordynaunce;
Subside is here, and socour in our kynge is,
Amonge vs is ther noo contrariaunce.
We wil abide vndir our gouernaunce,
Here is noo drede of deth or peyne of helle;
Here or with angelys is vs to dwelle.
Therfore our eye is to the kyngis signe,
We here his voys, as trumpe & clarioun,
426
His eyes are obeyed, we enclyne
Attonys vnto hym, his legioun
We are, and aftir God, his regioun.
His capitayn and his vicapitaynys
Tobey euerych of vs right glad & fayn is.
This champioun, this ooste & Goddis knyght
With fele and also fewe may prevaile,
Miraclis here & there God sheweth myght;
But first (as seide is erste) is hem tassaile.
The gretter ooste is this; now moste availe
Is ordinat bataile, as is beforn
Seide, and with wyngys clappe in eyther horn.
With wyngis wight hem vmbego, ley on
Behinde and holde hem streyt on euery side,
And cleche hem vp; whi wolde they be foon?
Tech hem obeyssaunce; sey: 'Fy! o pride!
Com on your way, we wil our self you gide.'
This way is good, so that this bestes ride
Be not a gret horribil multitude.
With multitude we myght been vmbegoon,
War that perile; holde of on other side
With wyngis wight, and strengthe hem faste anoon;
With myghtiest elect of the subside
Prevaile on hem; yet more is to prouide,
That if the boorys hed com in, a sharre
Be made for him, his tuskys forto marre.
But wurthi men are in this ooste afewe,
Sette hem in wise and myghti gouernaunce;
For heer the Lord wil his myracle shewe,
Their multitude or myght be noo turbaunce;
Truste in thi Lord and mak good ordynaunce;
Ordeyned wel, in fewe is to prevaile,
So that theryn no poynt or poyntis faile.
427
Do thus when thegys are at the congresse;
Thi lift hond, hold it from thin aduersary,
That of his shot it have noo distresse
And thi ryght wynge vppon hem wightly cary.
Theer to begynne it is most necessary;
Sette on in circuyte, and bringe abowte,
And to prevaile it nedeth nat to doubte.
But do this with thin horsmen myghtyeste
And footmen of the beste, and ha noo drede,
Thi foomen vndir foote to be keste;
And if thi foo to the the same bede,
A myghtiest subside vppon hym lede
Of horsmen and footmen, and thus delude
Hir arte with arte, and thervppon conclude.
Or otherwise, if men be myghtieste
On the lift hond, the right is to retrete
And fal on her right horn with wightieste
Footmen & hors; and til thei yelde hem, bete
Hem on the bak and breeste, and ouergete
Hem myghtily; but the right honde elonge,
That of thi foo noo forfeture it fonge.
War heer the boorys hed and euerywhere,
Or otherwise al putte in ordynaunce
CCCC or D pace yfere
Aforn the counteringe it is tavaunce
Our wyngis wight vppon their ignoraunce.
Prudence it is on hem to make affray,
Whil thei beth out of reule and of aray.
If hors be myghtiest, this wey is best
And doon anoon, and ellis is grete drede;
A remedy therfore is to be keste,
That al the light armure wightly procede,
And archerye, as sparkil out of glede.
428
And embataile anoon the frounte aforn,
The breste to defende, and either horn.
If this be doon, the frounte alonge is sure,
Vnlabored with fight, or otherwise,
Like as beforn is seyde, it is to cure,
That thi right wynge vppon his lift horn rise;
But myghtiest and wittiest dyuise
Vnto that feat, and archers with hem fonge
Of wighte men, ofoote that be stronge.
And this doyng, retrete thi lifte horn
Fer, al abak, and raunge it like a spere,
Dyuers heryn vnto the way beforn,
So that the foo noo strook theron bewere.
This wil devicte anoon withoute fere.
In this manere a smal & myghti ooste
Shal ouerthrowe a multitude of booste;
Or finally, this ooste is but of fewe
And not so myghti men as hath the foo:
Heer hath the werreour his craft to shewe,
And embataile hym nygh a flood that goo
On outher half; a cragge is good also,
Lake or marice or castel or citee,
A side to defende is good to se.
There embataile and putte ereither wynge
On oon side, and herwith pul of his horn,
But fro behinde aboute is beste it brynge,
And with the boorys hede route in beforn.
The myghtiest to this be not forborn,
Ner they, theryn that haue had exercise,
Thus hath be seyde of werryourys wise.
The foo peraventure is ferde and fled
Into sum holde, and ferther wolde he fle
429
Fayn, wiste he how. What is the beste reed
That he go forth, or heer beseged be?
To lete hem goon is moste vtilitee
And no perile is it that foo to chace
That turneth vs the bak & nat the face.
Yet heer be wys and sende a fewe aforn,
Right aftir hem, and with a myghty honde
Another way on even or amorn
Caste to come in and in their light to stonde.
When thei that aftir go, wynne on hem londe,
Her part it is tattempte hem esily
And so departe, aferd to bide therby.
This seyn, thei wil, suppose a wayt be goon,
And disolute anoon be negligent,
Thenne is the wit, that myghti honde come on
And take hem vp aslepe or vynolent;
Thus easily we haue our owne entent,
Therof to God the commendatioun
Be madde, and doon sacrificatioun.
If part of thooste be fled, & part prevaile,
Heryn the Prince exploye his valiaunce,
Hem myghtily retournyng to bataile.
Forwhi? the foon be fled vnto myschaunce.
Arere anoon vnto your ordynaunce;
The feelde is youre, and trumpe & clarioun
And scryis make of victory resoun.
Of knyghthode and bataile in special
Thus seide thelectioun & ordynaunce,
Here is to sette vp rewlys general,
As this: The gracious good gouernaunce
Obserueth euerywhere; al suffisaunce
Hath he that is content; al may be born
Saue wele; and: scorned is that vseth scorn;
430
Thi disavaile availe is to thi foo,
His hurt availeth the; voide his advice,
Do thin availe; do not as he hath do;
In thin electioun se thou be wys,
War negligence, do euery man justice,
Be vigilaunt, attende thin honour,
Thi prouidence be to thin oost socour.
Ha not to fight a knyght vnexercised;
Ha confidence in preved thing; secre
Thi counsel have; lerne of thi self disgised;
The fugitif herd and vntrested be;
Be gided wel by folk of that contre,
That thou wilt ouer ride; haue in writynge
Euery passage, and eke in purtreyinge.
Better is brede in oost to fight then lengthe;
Good is in stoor to haue a grete subside;
With sapience socoure a feebil strength,
Sende of thi foo; Let not thin oost diuide;
Whette vp thin ege; bidde horsmen wightly ride;
Fight in a raunge aforn with multitude
Ayenst a fewe, and hem anoon detrude.
A fewer oost falle on with the right horn,
And crokyng of the lift horn is telonge,
So that the myghtiest be sette beforn;
And if the lift horn be both wyce and stronge,
Sette it beforn, and bak the right be wronge;
Or on thin vnaduised foo with wight
And myghti wyngis go beforn & fight.
The light armure and euery ferentary
Aforn thi frount in nede anoon procede
With subside on the wyngys for to tary;
And he that hath a litil ooste, hath nede
Of mych wit, and myghti men in dede,
431
And on his honde a flood or place of strengthe,
And either wynge on his oon horn tenlengthe.
Ye truste in hors: the playn is beste; ye truste
Vppon footmen: the cleef is good. Espie
Amongis vs to be ther is distruste:
That euery man go hoom, anoon do crye,
And which is he, forwith me shal espie.
But sodenly this most be doon be day,
The yatis shitte, lest he go stele away.
What is to doon, with mony take advice;
What shalbe doon, tak fewe or be alone;
Tak his advice that is secret & wyce,
Be juste, indifferent to euerychone;
For idelnesse haue ay sumwhat to doone;
To straunge not, not to familier,
Make of a lord; chere a good Chiualeer.
And here anende I thus the thridde part
In this Tretice of knyghthode & bataile.
What ha we next ? Forsothe, a subtil art
To bilde a stronge Citee, and for tassaile
It and defense; and aftir, fight Navayle,
That is bataile in ship, I here entende
For chiualers to write, and make an ende.
IV.
Vltima pars vrbes parat, obsidet atque tuetur,
Bello nauali finit & ornat opus.
This IIIde part, as long as othre tweyne,
Halt prouidence of myghtiest bataile,
The morthereer to bringe vndir the cheyne.
There al his olde craft shal nought availe,
But hate of ire and angush of travaile
To fynde; and aftir al that to descende
432
To theuerlasting deth, if he namende.
In Brutis Albion is not to spende
This myghti knyghthode & bataile alone;
To Normandie and Fraunce it is tassende,
Til Cristis & the kyngis foos vchone
Be dryven out or chastised, and noone
Alyve ylefte, that wil not wel beleve
And vttirly the myscreaunt myscheve.
Here ende I that, and to my werk releve
The laste part, anoon to bringe an ende,
And aftir in correctioun it preve;
Criste truste I, that the kyng it wil attende
And werreours to knowe it condescende;
That leve I there, and write as is thavaile
To bilde and sette assege, and see bataile.
Nature or art assureth a Citee,
A dongeoun, a castel, or a tour,
In lake or in mareys or in the see
Sette it, that element is thi socour;
And if the lond shalbe propugnatour,
A mountayne or a clyef, a cragge, a rok
Sette it vppon, and saf it is fro strok.
And in foreste, in feelde or in champayne,
With craft or art it is tomake a strengthe,
And if nature assiste, it is tattayne
Effect anoon, as when the brede or lenghe
A rok, ryuer, mareys or see wil strengthe;
But art alone if noon herof availe,
Shal make it stronge with wisdam & travaile.
Mak bosumy and angulous the wal,
And so sette out therof the fundament
With touris and turrettis oueral,
433
That scale, engyne or rammer therto sent
Be ouer sette, and faile of his entent,
When he is vnbegon and al to donge
With al that may be kest fro wallis stronge.
In this manere a wal it is to make,
To stonde an infallibil thing for euer:
An interualle of XXti feet be take,
A wal on either side herof dissevre,
Caste in the moolde, sadde it with mal & lever,
Out of the dich caste it bitwix the wallys,
And ramme it doun with punchonys & mallis.
Mak the inner wal wel lower then withoute,
That esily, as by the clif, ascende
Me may vnto the loupis al aboute,
Or by an esi grice hem to defende;
Thus mad a wal, the ram may nat offende;
For thaugh he fronte awey this vttir cruste,
The grounde is stronge ynough with him to juste.
For firing of the yatis make obstacle,
Couer hem with hidys and with iron plate,
And make aforn a myghti propugnacle,
A portcolys to plumpe adoun therate,
Aftir thi foon atwixte it and the yate
Thei checked ar. The machcoling may thenne
Chastise hem that thei shal nat sle ner brenne.
The dichis ar to make brode at al
And deep at al, so that me may not fille
Hem in no wise, and renne vppon the wal;
The myner is his labour heer to spille,
And rathest if the watir hem fulfille;
For now hath he twey grete Impedymentys;
Depnesse is oon, another thelement is.
434
The multitude of shot is to repelle
With sheeld, pavice an here and duble say;
Shot perceth not ther thorgh; eek wittis felle
Han cratys fild with stoon at euery bay,
And if thassault come vp, adoun go they
Out of the crate, at euery loup is oon
Of these. It quelleth ordynaunce & mon.
In mony wise assault is and defense;
And on manere is by enfameyinge.
Hoolde foode away, and watir, kepe it thens,
And hem to honde anoon shal honger bringe.
But if we wite a seege on vs comynge,
Anoon gete al the foode within our wonys
And faste haue in the multitude of stonys.
Corn euerydel, larder, fisch, foul, forage,
And that may not be brought in, is to brenne,
Wyn, aysel, herbe, & fruyt and cariage,
Logyng, let brenne it vp, or cary it thenne;
So bare it for our foon that whenne thei renne,
Thei fynde nought; and vse we vitaile
With such attemperaunce, that it ne faile.
Glew, tar & picch and oyle incendiary,
And sulphour herwithal to brenne engyne,
Charcole & cole, and al that necessary
Is forto make armure and arowys fyne
And shelde & spere, hundirdys VIII or IX,
And coggys, cogulys & pibblis rounde,
Fil vp the wal with hem by roof & grounde.
Stoon of the flood is saddest and so best,
For fourneysinge a wal & euery loupe,
And outher with engynys to be kest
On hegh, adoun to falle on hed or croupe,
Or fro the scalyng forto make hem stoupe
And have of grene tymbour grete rollys
435
And loggys leyd to route vppon her pollys.
And beemys is to haue of euery sise
And boord of euery soort, and also nayl.
Ayenst engyne, engyne is to devise,
And that the stuf be prest, is thin availe.
High if it be, pulle ouer their top sail,
And if thei come in touris ambulary,
Hem myghtily to mete is necessary.
Nerf is to haue or senewis aboundaunce,
The crosbowyng to stringe and bowe of brake;
Hors her of mane & tail, if suffisaunce
Therof ther is, therto good is to take;
Of wymmen here tho stryngis eke thei make:
With stryngys of their her Romaynys wyvis
Saved her owne & her husbondis lyvis.
Raw hidis ar to kepe, and euery horn
The portcolis to couere, eek sheeld & targe
And mony a thing, it may not be forborn;
And if so be your watir be not large,
To synke a welle anoon it is to charge,
For lak therof; theym that the water brynge,
With shot defende outward & hoom comynge.
And if the welle is out of our shotinge,
Make vp a tour and putte archerys there,
For to defende tho that watir brynge;
Cisternys who can make, it is tenquere;
Make vp of theym in placis euerywhere,
Rayn watir kepe in hem; when wellys faile,
Rayn watir in cisternys may availe.
A See Citee this is, and salt is geson:
Kest watre salt in vesselling that sprede,
Salt wil the sonne it make in litil season;
436
But thus we dar not fette it in for drede,
The see gravel, gete it vp in this nede,
Fresh watir it, and let it drie in sonne,
And salt withoute doubte herof is wonne.
They that the wal assaulteth, bith terribil
A multitude, and trumpis proudly rynge;
The Citee nys but simpil and paisibil,
And ferde thei are at this first counteringe,
And in goth they; but if the spritis springe
And putte hem of, in comth an hardinesse,
And egal is fro now forth the congresse.
The tortoys or the snayl, the rammys grete,
The sekel or the sithe, and vyneyerd,
The cagys pluteal it is to gete
And tourys ambulary nere aferd;
The musculys eke with the pety berde,
Lo alle these wil this Citee assaile
With crafte, and yet with craft shal it prevaile.
Of tymbir and of boord it is to make
A tortoys or a shelled snail, and so
They name it; whi? for when hem liste awake
It, out therof the hed & hornys go
And in and out ayein; oon horn or too,
Croked or streght, hath it, right as a snaile,
Right as it semeth hem their moost availe.
The bak of this tortoys, snail or testude,
Wherof it hath figure and also name,
With felt & heere & hidis rawe or crude,
Lest theron fier doun cast, brenne vp the frame.
Wel couered is, the sidis beth the same;
Pendaunt theryn, ther goth a beem alonge,
Therof the hed is iron steeled stronge.
437
Tweyne hornys if it have, it is a snaile;
Streght may thei stonde, or the lifte horn may croke
Outher the right, as may be moost availe,
The wal to breke & stonys out to Rooke;
And if it haue but oon horn, & it hooke
A croche, it is a sikel or a sithe,
It breketh and out bringeth stonys swithe.
And when the frount is mad to breke & brese,
It is a ram for that similitude,
To rush vppon the wal and al to crese
The stuf in it; yet wil thei this delude,
And with oo crafte thoo craftis III conclude:
Of quylt & felt a trusse thei depende,
Ther as the ram entendeth for toffende.
Or by the hed they kecch it with a gnare
And hale it vp, or by the wal endlonge,
Or turne it vpsodoun thei wil not spare;
Hem semeth it to hurte it is no wronge;
And other haue a wulf, this ram to fonge:
That wulf is as a payre of smythis tongys,
Toothed, that in a wayt alway to honge is.
That wulf gooth on the ram, and by the hed
Or necke anoon pulde is he vp so doun,
Or so suspended that his myght is deed,
And other fro the wallis of the town
Or out of tourys hye or of dongeoun
Wil caste an huge ston or a pilere
Of marbil, and so breke it al yfere.
And if the wal be thorled therwithal,
As happeth ofte, or doun it gooth anoon:
Awey with euery hous, and mak a wal
Withinne that of planke or lyme & ston;
And if thin aduersayris come vppon,
Conclude theym bitwixt the wallis tweyne,
438
And so be quyte of this perile & peyne.
The vyneyerde is lighter tymburynge,
VIII foote brode, VI footys high, XVI
Footys in length, and dubil couertinge
Hath it of boord & fleyk; of twyggis grene
The sidis are, and fier for to sustene,
With felt & hidis grene it couere they,
So that to brenne or breke it, is no wey.
And made ynowe of these, ar sette yfere
Vnto the wal, as summe sette a vyne,
And tre pilers vpsetting heer & there,
To make it falle, vndir the wal thei myne,
That, puld away the stulpis VIII or IXne,
Doun go the wal, this vyneyerd remeved,
Lest it and al ther vndir be myscheved.
The cage pluteal of twiggis plat,
Of heerys hath couert and hidis grene;
Not ouer high the roof ner ouer flatte,
That shot & fier suffice it to sustene.
On whelis III to go thei thise demene,
As goth a cart; and fele herof thei make
With mony a wit the wallis forto awake.
The muscle shelle is but a smal engyne,
Mightily mad on whelis for to go,
And bere away the wallis when thei myne;
Thei bringe stuf the dich to fille also;
And on the werk it may go to & fro
And sadde it vp, that tourys ambulary
May men ynowe vppon the wallis cary.
The muscul eke is good, the way to mende,
For eny thing, of tourys ambulary.
To se the crafte is now to condescende,
439
Thartificeer it nedeth not to vary;
Make hem like other housing necessary,
A XXXti foote or XL foote square,
And otherwhile of Lti feet thei are.
Of bemys and of boord be thei compacte,
And competent the brede hath altitude,
With hidis, grene or felt sadly coacte
The robinge & the sidis are enclude.
Their apparaile ashameth wallys rude,
At euery lyme herof ar huge whelys
And brood withal the sole of euery whel is.
Present perile is, if this tour ammoeve
Vnto the wal, the place is in a doubte;
And impossibil is it of to shove.
Of myghtieste theryn is mony a route,
And briggis in, to renne on from withoute,
And scalis of al maner farsioun,
From eny part to renne on vp & doun.
The rammys are alongh as first engyne,
And not a fewe, a wal to ouerthrowe,
And vndir as a vyneyerd they myne
And briggis in the myddis are a rowe,
And fro the toppe they shote & stonys throwe;
Thus vndir and above and euerywhere
The wall besette; who dar abide there?
Yet here ayenst is diuers medycyne:
First, if the Chiualers with confidence
Go myghti out, and fire this engyne,
First pulde away the firys resistence,
And if thei ha not this magnificence,
Shote at hem molliols, also fallayrys;
But what thei ar, to knowe it necessayir is.
440
A malliol, a bolt of wilde fier is,
A fallary, a shafte is of the same;
Thorgh felt & hide hem shoote: al on a fier is;
But shoote hem thorgh into the tymber frame;
With myghti alblastris go to this game,
Brymston, rosyn, glewe, oyle incendiary
With flax doon on this shafte is necessary.
Or preuely with fier out of the toun
Ouer the wal, whil this tour is asclepe,
A feleship of fewe is let adoun,
That fiere it, as noo watir may it kepe;
And triced vp at hoom thei skippe & lepe
To se this ambulary touris brenne;
This hath be doon, & yet ful seelde whenne.
And otherwise is doun, the wal tarise,
And ouer go the touris altitude;
Yet ther ayenst is vsed to deuise
A subtiltee, tho wallis to delude;
In the vtter tour, an inner tour tenclude,
And when thei sette vppon this wallis blynde
With gabils & polifs hem ouerwynde.
And beemys otherwhile, ye ouerlonge,
Ordeyne thei, and sette on iron hornys,
And as a rammys hed thei make hem honge;
This tour with hem forbeton and throgh born is,
And sette ofiere, and vtturly for lorn is;
Yet otherwise, out of the toun a myne,
Vndir the way therof, sleth this engyne.
When this engyne on that concavitee
Goth with his wight vppon his myghti whelis,
Doun goth it, into helle as it wold fle;
And this to se, the toun in joy & wele is.
But thooste withoute al in dolour & deel is,
Al desperate of help by their engyne,
441
And al by witty makyng of a myne.
But if this tour sauf sette vppon the wallis
With euery shot of dart, of shaft, of spere,
And dynt of axe, of swoord, billys & mallys,
And caste of stoon thei ley on euerywhere,
That fro the wal awey they fle for fere,
Now to the wal, the briggis forto avale is,
And mony oon goth doun anoon by scalys.
Thei trice in other with the Tollenon:
The tollenon a tymbir pece on ende
Is sette, another twye as long theron,
The lighter ende of it adoun thei bende;
A cageful of men therwith thei sende
Vppon the wal, when they with cordis drawe
Adoun that other ende, as is the lawe.
Sumtyme ayen this werk, the bowe of brake,
Carribalistys and Arcubalistis,
Onagris and fustibulis wer take,
And mony a dart that vncouth & vnwiste is
Amonge vs heer. The taberinge of the fistis
Vppon the bowe, and trumpyng of the gunne
Hath famed vs as fer as shyneth sonne.
Thei trumpe adoun the tourys ambulary,
Thei ouerthrowe as wel ram as tortoys,
The cage and vyneyerd therby myscary,
The muscul may not with his dynt & voys;
And countir as it goth, ther is noo choys,
But deed or quyt; for and it onys touche,
It goth for al that hangeth in the pouche.
A conynger, that now they calle a myne,
Goth vndir erth vnwist; by that cauerne
Come in tatoun, ye, tourmys VIII or IXne,
442
And prevely they rise in sum tauerne
Or desolat hous, so noo wight hem werne;
And sodenly by nyght vppon the yate
They hewe, and leet their frendis in therate.
And ther ayenst, if that the dwellers be
In touris, on the wal, or housys hye,
Vppon the strete,-is ther yit comfort? Ye,
So stonys out of numbir on hem flye,
As thaugh the buldir hailed from the skye;
They wil anoon retrete out at the yatis,
Now steke hem out; and stynted this debate is.
And if thei do not thus, anoon their foo
Of prouidence her yatis may lete stonde,
Vntil as fele as fle, wil been ago,
And thenne in ease have hous & toun & londe;
But God defende vs that we be not fonde
Aslepe so that foon lede vs away
Withoute strook, or seide hem onys nay!
Lo, man, womman and childe may keste stoon
Vppon his foo from euery place o lofte,
And ther to redy sone are euerychon
By day & nyght; this holpen hath full ofte.
Ha stonys out of flood or feeld or crofte,
Store hem on high, that in a sodeyn fere
Fynde hem ye may, and on your foo bewere.
This conynger hath eek another gise,
Vndir the wal to crepe pryvely,
And sette vp postis heer, & ther by sise
And pike away the fundament wightly,
Ramayle it wel. the postis by & by,
And when their ooste was redy, make it brenne;
Doun goth the wall; in and vppon hem thenne!
443
Peraventure ther is a countir myne,
So that thei faile, and feyneth a dispayre,
And hem remeveth mylys VIII or IXne;
Now best be war, at market or at fayre,
Or day or nyght, thei thinketh to repayre,
If there appere among hem negligence;
Therfore now do grettest diligence.
Now se the wacch abide vppon the wall,
And houndis wise & grete is good to kepe;
Eek gees is good to haue in special,
For thei wil wake folke that ar aslepe,
The foo comynge her welth away to repe;
The mavlard in the dich and in the wallis,
The martilet at scaling wont to calle is.
The toun eke on thassege sodenly
Is wont to falle, if it be negligent;
Therfore a dich thei make vp myghtily,
Without shot of euerych instrument,
And stake it, pale it, toure it to thentent,
Ther to be sure hem self and holde hem inne;
Thus wayteth vch an other for to wynne.
The craft tassaulte a citee and defende
By myght and wit of knyghthode & bataile,
Honour to God, therof is mad an ende.
Now go we forth vnto this fight navaile,
That is fight on the see, no light travaile,
And not o londe; as there is so grete drede,
Therfore of gouernaunce hath it gret nede.
To make an hous, good stuf it is to take
Good farsioun, and good stuf is the hous;
But rather he that shippis is to make,
Se that his stuffe ne be nat vicious;
A feebil hous nys not so perilous
As is a feebil ship, other a barge,
444
Forthy therof the more it is to charge.
Fir and cipresse and the pynappul tre
Therfore is good, as seyn the bookys olde,
And ook is holden good in this cuntre;
The nayles are of bras wel better holde
Then iron. Whi? For ruste thei wil & olde
And kanker and consume, there as bras,
Consumed al the ship, is as it was.
Fro Juyl Kalendis vnto the Kalende
Of Janyveer, that is by monthis sixe
The seson is, tymbur to falle an ende;
Thumour dryinge in treen, now sad & fixe
Is euery pith; but fallinge is bitwixe
XV and XXIIti, when the mone
Is wanyng, dayis VII is this to done.
In other tyme or seson if me falle,
Wormeton wil it ben, eek it wil rote;
The tymbourmen of craft this knoweth alle;
Of rynde or bark is rende away the cote
And dryed thorgh, er it be put to note,
For tymbir weet, so wroght, wil aftir shrynke
And ryve and with right grete disconfort drynke.
For if the shippe vnto the maryner
Drynke of the see, sone aftir of the same
Thei drinketh al, and are of hevy cher;
Forthi, the carpenter is wurthi blame
That into shippis wil weet tymbour frame,
And wurthi thonk is he, that frameth drye,
So that in his defaulte no men deye.
The namys of the shippis as for werre
Myn auctour writeth not, save a liburne
He writeth of as mightier & herre
445
Of boord, and wight of foote, and light to turne.
As to the wastom of this shippis storne,
Thei hadde V or IIII ordris of ooris,
Or fewer, as the vessel lesse or more is.
And euery grete liburne a balynger
Hath had, and that a scafe exploratory
Was named, for to aspie fer & neer;
Of oorys hadde thei not but oon story.
But wight it was to go for a victory;
The seyl, the maste, and euery marynere
With see colour wer clad for to vnnapere.
A navey and an oost that wil gouerne
Vppon the see, him nedeth forto knowe
The wyndis, and the wedir to discerne;
He moste ha wit, leste he be ouerthrowe;
And first the foure cardinals arowe
Be knowe, as Est & West & North & South,
How thei amonge hem self discorde, is couth.
Theest cardinal is called subsolan,
And on his lifte hond hath he Sir Vulturne,
And Colchyas is on his right hond tan,
Septentrion, that cardinal so storne
Out of the North the see wil ouer torne,
Thocastias his right, and his lift side
Halt Aquylo, what se may theim abide.
Auster is cardinal meridian,
Nothus ful grymly goth on his right side,
And Chorus on the lift hond forth thei han,
And Zephirus that cardinal, abide
Wil in the west, and when him list to ride,
Grete Affricus shal ride on his right honde,
And Duk Fauonius on his lift honde.
446
If III or oon or tweyne of these vp blowe,
Tethis, of hir nater that is tranquylle,
Thei lene vppon, oppresse and ouerthrowe,
And causeth al crye out that wold be stille;
Thei ror ayeyn, of her thei haue her wille;
The shippe that this conflict seeth & hereth
(Heryn beleve me) his hert it fereth.
Sum varyaunce of tyme will refreyne
Her cruelous & feers rebellioun,
A nothir helpith hem to shake her cheyne
As all the firmament shuld falle adoun
And Occian lepe ouer Caleys Toun;
And after in a while it is tranquylle
And playne & calme, as whos seith 'husht, be stille!'
Therfore a storme is whisedom to preuyde,
And good it is forse serenyte,
And fro the storme abide or stopp atide,
And with meanabil wynd sette on the see;
Ful hard it is in peril hym to se,
That of the wyndes had inspeccioun,
Is raysonabil in direccioun.
Thenne is to se the monthis & the dayes
Of Nauygaunce, forwhy? not al the yere
The wyndis on the shippis make affrayes,
Sum monthis euer are of mery cheer,
And summe loure a while, & after cleer
Ynough they loke, & summe ar intractabil
And ragy wood, ancour to breke & gabil.
The VIth kalende of Juyn, when Pliades
Appereth: what is that? the sterrys VII;The wyndes alle ar bounden to the pees,
So that ther nys no truble vndir heuen,
Vntil the berth of Arcture al is even,
That is of Octobir the XVIIIth kalende,
447
Seecraft plesaunt hath at this day an ende.
Tho dayis euer are of mery cheer,
And thenne vnto the IIIde Ide of Nouembre
The dayis wil now loure and now be cleer;
For vnto now, as bookys me remembre,
Arcture, as from the first Ide of Septembre,
His reigne he hath, and in this meane while
The firmament wil loure amonge & smyle.
Nouembir in tempest is al to shake,
And aftir vnto Marchis Idus VI,
Viage thenne on see nys noon to take,
But in the woose it is tabide fixe;
Also by londe vnvsed is betwixe
Alhaleweday & March to goon or ride,
But if a grete necessitee betide.
Short is the day, the nyght is ouerlonge,
Thicke is the myst, and thestir is the mone,
And aftir in ther comth of wynde a thronge,
That forto stonde he hath ynough to done,
That is o londe; a strom is aftir sone
Of leyt, of wynd, of rayn, of hail, of thondir,
That woful is the wight that goth thervndir.
And, ovir this, in Marche, Aprile & May,
Antiquytee of Navigatioun
Dyuers sollemnytee and grete aray
Was vsed have in high deuotioun,
And eke of arte exercitatioun
To kepe in honde, and as for feat of werre,
Thei bood vntil the sonne ascended herre.
And tokenys of tranquille and tempeste,
Of wynde and rayn, thei hadden in the moone;
Of tokenys this was surest & best:
448
Reed is the mone, it wil be wynde right sone,
To take see theryn is good to shone;
The pale mone is lyke to haue a rayn,
The pale rede is wynde & storm, thei sayn
And when the mone ariseth glad & bright,
And namely the day that is the pryme,
Withoute humour, in hornys sharpe & light,
To take a grete viage is right good tyme.
But if the sonne telle of eny cryme,
As is if he arise vndir a cloude,
That day in rayn & wynd is wont to croude.
His bright aristh is like a mery day,
His rede aristh is like a breef to blowe,
And maculous, is shour or cloudis ay,
And pale aristh wil reyn or ellis snowe;
A tokyn eke of rayn is the raynbowe.
In wynde and ayer, in fish & foule, Virgile
The signys seyth that may noman begile.
The maryners, thei sayn, haue al this art
Of wydiringe, and thei be wedir wise,
By discipline of it ha thei no part,
But of a longe vsage or exercise.
Wel knowe thei, the Reume if it arise,
An aker is it clept, I vndirstonde,
Whos myght ther may no ship or wynd withstonde.
This Reume in Thoccian of propur kynde
Withoute wynde hath his commotioun,
The maryner therof may not be blinde,
But whenne & where in euery regioun
It regneth, he moste haue inspectioun;
For in viage it may both hast & tary
And vnaduised therof al mys cary.
449
The marinere, er he come at congresse
Or counturinge, vppon the see bataile,
Wil his Navey so for the Reume adresse,
As may been his aduerser dissavaile
And hindiraunce, and also his availe.
This may be doon anoon, for a liburne
With wynde or oorys, as me wil, may turne.
The Maister Marynere, the gouernour,
He knoweth euery cooste in his viage
And port saluz; and forthi grete honour
He hath, as worthi is, and therto wage.
The depper see, the gladder he; for rage
Of wynde or of bataile if ther abounde,
The surer he, the ferre he be fro grounde.
He knoweth euery rok and euery race,
The swolewys & the starrys, sonde & sholde,
And where is deep ynough his foo to chace;
And chese a feeld he can, bataile to holde,
And myghtily sette on liburnys bolde,
First with the frounte al vndir see to route,
And as a thought, anoon be brought aboute.
The maister of the shippe, he muste be wyis;
The mariners most be ful diligent,
And myghti rowing vp at point device
Is to been had at his commaundement,
That storne and ooris go by oon assent
Forth right to sette vppon, and light to turne,
Ful gret avauntage haldeth this liburne.
And as o londe an oost may be prevent
And leyde awayt vppon, right so by see
At ilis or in streytys pertynent
A bushement to falle vppon may be
Rathest; out of aray is good to se
When that thei be; the reume & strem & wynde
450
With you & countour hem is good to fynde.
Or wayte on hem, for wery or aslepe,
Or when thei leest of thi comynge suppose,
Or in a rode as is no wey to crepe
Away, but that ye must been in their nose.
Al that is you to wynne, is hem to lose,
And if thei can avoyde alle your cautelis,
Thenne vch his right, the feeld & fight to dele is.
Thenne in a feelde a frounte of this liburnys
It is to sette, and not as on the londe
An oost; and whi? for inward it to turne is,
The hornys as a sharp cressaunt to stonde,
A bosomynge amyddis to be founde,
That vmbego ye may your aduersary
And close hem enviroun, and with you cary.
But on the hornys be liburnys sturne
With myghtiest & booldest men of werre,
Aboute our foon of myscreaunce to turne,
With confidence hem for to seyn: 'Ye erre;
Com vndir vs, and knowe your ouer herre
Moost gracioux, knowe him your souuerayne;
And wil ye not? At youre perile & peyne!'
The beemys, vp thei goth out of the trumpe
And euery brayn astonyeth their reson;
The firmament, lo! clariounys crumpe
To crye vppon, and lo! it comth adoun
With angelis, ye, mony a legioun,
To countour periurie & myscreaunce
And surquydrye and disobeyssaunce.
In euery man thei setteth fortitude
And high magnificence and confidence,
Perseueraunt for trouth to conclude
451
With adiuuaunce of myghti patience,
And on the part aduerse, an impotence
With couwardise & diffident dispayre
Wil ferdfully with trembelyng repayre.
The canonys, the bumbard & the gunne,
Thei bloweth out the voys & stonys grete,
Thorgh maste & side & other be thei runne,
In goth the serpentyne aftir his mete;
The colueryne is besy for to gete
An hole into the top, and the crappaude
Wil in; the fouler eek wil haue his laude.
The covey fleeth as foulis thorgh the sayle,
The pavice are accombred with coventys,
Yet on thei come, and vs thei wil assaile;
The bowe vnnumerabil redy bent is,
The shaft fro there an ende it goth. Apprentys
Thonagir is and the carribaliste,
The fundubal and the manubaliste.
The catafract, plumbate & scorpioun,
The dart and arpagoun in dayis olde
Were had, and are amonge vs leyde adoun;
Crosbowys yet and crankelons ar bolde
With wilde fier to brenne al in the folde,
The malliol goth out with the fallary,
The wildefier to bere our aduersary.
Yet on they come: awaite vppon the toppe
Good archery; the storm of shot as hail
So rayketh on, thei dar not shewe her croppe
Ner in the mastys topp, ner vndir sail,
Yet haile hem in a myghti voys: 'hail, hail!
Come vndir your Kyng Harry! fy! o pride!'
Thei wil not throf attonys on hem ride.
452
Bende vp, breke euerych oore in the mytside
That hath a rash; help hem, lo, thei goth vndir;
To this mysaventure hemself thei gide;
Lo, how thei cracke on euery side a sondir,
What tempest is on hem, what leyt & thondir!
On grapesinge anoon let se their fleete,
What hertys are in hem with vs to mete!
Armure & axe & spere of ouer wight
Is ouer light; as sparkelys in rede,
So sparkel they on helm & herneys bright
The rammys and twibil the side out shrede
Of ship & mast; doun goth the sail in dede,
Vp goth our hook, now it is on their gabil;
Lo, ther it lyeth; this batail is notabil.
Summe into se go, fisshes forto fede,
Summe vndir hacch ar falde adoun for fere,
And summe above, her hert blood to bleede,
And summe seke, hem self they wote ner where;
And summe crye 'alas, that we come there!
Myschefe vpon mysgouernaunce betide!
Lo, pride hath vs betrapped! Fy, o pride!'
'Com on! with vs ye shal go se the kyng,
The gracious,-have of anoon this gere!
Ye muste have on another herneysing:
A gyngeling of jessis shal ye were.
Ye shal no lenger stondyn in this fere.
O siluer bere, o lilial lioun,
O goldon Eagle! where is your renoun!'
Thus may be doon, if that it be forseyn
Of our meryte in souuerayn providence;
Forthi forwith do euery wight his peyne,
Sleuth out to holde, and haue in diligence,
Sette vp the werk, and spare noon expense;
Of Goddis honde although ye have victory,
453
Yet in the knotte is al thonour & glory.
Knytte vp the werk, and say: 'Hail haliday!'
The werre intraneous of al this londe
Is at an ende, here nys no more affray;
Justice is heer peasibilly to stonde,
And al the world shal telle of Engelonde
And of the kyngis high magnificence,
And been adred tattempte it with offense.
But forto knytte a knotte vppon this book,
That is to sey, therof to make an ende,
What is the ram, this twibil & this hook,
That helpeth vs this shippis thus to shende?
The ram, a beem is, by the mast suspende,
That as a saylis yerde is smal & longe,
On either ende an iron hed to fonge.
A rammys or a snailis hed theron
Ther may be sette, with streght or caumber horn,
On either side it may sette on our foon,
With myghti hand adoun that thei be born.
Ther nys nothing may stonde ther beforn;
For of the shippe it breketh out the side,
Vnnethe may the mast his myght abide.
The hook of iron kene is & of strengthe,
And like a sithe vppon a myghti sperre,
And not to gret, but of an huge lengthe,
And polissed to bace & make it herre;
The gabelis that in a ship of werre
Bere vp the sail, herwith may be fordone,
So may the stay & shroudis euerychone.
The twibil is an axe with double bite,
And therwithal in myddis of the maste;
What maryneris dede, is hard to wite,
454
But fele it hurte, and fele it made agaste.Now faste vntil and ende I wil me haste,
Yet first thonagir and carribaliste,
What thing it was, it were good we wiste.
Thonagir was an huge & myghti bowe,
Strynged with nerf, therwith the stonys grete,
In maner of a thonderynge were throwe,
And for defaute of nerf, hors heer was gete
To strynge hem with, and rather then forlete
The help therof, their heer Romaynys wyvis
Kitte of, to strynge hem with, and saue her lyvys.
Theim leuer was to haue her goode husbandis
With honestee, & with their hedis bare,
Then dishonest be led to straunge londys,
Dispareged, her mariage forfare.
O, mony oon of yon goode wyvys are,
That charge more vertue and honestee
Then worldly good or bodily beautee.
In carris had for hem, carribalistis
Wer sette; thei were, as bowis are, of brake;
Oon more of hem then X manubalistis;
Of nerf or heer stringes for hem wer take.
Their myghti shot made herte & herneys quake;
They and thonagre bowys myghtieste,
Tymbir that oon, stonys that other keste.
Of tholde world the brightest herneysinge,
Best ordinaunce and myghtieste mad were;
O Chiualers, to you this is to bringe;
The beste ye chese, and yet a point go nerre.
O Lady myn, Maria, lode sterre,
Licence me toward the lond; beholde,
See seke am I, fulfayn o lande I wolde!
455
Hail, porte saluz! with thi pleasaunt accesse,
Alhail Caleis! ther wolde I faynest londe;
That may not I - oo, whi so? for thei distresse
Alle, or to deye or with her wrong to stonde.
That wil I not, to wynne al Engelonde!
What myght availe, a litil heer to dwelle,
And world withouten ende abide in helle.
O litil case, o pouere hous, my poort
Saluz thou be, vntil that ayer amende,
That is to sey, vntil an other soort
Gouerne there, that by the kyng be sende.
Yit let me se, what way my wit is wende:
In this tretys, first is thelectioun
Of werreours, as for the legioun,
Yonge, and statured wel, of vp o londe
And laborers be taught to pace & renne
And lepe and shote and with a dart in honde
Shakyng vppon the Sarrasins that grenne,
To shote quyk, and to swymme ouer, whenne
The ryuer is to deep, there euery gise
Of hosteyinge & fight hath exercise.
The part secounde hath the diuisioun
Of al an oost, wheryn is tolde of thaide,
That subsequent is to the legioun,
Wherin teuerych office his part is leyde;
Theer of a feeld al ordinaunce is seyde,
With evitatioun of al perile;
Who redeth it, therate among wil smyle.
The IIIde part prouideth and vitaileth
And paeseth thooste, and voydeth al myschaunce,
And al that in the journeyinge availeth,
Is here to rede, and what feeld may avaunce
An ooste to fighte, and euery ordinaunce
How is to sette, and in conflicte how VII
456
Weyis ther ar the quyckest vndir heven.
The firthe part in crafte & in nature
Strengtheth a place and techeth it tassaile,
Engynys eek to make & putte in vre,
And to resiste hemself to disavaile;
And on the see to make a stronge bataile,
Where euery feat of werre it is to spende,
And of this werk theryn is mad an ende.
Go, litil book, and humbilly beseche
The werriourys, and hem that wil the rede,
That where a fault is or impropir speche,
Thei vouchesafe amende my mysdede.
Thi writer eek, pray him to taken hede
Of thi cadence and kepe Ortographie,
That neither he take of ner multiplye.
Finis
~ Anonymous Olde English,

IN CHAPTERS [117/117]



   30 Poetry
   26 Christianity
   24 Philosophy
   18 Integral Yoga
   8 Occultism
   5 Fiction
   2 Sufism
   2 Mythology
   2 Hinduism
   1 Mysticism
   1 Islam
   1 Baha i Faith
   1 Alchemy


   12 Plotinus
   11 Saint Augustine of Hippo
   10 Sri Aurobindo
   8 The Mother
   6 William Wordsworth
   5 Friedrich Nietzsche
   4 Walt Whitman
   4 Satprem
   4 Saint John of Climacus
   4 Aleister Crowley
   4 Aldous Huxley
   3 James George Frazer
   3 H P Lovecraft
   2 Vyasa
   2 Saint Teresa of Avila
   2 Plato
   2 Percy Bysshe Shelley
   2 Ovid
   2 Nolini Kanta Gupta
   2 John Keats
   2 Anonymous
   2 Al-Ghazali


   11 City of God
   6 Wordsworth - Poems
   5 Plotinus - Complete Works Vol 01
   4 Whitman - Poems
   4 Thus Spoke Zarathustra
   4 The Perennial Philosophy
   4 The Ladder of Divine Ascent
   4 Plotinus - Complete Works Vol 04
   3 The Secret Doctrine
   3 The Golden Bough
   3 The Bible
   3 Magick Without Tears
   3 Lovecraft - Poems
   3 Collected Poems
   3 5.1.01 - Ilion
   2 Words Of Long Ago
   2 Vishnu Purana
   2 The Interior Castle or The Mansions
   2 The Alchemy of Happiness
   2 Shelley - Poems
   2 Plotinus - Complete Works Vol 02
   2 Metamorphoses
   2 Keats - Poems
   2 Essays In Philosophy And Yoga
   2 Essays Divine And Human
   2 A Garden of Pomegranates - An Outline of the Qabalah


0 1963-03-06, #Agenda Vol 04, #The Mother, #Integral Yoga
   85It is rationality and Prudence to distrust the supernatural; but to believe in it is also a sort of wisdom.
   86Great saints have performed miracles; greater saints have railed at them; the greatest have both railed at them and performed them.

0 1969-07-19, #Agenda Vol 10, #The Mother, #Integral Yoga
   And at the same time, a sense of (what should I call it?) unimportance, of nothingness, and then the sensation, the perception of the divine Presence, so concrete, so powerful that sometimes I get the feeling people will break down! (Mother laughs) Thats how it is: when theyre here I feel as if (gesture) That so-called accident of last Wednesday has had a very considerable effect on the body consciousness: its now very different. The perception of a Power limited only by the Prudence of an infinite Patience. Like that. And at the same time well, what we might call remnants of personality, reduced to a musty and absolutely unimportant state.13 The two are there together. But its very difficult. For instance, theyve taken new photos [of Mother], yesterday I saw a number of them: I looked at them as I would look at the photos of someone elsethey were exactly like the photos of someone else! And I passed some comments, mon petit! (laughing) I remember the impression I had while looking at them. Well, I do think Ive changed quite a bit in appearance, too, havent I? Havent I changed?
   I wouldnt be able to say.

0 1971-12-11, #Agenda Vol 12, #The Mother, #Integral Yoga
   Nor let worldly Prudence whisper too closely in thy ear, says Sri Aurobindo, for it is the hour of the unexpected.14
   Pondicherry, 9 December 1971

0 1972-01-12, #Agenda Vol 13, #The Mother, #Integral Yoga
   Then Courage. Then Prudence, Charity, Justice, Goodness, Patience, Sweetness, Thoughtfulness. And then Gratitude.
   Yes.
  --
   Next you mention Prudence.
   Thats not it.

05.10 - Children and Child Mentality, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Age sets in precisely when there is a fall in this self-confidence and assurance of the body consciousness, when the body begins to fear, becomes too cautious and apprehensive. A wound, a cut, even a broken limb would not stop a child normally to go forward with the same dash and carelessness. And that character is the source not only of his physical fitness and growth, but also that of a mental alacrity and soundness which is an inestimable possession of the child consciousness. The wisest teacher is he who does not teach too much the wisdom of Prudence and moderation, but encourages this lan vital, the life urge, in the child and yet seeks to organise and canalise it, as an efficient instrument of high ideals and purposes.
   ***

1.01 - Economy, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  In this course which our ancestors took there was a show of Prudence at least, as if their principle were to satisfy the more pressing wants first. But are the more pressing wants satisfied now? When I think of acquiring for myself one of our luxurious dwellings, I am deterred, for, so to speak, the country is not yet adapted to _human_ culture, and we are still forced to cut our _spiritual_ bread far thinner than our forefa thers did their wheaten. Not that all architectural ornament is to be neglected even in the rudest periods; but let our houses first be lined with beauty, where they come in contact with our lives, like the tenement of the shellfish, and not overlaid with it. But, alas! I have been inside one or two of them, and know what they are lined with.
  Though we are not so degenerate but that we might possibly live in a cave or a wigwam or wear skins today, it certainly is better to accept the advantages, though so dearly bought, which the invention and industry of mankind offer. In such a neighborhood as this, boards and shingles, lime and bricks, are cheaper and more easily obtained than suitable caves, or whole logs, or bark in sufficient quantities, or even well-tempered clay or flat stones. I speak understandingly on this subject, for I have made myself acquainted with it both theoretically and practically. With a little more wit we might use these materials so as to become richer than the richest now are, and make our civilization a blessing. The civilized man is a more experienced and wiser savage.
  --
     All-seeing Prudence, magnanimity
     That knows no bound, and that heroic virtue

1.02 - On the Knowledge of God., #The Alchemy of Happiness, #Al-Ghazali, #Sufism
  If they urge, however, that the transgressions of the prophets were doing them no injury, but that they were exercising Prudence and carefulness for the sake of other people, we then reply, that you also ought to be careful, lest other people seeing your actions, should imitate your example. And if they respond, we do not belong to the rank of prophets, that men should walk in our steps, or that any injury should befall us, on account of the sins which they may commit, we would again reply,/that it is better that no injury should come to you in consequence of the sins done from imitating you, than that injury should not befall the prophets from the sins done in consequence of imitating them; for they are the praised and accepted servants of God; their earlier and their later sins have been pardoned, and they are blessed in Paradise. Why, then, was it so necessary that they should abstain from forbidden things, from things of a doubtful nature and even from permitted things ? It is said that one day some ripe dates were brought to the prophet, and he took one and put it in his blessed mouth. But immediately a doubt entered his mind, as to the manner in which the dates had been obtained, [63] and he took it out of his blessed mouth and would not eat it. On another occasion a cup of milk was brought to the faithful witness Aboo Bekir by his slave, and he took it and drank it. After drinking it, he inquired, "where did yon get the milk ?" The slave said, "I told a man his fortune, and he gave me the milk in return." As soon as the faithful witness heard this, he frowned severely upon his servant, inserted his blessed finger down his mouth, and threw up the whole of the milk, so that none of it remained on his stomach. He then said, "I fear that if any of the milk should remain on my stomach, God would expel knowledge and love from my heart." Now what harm could result to other people from their eating those dates or drinking that milk, that they should have been so careful about such little things ? And since they did abstain from such little things, regarding them as injurious, how should it be otherwise than injurious to these foolish people to drink wine, in full bowls and even by the jar full ?
  They know that the wisdom, piety and abstinence of the prophets and saints were not less than their own. Can there be any more astonishing folly than that of these men who dare to compare themselves with the sea, because they are not disturbed by drinking several bowls of wine, while they compare the prophet of God, to a little water, which is changed in its taste by a single date ? They are just worthy that Satan should seize hold of them by the beard and mustachios, and drag them after him both in this world and the next, making them a shame and reproach.

1.02 - The Human Soul, #The Interior Castle or The Mansions, #Saint Teresa of Avila, #Christianity
  21.: Indiscreet zeal about others must not be indulged in; it may do us much harm; let each one look to herself. However, as I have spoken fully on this subject elsewhere,31' I will not enlarge on it here, and will only beg you to remember the necessity of this mutual affection. Our souls may lose their peace and even disturb other people's if we are always criticizing trivial actions which often are not real defects at all, but we construe them wrongly through ignorance of their motives. See how much it costs to attain perfection! Sometimes the devil tempts nuns in this way about the Prioress, which is still more dangerous. Great Prudence is then required, for if she disobeys the Rule or Constitutions the matter must not always be overlooked, but should be mentioned to her;32' if, after this, she does not amend, the Superior of the Order should be informed of it. It is true charity to speak in this case, as it would be if we saw our sisters commit a grave fault; to keep silence for fear that speech would be a temptation against charity, would be that very temptation itself.33
  22.: However, I must warn you seriously not to talk to each other about such things, lest the devil deceive you. He would gain greatly by your doing so, because it would lead to the habit of detraction; rather, as I said, state the matter to those whose duty it is to remedy it. Thank God our custom here of keeping almost perpetual silence gives little opportunity for such conversations, still, it is well to stand ever on our guard.

1.02 - The Stages of Initiation, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
   useful member of society and of humanity than he was before. In whatever position he may find himself, his firmness, Prudence, resoluteness, and his beneficent influence over his fellows will have greatly increased.
  But if, after completing the fire-trial, he should wish to continue the path, a certain writing-system generally adopted in esoteric training must now be revealed to him. The actual teachings manifest themselves in this writing, because the hidden (occult) qualities of things cannot be directly expressed in the words of ordinary writing. The pupils of the initiates translate the teachings into ordinary language as best they can. The occult script reveals itself to the soul when the latter has attained spiritual perception, for it is traced in the spiritual world and remains there for all time. It cannot be learned as an artificial writing is learned and read. The candidate grows into clairvoyant knowledge in an appropriate way, and during this growth a new strength is developed in his soul, as a new faculty, through which he feels himself impelled to decipher the occurrences and the beings of the spiritual world

1.02 - The Virtues, #Words Of Long Ago, #The Mother, #Integral Yoga
  Close beside Courage, her hand in his, stood a woman, completely veiled, of whom nothing could be seen but her searching eyes, shining through her veils. It was Prudence.
  Among them all, coming and going from one to another and yet seeming always to remain near to each one, Charity, at once vigilant and calm, active and yet discrete, left behind her as she passed through the groups a trail of soft white light. The light that she spreads and softens comes to her, through a radiance so subtle that it is invisible to most eyes, from her closest friend, her inseparable companion, her twin sister, Justice.
  --
  After a brief exchange with her companions, Prudence steps forward at their request and goes towards the stranger. Then, after clearing her throat, as people do when they are embarrassed, to give herself a moment to reflect, she turns to her and says:
  We who are gathered here and who all know each other by our names and our merits are surprised at your coming, for you appear to be a stranger to us, or at least we do not seem to have ever seen you before. Would you be so kind as to tell us who you are?

1.03 - On exile or pilgrimage, #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
  Exile means that we leave forever everything in our own country that prevents us from reaching the goal of the religious life. Exile means modest manners, wisdom which remains unknown, Prudence not recognized as such by most, a hidden life, an invisible intention, unseen meditation, desire for humiliation, longing for hardship, constant determination to love God, abundance of charity, renunciation of vainglory, depth of silence.
  Those who have come to love the Lord are at first unceasingly and greatly disturbed by this thought, as if burning with divine fire. I speak of separation from their own, undertaken by the lovers of perfection so that they may live a life of hardship and simplicity. But great and praiseworthy as this is, yet it requires great discretion; for not every kind of exile, carried to extremes, is good.

1.03 - PERSONALITY, SANCTITY, DIVINE INCARNATION, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  St. Bernards doctrine of the carnal love of Christ has been admirably summed up by Professor tienne Gilson in his book, The Mystical Theology of St Bernard. Knowledge of self already expanded into social carnal love of the neighbour, so like oneself in misery, is now a second time expanded into a carnal love of Christ, the model of compassion, since for our salvation He has become the Man of Sorrows. Here then is the place occupied in Cistercian mysticism by the meditation on the visible Humanity of Christ. It is but a beginning, but an absolutely necessary beginning Charity, of course, is essentially spiritual, and a love of this kind can be no more than its first moment. It is too much bound up with the senses, unless we know how to make use of it with Prudence, and to lean on it only as something to be surpassed. In expressing himself thus, Bernard merely codified the teachings of his own experience; for we have it from him that he was much given to the practice of this sensitive love at the outset of his conversion; later on he was to consider it an advance to have passed beyond it; not, that is to say, to have forgotten it, but to have added another, which outweighs it as the rational and spiritual outweigh the carnal. Nevertheless, this beginning is already a summit.
  This sensitive affection for Christ was always presented by St. Bernard as love of a relatively inferior order. It is so precisely on account of its sensitive character, for charity is of a purely spiritual essence. In right the soul should be able to enter directly into union, in virtue of its spiritual powers, with a God Who is pure spirit. The Incarnation, moreover, should be regarded as one of the consequences of mans transgression, so that love for the Person of Christ is, as a matter of fact, bound up with the history of a fall which need not, and should not, have happened. St. Bernard furthermore, and in several places, notes-that this affection cannot stand safely alone, but needs to be supported by what he calls science. He had examples before him of the deviations into which even the most ardent devotion can fall, when it is not allied with, and ruled by, a sane theology.

1.03 - The Sephiros, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Sephirah, an understanding of Hermes, the Greek God attri buted to it, will be helpful. He is a God of Prudence and Cunning, Shrewdness and Sagacity, and is regarded as the author of a variety of inventions such as the alphabet, mathematics, astronomy, and weights and measures. He also presided over commerce and good luck, and was the messenger and herald of the Olympians.
  According to Virgil, the gods employed him to conduct the souls of the deceased from the upper to the lower worlds.

1.040 - Forgiver, #Quran, #unset, #Zen
  29. O my people! Yours is the dominion today, supreme in the land; but who will help us against God’s might, should it fall upon us?” Pharaoh said, “I do not show you except what I see, and I do not guide you except to the path of Prudence.”
  30. The one who had believed said, “O my people, I fear for you the like of the day of the confederates.

1.04 - On blessed and ever-memorable obedience, #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
  Once as we were sitting together in the refectory, this great superior put his holy mouth to my ear and said: Do you want me to show you divine Prudence in extreme old age? And when I begged him to do so, the righteous man called from the second table one named Laurence, who had been about forty-eight years in the community and was second priest in the monastery. He came and made a prostration to the abbot, and took his blessing. But when he stood up, the abbot said nothing whatever to him, but left him standing by the table without eating. Breakfast had only just begun, and so he was standing for a good hour, or even two. I was ashamed to look this toiler in the face, for his hair was quite white and he was eighty years old. And when we got up, the saint sent him to the great Isidore whom we mentioned above to recite to him the beginning of the 39th Psalm.2
  And I, like a most worthless person, did not miss the chance of tempting the old man. And when I asked him what he was thinking of when he was standing by the table, he said: I thought of the shepherd as the image of Christ, and I considered that I had not received the comm and from him at all, but from God. And so I stood praying, Father John, not as before a table of men, but as before the altar of God; and because of my faith and love for the shepherd, no evil thought of him entered my mind, for Love does not resent an injury.3 But know this, Father, that if anyone surrenders himself to simplicity and voluntary innocence, then he no longer gives the devil either time or place to attack him.

1.04 - On Knowledge of the Future World., #The Alchemy of Happiness, #Al-Ghazali, #Sufism
  An illustration of this fire of reprobation and banishment may be found in this world, by supposing that a company travelling by night should come into a valley that was very stony, and as they went on their way, they should hear a voice calling out, "Take good heed and carry away with you an abundance of these stones; you [94] will have occasion to use them at some future time." Some of those who heard the voice, exercised Prudence, and carried off as many stones as they could; others for the sake of saving themselves trouble, carried off only a few. Others still, did not carry away any, saying, "it is folly to take pains and trouble for the sake of an advantage that is future and prospective : indeed it is not clear that there will be any advantage at all." Besides, they treated as stupid and foolish those who did carry any away, and said, "look at those insane people, who, from pure cupidity and craving for what is impossible, load themselves down like asses, and give themselves useless pains. We are the comfortable ones, who go on our way free, joyful and without concern for the future." When the light of day dawned, they saw that all the stones were invaluable rubies and sapphires, each one of which was worth at least three thousand drachms of silver. Then those who had brought away stones, exclaimed, "alas! that we were not able to bring away any more." But those who had brought away nothing and had traveled with comfort and ease, were overwhelmed with the fire of reprobation; they strike their heads upon the ground with the energy of remorse, and are filled with sighs and lamentations. Those who had brought away stones, arrived at the city whither they had been going, and bought estates and slaves, jewels and rich and pleasant eatables and all kinds of raiment, and gave themselves up to banqueting and enjoyment, while those who had not brought away any stones, became so hungry, destitute and naked, that they went about desiring to perform for them some kind of service. But when they begged of them either food or drink, they said, in accordance with what God says in his ancient word. "The dwellers in fire shall call out to the inhabitants of Paradise, 'pour out upon us a little of your water and of the enjoyments God has bestowed upon you.'" They will answer, "God has forbidden [95] the unbelievers either."1 "No, we shall give you nothing, for God has prohibited you from having anything. Yesterday you were laughing at us, to-day we laugh at you: as God declares in his eternal word, 'If you mock at us, we will in our turn mock at you, as ye have mocked at us.'"2
  This illustration of the enjoyments of Paradise has been made in very brief and comprehensive language, to serve as an example, but it is impossible by any similitude to give an idea of what it is to be separated from the contemplation of the beauty of the Lord. For whoever has but once experienced the delight of being near to God, and has enjoyed the vision of the beauty of the Lord, would perish if he should be for one moment separated from it. Even the last and least person who quits hell will receive a mansion from the Lord God which is equal to ten of these worlds. But we do not mean to say ten worlds in surface or in amount by number and weight, but ten worlds in value and in the beauty they display arid the pleasure they afford.

1.04 - Religion and Occultism, #Words Of The Mother III, #The Mother, #Integral Yoga
  It is a hare Prudence.
  9 February 1932

1.04 - The Paths, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Its Gods are Athena, insofar as she protected the State from its enemies ; and Shiva and Mars. Minerva is also an attri bution, for she was believed to have guided men in war, where victory was to be gained by Prudence, courage, and perseverance. The Egyptian Mentu is also a god of War, depicted with the head of a Hawk. The Scandinavian Tyr is an attri bution to this Path, for he is the most daring and intrepid of the Gods, and it is he who dispenses valour, courage, and honour in the Wars.
  The Spear is the weapon appropriate ; the flower Ger- anium, and the jewel Ruby because of its colour.

1.04 - THE STUDY (The Compact), #Faust, #Johann Wolfgang von Goethe, #Poetry
  Is't life, I ask, is't even Prudence,
  To bore thyself and bore the students?

1.05 - CHARITY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Temperance is love surrendering itself wholly to Him who is its object; courage is love bearing all things gladly for the sake of Him who is its object; justice is love serving only Him who is its object, and therefore rightly ruling; Prudence is love making wise distinctions between what hinders and what helps itself.
  St. Augustine

1.05 - ON ENJOYING AND SUFFERING THE PASSIONS, #Thus Spoke Zarathustra, #Friedrich Nietzsche, #Philosophy
  is little Prudence in it, and least of all the reason of all
  men. But this bird built its nest with me: therefore I

1.07 - Production of the mind-born sons of Brahma, #Vishnu Purana, #Vyasa, #Hinduism
  giras, Pulastya, Pulaha, Kratu, Atri, and Vaśiṣṭha; to Fire (Vahni), and to the Pitris (progenitors)[12]. The progeny of Dharma by the daughters of Dakṣa were as follows: by Sraddhā he had Kāma (desire); by Lakṣmī, Darpa (pride); by Dhriti, Niyama (precept); by Tuṣṭi, Santoṣa (content); by Puṣṭi, Lobha (cupidity); by Medhā, Sruta (sacred tradition); by Kriyā, Daṇḍa, Naya, and Vinaya (correction, polity, and Prudence); by Buddhi, Bodha (understanding); by Lajjā, Vinaya (good behaviour); by Vapu, Vyavasaya (perseverance). Sānti gave birth to Kṣema (prosperity); Siddhi to Sukha (enjoyment); and Kīrtti to Yasas (reputation[13]). These were the sons of Dharma; one of whom, Kāma, had Hersha (joy) by his wife Nandi (delight).
  The wife of Adharma[14] (vice) was Hinsā (violence), on whom he begot a son Anrita (falsehood), and a daughter Nikriti (immorality): they intermarried, and had two sons, Bhaya (fear) and Naraka (hell); and twins to them, two daughters, Māyā (deceit) and Vedanā (torture), who became their wives. The son of Bhaya and Māyā was the destroyer of living creatures, or Mrityu (death); and Dukha (pain) was the offspring of Naraka and Vedanā. The children of Mrityu were Vyādhi (disease), Jarā (decay), Soka (sorrow), Tṛṣṇa (greediness), and Krodha (wrath). These are all called the inflictors of misery, and are characterised as the progeny of Vice (Adharma). They are all without wives, without posterity, without the faculty to procreate; they are the terrific forms of Viṣṇu, and perpetually operate as causes of the destruction of this world. On the contrary, Dakṣa and the other Ṛṣis, the elders of mankind, tend perpetually to influence its renovation: whilst the Manus and their sons, the heroes endowed with mighty power, and treading in the path of truth, as constantly contribute to its preservation.

1.07 - TRUTH, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Non-rational creatures do not look before or after, but live in the animal eternity of a perpetual present; instinct is their animal grace and constant inspiration; and they are never tempted to live otherwise than in accord with their own animal dharma, or immanent law. Thanks to his reasoning powers and to the instrument of reason, language, man (in his merely human condition) lives nostalgically, apprehensively and hopefully in the past and future as well as in the present; has no instincts to tell him what to do; must rely on personal cleverness, rather than on inspiration from the divine Nature of Things; finds himself in a condition of chronic civil war between passion and Prudence and, on a higher level of awareness and ethical sensibility, between egotism and dawning spirituality. But this wearisome condition of humanity is the indispensable prerequisite of enlightenment and deliverance. Man must live in time in order to be able to advance into eternity, no longer on the animal, but on the spiritual level; he must be conscious of himself as a separate ego in order to be able consciously to transcend separate selfhood; he must do battle with the lower self in order that he may become identified with that higher Self within him, which is akin to the divine Not-Self; and finally he must make use of his cleverness in order to pass beyond cleverness to the intellectual vision of Truth, the immediate, unitive knowledge of the divine Ground. Reason and its works are not and cannot be a proximate means of union with God. The proximate means is intellect, in the scholastic sense of the word, or spirit. In the last analysis the use and purpose of reason is to create the internal and external conditions favour able to its own transfiguration by and into spirit. It is the lamp by which it finds the way to go beyond itself. We see, then, that as a means to a proximate means to an End, discursive reasoning is of enormous value. But if, in our pride and madness, we treat it as a proximate means to the divine End (as so many religious people have done and still do), or if, denying the existence of an eternal End, we regard it as at once the means to Progress and its ever-receding goal in time, cleverness becomes the enemy, a source of spiritual blindness, moral evil and social disaster. At no period in history has cleverness been so highly valued or, in certain directions, so widely and efficiently trained as at the present time. And at no time have intellectual vision and spirituality been less esteemed, or the End to which they are proximate means less widely and less earnestly sought for. Because technology advances, we fancy that we are making corresponding progress all along the line; because we have considerable power over inanimate nature, we are convinced that we are the self-sufficient masters of our fate and captains of our souls; and because cleverness has given us technology and power, we believe, in spite of all the evidence to the contrary, that we have only to go on being yet cleverer in a yet more systematic way to achieve social order, international peace and personal happiness.
  In Wu Chng-ns extraordinary masterpiece (so admirably translated by Mr. Arthur Waley) there is an episode, at once comical and profound, in which Monkey (who, in the allegory, is the incarnation of human cleverness) gets to heaven and there causes so much trouble that at last Buddha has to be called in to deal with him. It ends in the following passage.

1.08 - Origin of Rudra: his becoming eight Rudras, #Vishnu Purana, #Vyasa, #Hinduism
  Śrī, the bride of Viṣṇu, the mother of the world, is eternal, imperishable; in like manner as he is all-pervading, so also is she, oh best of Brahmans, omnipresent. Viṣṇu is meaning; she is speech. Hari is polity (Naya); she is Prudence (Nīti). Viṣṇu is understanding; she is intellect. He is righteousness; she is devotion. He is the creator; she is creation. Śrī is the earth; Hari the support of it. The deity is content; the eternal Lakṣmī is resignation. He is desire; Śrī is wish. He is sacrifice; she is sacrificial donation (Dakṣinā). The goddess is the invocation which attends the oblation; Janārddana is the oblation. Lakṣmī is the chamber where the females are present (at a religious ceremony); Madhusūdana the apartment of the males of the family. Lakṣmī is the altar; Hari the stake (to which the victim is bound). Śrī is the fuel; Hari the holy grass (Kuśa). He is the personified Sāma veda; the goddess, lotus-throned, is the tone of its chanting. Lakṣmī is the prayer of oblation (Svāhā); Vāsudeva, the lord of the world, is the sacrificial fire. Saurī (Viṣṇu) is Śa
  kara (Śiva); and Śrī is the bride of Śiva (Gaurī). Keśava, oh Maitreya, is the sun; and his radiance is the lotus-seated goddess. Viṣṇu is the tribe of progenitors (Pitrigana); Padma. is their bride (Swadhā), the eternal bestower of nutriment. Śrī is the heavens; Viṣṇu, who is one with all things, is wide extended space. The lord of Śrī is the moon; she is his unfading light. She is called the moving principle of the world; he, the wind which bloweth every where. Govinda is the ocean; Lakṣmī its shore. Lakṣmī is the consort of Indra (Indrānī); Madhusūdana is Devendra. The holder of the discus (Viṣṇu) is Yama (the regent of Tartarus); the lotus-throned goddess is his dusky spouse (Dhūmornā). Śrī is wealth; Śridhara (Viṣṇu) is himself the god of riches (Kuvera). Lakṣmī, illustrious Brahman, is Gaurī; and Keśava, is the deity of ocean (Varuna). Śrī is the host of heaven (Devasenā); the deity of war, her lord, is Hari. The wielder of the mace is resistance; the power to oppose is Śrī. Lakṣmī is the Kāṣṭhā and the Kalā; Hari the Nimeṣa and the Muhūrtta. Lakṣmī is the light; and Hari, who is all, and lord of all, the lamp. She, the mother of the world, is the creeping vine; and Viṣṇu the tree round which she clings. She is the night; the god who is armed with the mace and discus is the day. He, the bestower of blessings, is the bridegroom; the lotus-throned goddess is the bride.

1.12 - BOOK THE TWELFTH, #Metamorphoses, #Ovid, #Poetry
  O father, first for Prudence in repute,
  Tell, with that eloquence, so much thy own,

1.12 - TIME AND ETERNITY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  The Sufi, says Jalal-uddin Rumi, is the son of time present. Spiritual progress is a spiral advance. We start as infants in the animal eternity of life in the moment, without anxiety for the future or regret for the past; we grow up into the specifically human condition of those who look before and after, who live to a great extent, not in the present but in memory and anticipation, not spontaneously but by rule and with Prudence, in repentance and fear and hope; and we can continue, if we so desire, up and on in a returning sweep towards a point corresponding to our starting place in animality, but incommensurably above it. Once more life is lived in the moment the life now, not of a sub-human creature, but of a being in whom charity has cast out fear, vision has taken the place of hope, selflessness has put a stop to the positive egotism of complacent reminiscence and the negative egotism of remorse. The present moment is the only aperture through which the soul can pass out of time into eternity, through which grace can pass out of eternity into the soul, and through which charity can pass from one soul in time to another soul in time. That is why the Sufi and, along with him, every other practising exponent of the Perennial Philosophy is, or tries to be, a son of time present
  Past and future veil God from our sight;

1.13 - BOOK THE THIRTEENTH, #Metamorphoses, #Ovid, #Poetry
  To be perform'd by Prudence, or by pains;
  If yet some desp'rate action rests behind,

1.13 - System of the O.T.O., #Magick Without Tears, #Aleister Crowley, #Philosophy
  To return for a moment to that question of Secrecy: there is no rule to prohibit you from quoting against me such of my brighter remarks as "Mystery is the enemy of Truth;" but, for one thing, I am, and always have been, the leader of the Extreme Left in the Council-Chamber of the City of the Pyramids, so that if I acquiesce at all in the system of the O.T.O. so far as the "secret of secrets" of the IX is concerned, it is really on a point of personal honour. My pledge given to the late Frater Superior and O.H.O., Dr. Theodor Reuss. For all that, in this particular instance it is beyond question a point of common Prudence, both because the abuse of the Secret is, at least on the surface, so easy and so tempting, and because, if it became a matter of general knowledge the Order itself might be in danger of calumny and persecution; for the secret is even easier to misinterpret that to profane.
  Lege! Judica! Tace![23]

1.14 - The Suprarational Beauty, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  But again this is true only in restricted bounds or, if anywhere entirely true, then only on a middle plane of our aesthetic seeking and activity. Where the greatest and most powerful creation of beauty is accomplished and its appreciation and enjoyment rise to the highest pitch, the rational is always surpassed and left behind. The creation of beauty in poetry and art does not fall within the sovereignty or even within the sphere of the reason. The intellect is not the poet, the artist, the creator within us; creation comes by a suprarational influx of light and power which must work always, if it is to do its best, by vision and inspiration. It may use the intellect for certain of its operations, but in proportion as it subjects itself to the intellect, it loses in power and force of vision and diminishes the splendour and truth of the beauty it creates. The intellect may take hold of the influx, moderate and repress the divine enthusiasm of creation and force it to obey the Prudence of its dictates, but in doing so it brings down the work to its own inferior level, and the lowering is in proportion to the intellectual interference. For by itself the intelligence can only achieve talent, though it may be a high and even, if sufficiently helped from above, a surpassing talent. Genius, the true creator, is always suprarational in its nature and its instrumentation even when it seems to be doing the work of the reason; it is most itself, most exalted in its work, most sustained in the power, depth, height and beauty of its achievement when it is least touched by, least mixed with any control of the mere intellectuality and least often drops from its heights of vision and inspiration into reliance upon the always mechanical process of intellectual construction. Art-creation which accepts the canons of the reason and works within the limits laid down by it, may be great, beautiful and powerful; for genius can preserve its power even when it labours in shackles and refuses to put forth all its resources: but when it proceeds by means of the intellect, it constructs, but does not create. It may construct well and with a good and faultless workmanship, but its success is formal and not of the spirit, a success of technique and not the embodiment of the imperishable truth of beauty seized in its inner reality, its divine delight, its appeal to a supreme source of ecstasy, Ananda.
  There have been periods of artistic creation, ages of reason, in which the rational and intellectual tendency has prevailed in poetry and art; there have even been nations which in their great formative periods of art and literature have set up reason and a meticulous taste as the sovereign powers of their aesthetic activity. At their best these periods have achieved work of a certain greatness, but predominantly of an intellectual greatness and perfection of technique rather than achievements of a supreme inspired and revealing beauty; indeed their very aim has been not the discovery of the deeper truth of beauty, but truth of ideas and truth of reason, a critical rather than a true creative aim. Their leading object has been an intellectual criticism of life and nature elevated by a consummate poetical rhythm and diction rather than a revelation of God and man and life and nature in inspired forms of artistic beauty. But great art is not satisfied with representing the intellectual truth of things, which is always their superficial or exterior truth; it seeks for a deeper and original truth which escapes the eye of the mere sense or the mere reason, the soul in them, the unseen reality which is not that of their form and process but of their spirit. This it seizes and expresses by form and idea, but a significant form, which is not merely a faithful and just or a harmonious reproduction of outward Nature, and a revelatory idea, not the idea which is merely correct, elegantly right or fully satisfying to the reason and taste. Always the truth it seeks is first and foremost the truth of beauty,not, again, the formal beauty alone or the beauty of proportion and right process which is what the sense and the reason seek, but the soul of beauty which is hidden from the ordinary eye and the ordinary mind and revealed in its fullness only to the unsealed vision of the poet and artist in man who can seize the secret significances of the universal poet and artist, the divine creator who dwells as their soul and spirit in the forms he has created.

1.19 - Tabooed Acts, #The Golden Bough, #James George Frazer, #Occultism
  savage Prudence. Hence before strangers are allowed to enter a
  district, or at least before they are permitted to mingle freely

1.20 - Tabooed Persons, #The Golden Bough, #James George Frazer, #Occultism
  dictated by a rational Prudence, his doubts will probably be
  dissipated when he learns that rules of the same sort are often

1.22 - ON THE GIFT-GIVING VIRTUE, #Thus Spoke Zarathustra, #Friedrich Nietzsche, #Philosophy
  21. On Human Prudence: First: better to be deceived
  occasionally than always to watch out for deceivers. Second:

1.22 - On the many forms of vainglory., #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
  The sun shines on all alike, and vainglory beams on all activities. For instance, I am vainglorious when I fast, and when I relax the fast in order to be unnoticed I am again vainglorious over my Prudence. When well-dressed I am quite overcome by vainglory, and when I put on poor clothes I am vainglorious again. When I talk I am defeated, and when I am silent I am again defeated by it. However I throw this prickly-pear, a spike stands upright.
  A vainglorious person is a believing idolater; he apparently honours God, but he wants to please not God but men.

1.23 - Our Debt to the Savage, #The Golden Bough, #James George Frazer, #Occultism
  every man of common Prudence must comply if he would live long in
  the land. But while in the case of ordinary men the observance of

1.24 - On meekness, simplicity, guilelessness which come not from nature but from habit, and about malice., #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
  Struggle to elude your own Prudence and by so doing you will find salvation and honesty through Jesus Christ our Lord. Amen.
  He who has the strength for this step, let him take courage; for he has become an imitator of Christ his Master and has been saved.

1.3.4.02 - The Hour of God, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  In the hour of God cleanse thy soul of all self-deceit and hypocrisy and vain self-flattering that thou mayst look straight into thy spirit and hear that which summons it. All insincerity of nature, once thy defence against the eye of the Master and the light of the ideal, becomes now a gap in thy armour and invites the blow. Even if thou conquer for the moment, it is the worse for thee, for the blow shall come afterwards and cast thee down in the midst of thy triumph. But being pure cast aside all fear; for the hour is often terrible, a fire and a whirlwind and a tempest, a treading of the winepress of the wrath of God; but he who can stand up in it on the truth of his purpose is he who shall stand; even though he fall, he shall rise again, even though he seem to pass on the wings of the wind, he shall return. Nor let worldly Prudence whisper too closely in thy ear; for it is the hour of the unexpected, the incalculable, the immeasurable. Mete not the
  The Hour of God

1.65 - Man, #Magick Without Tears, #Aleister Crowley, #Philosophy
    ATU IX, "The Hermit," is sometimes known as Prudence.
    ATU X, "Fortune" was traditionally called The Wheel of Fortune.

1.74 - Obstacles on the Path, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Commonly, the first tests of the young Aspirant refer to cash "that's God's sol solid in this world." The proper magical attitude is very hard to describe. (I'm not talking of that black hen's egg any more; that is simple.) Very sorry to have to say it, but it is not unlike that of the spendthrift. Money must circulate, or it loses its true value. A banker in New York once told me that the dollar circulated nine times as fast as the English equivalent, so that people seemed to themselves to be nine times as rich. (I told you about the 100 note in a special letter on Money). But here I am stressing the spiritual effect; what happens is that anxiety vanishes; one feel that as it goes out, so it comes in. This view is not incompatible with thrift and Prudence, and all that lot of virtues, far from it, it tucks in with them quite easily. You must practise this; there's a knack in it. Success in this leads to a very curious result indeed; not only does the refusal to count (Fourpen'north or Yoga, please miss, and Mum says can I have a penny if I bring back the bottle!), bring about the needlessness of counting, but also one acquires the power to command!
  A century ago, very nearly, there lived in Bristol and "Open Brother" names Muller, who was a wizard at this; Grace before breakfast, the usual palaver about the Lord and His blessings and His bounty et cetera, da capo; to conclude "and, Blessed Lord, we would humbly venture to remind Thee that this morning Thou art 3 4s. 6 1/2d. short in the accounts; trusting that Thou wilt give this small matter Thine immediate attention, for Jesus' Christ's sake, Amen." Sure enough, when he came to open his post, there would be just enough, sometimes exactly enough, to cover that amount.

1951-05-03 - Money and its use for the divine work - problems - Mastery over desire- individual and collective change, #Questions And Answers 1950-1951, #The Mother, #Integral Yoga
   Sri Aurobindo has answered this question. He says that money in itself is an impersonal force: the way in which you acquire money concerns you alone personally. It may do you great harm, it may harm others also, but it does not in any way change the nature of the money which is an altogether impersonal force: money has no colour, no taste, no psychological consciousness. It is a force. It is like saying that the air breathed out by a scoundrel is more tainted than that breathed out by an honest man I dont think so. I think the result is the same. One may for reasons of a practical nature refuse money which has been stolen, but that is for altogether practical reasons, it is not because of divine reasons. This is a purely human idea. One may from a practical point of view say, Ah! No, the way in which you have acquired this money is disgusting and so I dont want to offer it to the Divine, because one has a human consciousness. But if you take someone (let us suppose the worst) who has killed and acquired money by the murder; if all of a sudden he is seized by terrible scruples and remorse and tells himself, I have only one thing to do with this money, give it where it can be utilised for the best, in the most impersonal way, it seems to me that this movement is preferable to utilising it for ones own satisfaction. I said that the reasons which could prevent one from receiving ill-gotten money may be reasons of a purely practical kind, but there may also be more profound reasons, of a (I do not want to say moral but) spiritual nature, from the point of view of tapasya; one may tell somebody, No, you cannot truly acquire merit with this fortune which you have obtained in such a terrible way; what you can do is to restore it, one may feel that a restitution, for instance, will help one to make more progress than simply passing the money on to any work whatever. One may see things in this wayone cant make rules. This is what I never stop telling you: it is impossible to make a rule. In every case it is different. But you must not think that the money is affected; money as a terrestrial force is not affected by the way in which it is obtained, that can in no way affect it. Money remains the same, your note remains the same, your piece of gold remains the same, and as it carries its force, its force remains there. It harms only the person who has done wrong, that is evident. Then the question remains: in what state of mind and for what reasons does your dishonest man want to pass on his money to a work he considers divine? Is it as a measure of safety, through Prudence or to lay his heart at rest? Evidently this is not a very good motive and it cannot be encouraged, but if he feels a kind of repentance and regret for what he has done and the feeling that there is but one thing to do and that is precisely to deprive himself of what he has wrongly acquired and utilise it for the general good as much as possible, then there is nothing to say against that. One cannot decide in a general wayit depends upon the instance. Only, if I understand well what you mean, if one knows that a man has acquired money by the most unnamable means, obviously, it would not be good to go and ask him for money for some divine work, because that would be like rehabilitating his way of gaining money. One cannot ask, that is not possible. If, spontaneously, for some reason, he gives it, there is no reason to refuse it. But it is quite impossible to go and ask him for it, because it is as though one legitimised his manner of acquiring money. That makes a great difference.
   And generally, in these cases, those who go and ask money from rascals use means of intimidation: they frighten them, not physically but about their future life, about what may happen to them, they give them a fright. It is not very nice. These are procedures one ought not to use.

1963 03 06, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga
   85It is rationality and Prudence to distrust the supernatural; but to believe in it is also a sort of wisdom.
   86Great saints have performed miracles; greater saints have railed at them; the greatest have both railed at them and performed them.

1f.lovecraft - Ashes, #Lovecraft - Poems, #unset, #Zen
   straw. I cast Prudence to the winds and crushed her tightly to my
   breast. Kiss after kiss I pressed upon her full red lips, until her

1f.lovecraft - The Horror in the Museum, #Lovecraft - Poems, #unset, #Zen
   nightmare were his hobbies, and even he had had the Prudence to screen
   off some of his worst effigies in a special alcove for adults only. It

1f.lovecraft - The Shunned House, #Lovecraft - Poems, #unset, #Zen
   master of the brig Prudence, Providence-built, of 120 tons, thus
   enabling him to erect the new homestead he had desired ever since his

1.fs - Wisdom And Prudence, #Schiller - Poems, #Friedrich Schiller, #Poetry
  object:1.fs - Wisdom And Prudence
  author class:Friedrich Schiller
  --
     Be not deterred by the fear, Prudence thy course may deride
  That shortsighted one sees but the bank that from thee is flying,

1.jk - Otho The Great - Act IV, #Keats - Poems, #John Keats, #Poetry
  Albert. Aye, clutch your scabbard; but, for Prudence sake,
  Draw not the sword; 'twould make an uproar, Duke,

1.jk - Sonnet. Written Upon The Top Of Ben Nevis, #Keats - Poems, #John Keats, #Poetry
  "Mr. Keats will leave me, and I am full of sorrow about it;.... a violent cold and an ulcerated throat make it a matter of Prudence that he should go to London in the Packet: he has been unwell for some time, and the Physician here is of opinion he will not recover if he journeys on foot thro' all weathers and under so many privations." So Brown went on to walk another 1200 miles alone, and Keats having accomplished 600 and odd, "went on board the smack from Cromarty," as he says in a hitherto unpublished letter to his sister dated "Hampstead, August 18th" and "after a nine days passage . . . landed at London Bridge" on the 17th of August 1818.'
  ~ Poetical Works of John Keats, ed. H. Buxton Forman, Crowell publ. 1895.

1.pbs - Queen Mab - Part V., #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
   No balancings of Prudence, cold and long;
   In just and equal measure all is weighed,

1.pbs - To-- One word is too often profaned, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
  For Prudence to smother,
  And pity from thee more dear

1.rb - Rhyme for a Child Viewing a Naked Venus in a Painting of 'The Judgement of Paris', #Browning - Poems, #Robert Browning, #Poetry
  ``And the Prudence that keeps what men strive for.'' And now these old trains
  Of vague thought came again; I grew surer; so, once more the string

1.rt - The Gardener XLII - O Mad, Superbly Drunk, #Tagore - Poems, #Rabindranath Tagore, #Poetry
  and snap your fingers at Prudence;
    If you walk in curious paths and

1.whitman - Manhattan Streets I Saunterd, Pondering, #Whitman - Poems, #unset, #Zen
       Prudence.
   After all, the last explanation remains to be made about Prudence;
   Little and large alike drop quietly aside from the Prudence that
      suits immortality.
  --
   Prudence entirely satisfies the craving and glut of Souls;
   Itself only finally satisfies the Soul;
  --
   Now I breathe the word of the Prudence that walks abreast with time,
      space, reality,
  --
   What is Prudence, is indivisible,
   Declines to separate one part of life from every part,

1.whitman - Song Of The Broad-Axe, #Whitman - Poems, #unset, #Zen
  Where thrift is in its place, and Prudence is in its place;
  Where the men and women think lightly of the laws;

1.whitman - The Great City, #Whitman - Poems, #unset, #Zen
  Where thrift is in its place, and Prudence is in its place,
  Where the men and women think lightly of the laws,

1.whitman - To Oratists, #Whitman - Poems, #unset, #Zen
      procreation, Prudence, and nakedness;
  After treading ground and breasting river and lake;

1.ww - Alas! What Boots The Long Laborious Quest, #Wordsworth - Poems, #unset, #Zen
  Of moral Prudence, sought through good and ill;
  Or pains abstruseto elevate the will,

1.ww - Book First [Introduction-Childhood and School Time], #unset, #Arthur C Clarke, #Fiction
  A timorous capacity, from Prudence,
  From circumspection, infinite delay.

1.ww - Book Tenth {Residence in France continued], #Wordsworth - Poems, #unset, #Zen
  The Senate stood aghast, her Prudence quenched,
  Her wisdom stifled, and her justice scared,

1.ww - On The Final Submission Of The Tyrolese, #Wordsworth - Poems, #unset, #Zen
  Of awful Prudence, keep the unvanquished soul:
  And when, impatient of her guilt and woes,

1.ww - The Excursion- IX- Book Eighth- The Parsonage, #Wordsworth - Poems, #unset, #Zen
  To that complexion brought which Prudence trusts in
  And wisdom loves.--But when a stately ship

1.ww - The Recluse - Book First, #Wordsworth - Poems, #unset, #Zen
  Thy Prudence, thy experience, thy desires,
  Thy apprehensions--blush thou for them all.

2.04 - The Divine and the Undivine, #The Life Divine, #Sri Aurobindo, #Integral Yoga
   Prudence or as much philosophic sagacity and resignation as our incomplete mental wisdom and our impatient vital parts permitted. Or else, taking refuge in the more consoling fervours of religion, we might submit to all as the will of God in the hope or the faith of recompense in a Paradise beyond where we shall enter into a happier existence and put on a more pure and perfect nature. But there is an essential factor in our human consciousness and its workings which, no less than the reason, distinguishes it entirely from the animal; there is not only a mental part in us which recognises the imperfection, there is a psychic part which rejects it. Our soul's dissatisfaction with imperfection as a law of life upon earth, its aspiration towards the elimination of all imperfections from our nature, not only in a heaven beyond where it would be automatically impossible to be imperfect, but here and now in a life where perfection has to be conquered by evolution and struggle, are as much a law of our being as that against which they revolt; they too are divine,
  - a divine dissatisfaction, a divine aspiration. In them is the inherent light of a power within which maintains them in us so that the Divine may not only be there as a hidden Reality in our spiritual secrecies but unfold itself in the evolution of Nature.

2.0 - THE ANTICHRIST, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  everything in him, his Prudence, his experience, his vanity, persuade
  him to adopt this morality. Every sort of belief is in itself an

2.15 - On the Gods and Asuras, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: Yes, these beings, as I have said, have got a free intelligence and they are not limited by the laws of the physical plane, they have not what we call physical Prudence; they have an objective in view and a great force to carry it out. They simply press down for their own realisation. It is these kinds of forces that are behind revolutions and great movements; they do not care how much is broken in the process. We see in history some men of genius who have been able to hold these beings in themselves. Sometimes when everything is broken and destroyed, the mind comes and presses down and tries to put things together and organise some kind of harmony.
   Therefore the man who wants to hold them ought to have a sound physical mind which knows the contingencies of the physical plane and also has got the light of the Supermind. If the Supermind itself came, it would be a different thing, because it knows everything, and if you put the force under the light of the Supermind you can use it as an instrument.

2.21 - ON HUMAN PRUDENCE, #Thus Spoke Zarathustra, #Friedrich Nietzsche, #Philosophy
  object:2.21 - ON HUMAN Prudence
  author class:Friedrich Nietzsche
  --
  me? That is the first instance of my human Prudence,
  that I let myself be deceived in order not to be on guard
  --
  final instance of my human Prudence.
  Thus spoke Zarathustra.

2.4.3 - Problems in Human Relations, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  Well, I have said already that quarrels, cuttings are not a part of sadhana; the clashes and friction that you speak of are, just as in the outside world, rubbings of the vital ego. Antagonisms, antipathies, dislikes, quarrellings can no more be proclaimed as part of sadhana than sex impulses or acts can be part of sadhana. Harmony, goodwill, forbearance, equanimity are necessary ideals in the relation of sadhak with sadhak. One is not bound to mix, but if one keeps to oneself, it should be for reasons of sadhana, not out of other motives,moreover it should be without any sense of superiority or contempt for others. The cases of friction you speak of seem to me to arise from ordinary motives of discord and they are certainly not the results of any spiritual Force working to heal the dangers of social or vital attraction by the blessings (!) of personal discord. If somebody finds that association with another for any reason raises undesirable vital feelings in him or her, he or she can certainly withdraw from that association as a matter of Prudence until he or she gets over the weakness. But ostentation of avoidance, public cuttings etc. are not included in the necessity and betray feelings that equally ought to be overcome. There is a great confusion of thought about these things for the vital gets in the way and disturbs the right view of things. It is only what is done sincerely with a sound spiritual motive that is proper to Yoga. The rest cannot be claimed as the working of a spiritual force mysteriously advancing its ends by ways contrary to its own nature.
  ***

27.03 - The Great Holocaust - Chhinnamasta, #Collected Works of Nolini Kanta Gupta - Vol 06, #Nolini Kanta Gupta, #Integral Yoga
   "...the hour is often terrible, a fire and a whirlwind and a tempest, a treading of the winepress of the wrath of God; but he who can stand up in it on the truth of his purpose is he who shall stand; even though he fall, he shall rise again; even though he seem to pass on the wings of the wind, he shall return. Nor let worldly Prudence whisper too closely in thy ear; for it is the hour of the unexpected."
   >The Hour of God

3.02 - Aridity in Prayer, #The Interior Castle or The Mansions, #Saint Teresa of Avila, #Christianity
  11.: All things obstruct us while Prudence rules our actions; we are afraid of everything and therefore fear to make progress-as if we could reach the inner chambers while others make the journey for us! As this is impossible, sisters, for the love of God let us exert ourselves, and leave our reason and our fears in His hands, paying no attention to the weaknesses of nature which might retard us. Let our Superiors, to whom the charge belongs, look after our bodies; let our only care be to hasten to our Lord's presence-for though there are few or no indulgences to be obtained here, yet, regard for health might mislead us and it would be none the better for our care, as I know well.
  12.: I know, too, that our bodies are not the chief factors in the work we have before us; they are accessory: extreme humility is the principal point. It is the want of this, I believe, that stops people's progress. It may seem that we have made but little way: we should believe that is the case, and that our sisters are advancing much more rapidly than we are. Not only should we wish others to consider us the worst of all; we should endeavour to make them think so. If we act in this manner, our soul will do well; otherwise we shall make no progress and shall always remain the prey to a thousand troubles and miseries. The way will be difficult and wearisome without self-renunciation, weighed down as we are by the burden and frailties of human nature, which are no longer felt in the more interior mansions.

3.09 - Of Silence and Secrecy, #Liber ABA, #Aleister Crowley, #Philosophy
  skill. This needs Prudence!
  The Egyptian Invocations are much purer, but their meaning has

3.1.01 - The Problem of Suffering and Evil, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  If you want a solution which will be agreeable to the human mind and feelings, I am afraid there is none. No doubt if human beings had made the universe, they would have done much better; but they were not there to be consulted when they were made. Only your central being was there and that was much nearer in its temerarious foolhardiness to Vivekananda's or X's than to the repining Prudence of your murmuring and trembling human mentality of the present moment - otherwise it would never have come down into the adventure. Or perhaps it did not realise what it was in for? It is the same with the wallowers
  1 The preceding letter was published under the heading "The Riddle of This World" in a book of the same name in 1933. - Ed.

3.7.2.02 - The Terrestial Law, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  The greater movement at the same time brings in a power of greater suffering as well as joy, the greater sins of life and its greater virtues. Man as he dares the perils of physical nature, dares too the perils of the vital energy by transgressing her safe rules and limits which she imposes automatically on the animal. There are balances of her use of her energies, safe measures and restraints which make living as secure as it can be,for all living is naturally a peril and an adventure, but a certain Prudence in Nature minimises the adventure as much as is consistent with her ends and the intelligence of man tries to do still better, to live securely and not dangerously, to exclude the more formidable incertitudes from the order of his life. But the instinct of expansion in man is continually breaking Natures vital balances and disregarding his own limits and measures. He is avid of experience, of the unmeasured and unknown in power and experience and enjoyment as of the common and known and safe, of the perilous extremes as of the sane averages. He must sound all lifes possibilities, test the wrong as well as the right use of her energies, pay his toll of suffering and get his prize of more splendid victories. As far as mind working in lifes ways can do it, he has to enlarge the lines of life and to make a transformation of its action and its possibilities. This has hitherto been a greatening of forms and never gone so far as to make a radical change and override its first nature. It is only by a transformation of our inner life that we can get beyond the magnified, mentalised, reasoning and consciously willing animal that for the most part the greater number of us are and only by raising it up to unity with some spiritual power we have not yet reached that we can hope to transform vital nature and make her a free instrument of the higher spirit. Then man may be really what he strives to be, master of his life, in control of vital and physical Nature.
  Meanwhile it is through an inward turn of his mind that he gets to something like a transcendence, a living not for life but for truth, for beauty, for power of the soul, for good and right, love, justice. It is this endeavour that brings down into the lower rounds of energy the powers of a higher circle, something of a mental and a truly moral tending at its end to become a spiritual law of action and the fruits of action of Karma.

3.7.2.03 - Mind Nature and Law of Karma, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  And there are cosmic as well as human forces that respond to this balance of the mental and moral and the vital order. First there is something subtle, inscrutable and formidable that meets us in our paths, a Force of which the ancient Greeks took much notice, a Power that is on the watch for man in his effort at enlargement, possession and enjoyments and seems hostile and opposite. The Greeks figured it as the jealousy of the gods or as Doom, Necessity, Ate. The egoistic force in man may proceed far in its victory and triumph, but it has to be wary or it will find this power there on the watch for any flaw in his strength or action, any sufficient opportunity for his defeat and downfall. It dogs his endeavour with obstacle and reverse and takes advantage of his imperfections, often dallying with him, giving him long rope, delaying and abiding its time, and not only of his moral shortcomings but of his errors of will and intelligence, his excesses and deficiencies of strength and Prudence, all defects of his nature. It seems overcome by his energies of Tapasya, but it waits its season. It overshadows unbroken or extreme prosperity and often surprises it with a sudden turn to ruin. It induces a security, a self-forgetfulness, a pride and insolence of success and victory and leads on its victim to dash himself against the hidden seat of justice or the wall of an invisible measure. It is as fatal to a blind self-righteousness and the arrogations of an egoistic virtue as to vicious excess and selfish violence. It appears to demand of man and of individual men and nations that they shall keep within a limit and a measure, while all beyond that brings danger; and therefore the Greeks held moderation in all things to be the greatest part of virtue.
  There is here something in the life forces obscure to us, considered by our partial feelings sinister because it crosses our desires, but obedient to some law and intention of the universal mind, the universal reason or Logos which the ancients perceived at work in the cosmos. Its presence, when felt by the cruder kind of religious mind, generates the idea of calamity as a punishment for sin,not observing that it has a punishment too for ignorance, for error, stupidity, weakness, defect of will and tapasya. This is really a resistance of the Infinite acting through life against the claim of the imperfect ego of man to enlarge itself, possess, enjoy and have, while remaining imperfect, a perfect and enduring happiness and complete felicity of its world-experience. The claim is, we may say, immoral, and the Force that resists it and returns, however uncertainly and late to our eyes, suffering and failure as a reply to our imperfections, may be considered a moral Force, an agent of a just Karma, though not solely in the narrowly ethical sense of Karma. The law it represents is that our imperfections shall have their passing or their fatal consequences, that a flaw in our output of energy may be mended or counterbalanced and reduced in consequence, but if persisted in shall react even in excess of its apparent merits, that an error may seem to destroy all the result of the Tapasya, because it springs from a radical unsoundness in the intention of the will, the heart, the ethical sense or the reason. This is the first line of the transitional law of Karma.

4.13 - ON THE HIGHER MAN, #Thus Spoke Zarathustra, #Friedrich Nietzsche, #Philosophy
  learn how to surrender, you did not learn petty Prudences. For today the little people lord it: they all
  preach surrender and resignation and Prudence and
  industry and consideration and the long etcetera of the

4.1 - Jnana, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  85. It is rationality and Prudence to distrust the supernatural; but to believe in it, is also a sort of wisdom.
  86. Great saints have performed miracles; greater saints have railed at them; the greatest have both railed at them and performed them.

5.1.01.2 - The Book of the Statesman, #5.1.01 - Ilion, #unset, #Zen
  One sole oracle helps, still armoured in courage and Prudence
  Patient and heedful to toil at the work that is near in the daylight.
  --
  Courage and wisdom survived in that fall and a stern-eyed Prudence
  Helped her to live; disguised from her mightiness Troy crouched waiting.

5.1.01.3 - The Book of the Assembly, #5.1.01 - Ilion, #unset, #Zen
  Fiercely she turned from Prudence and wisdom and turned back to greatness
  Casting her voice to the heavens from the depths of her fathomless spirit.

5.1.01.4 - The Book of Partings, #5.1.01 - Ilion, #unset, #Zen
  Therefore have Prudence and hardihood severed contending our counsels
  Whether far out to fight on the seaward plain with the Argives
  --
  Swiftly to smite at the foe is Prudence for armies outnumbered.
  Then to the Dardanid answered the high-crested Penthesilea:

7.07 - Prudence, #Words Of Long Ago, #The Mother, #Integral Yoga
  object:7.07 - Prudence
  author class:The Mother
  --
  Dasaratha had once been so proud of his skill that he had lacked Prudence and given no thought to the risk of wounding someone in the darkness. It would have been better for him only to draw his bow in full daylight than to trust so rashly in his skill as Sabdabhedi. He meant no harm, but he lacked foresight.
  ***
  --
  The king pardoned the vultures, for they had acted out of gratitude, though without discernment; and thanks to his Prudence, the merchant too was spared.
  ***
  The Japanese have a picturesque way of expressing their idea of Prudence.
  They have in one of their temples an image of a meditating Buddha seated on a lotus-blossom. In front of him are three little monkeys, one with its hands over its eyes, another over its ears, and the third covering its mouth. What do these three monkeys signify? By its gesture the first one says:

Aeneid, #unset, #Arthur C Clarke, #Fiction
  if any Prudence be in Helenus
  and if Apollo fill his soul with truth,

Blazing P3 - Explore the Stages of Postconventional Consciousness, #unset, #Arthur C Clarke, #Fiction
  goodness and Prudence. Their enlarged visions of universal community disclose the
  partialness of our tribes and pseudo-species. And their leadership initiatives, often involving

BOOK II. - A review of the calamities suffered by the Romans before the time of Christ, showing that their gods had plunged them into corruption and vice, #City of God, #Saint Augustine of Hippo, #Christianity
  But Scipio, were he alive, would possibly reply: "How could we attach a penalty to that which the gods themselves have consecrated? For the theatrical entertainments in which such things are said, and acted, and performed, were introduced into Roman society by the gods, who ordered that they should be dedicated and exhibited in their honour." But was not this, then, the plainest proof that they were no true gods, nor in any respect worthy of receiving divine honours from the republic? Suppose they had required that in their honour the citizens of Rome should be held up to ridicule, every Roman would have resented the hateful proposal. How then, I would ask, can they be esteemed worthy of worship, when they propose that their own crimes be used as material for celebrating their praises? Does not this artifice expose them, and prove that they are detestable devils? Thus the Romans, though they were superstitious enough to serve as gods those who made no secret of their desire to be worshipped in licentious plays, yet had sufficient regard to their hereditary dignity and virtue, to prompt them to refuse to players any such rewards as the Greeks accorded them. On this point we have this testimony of Scipio, recorded in Cicero: "They [the Romans] considered comedy and all theatrical performances as disgraceful, and therefore not only debarred players from offices and honours open to ordinary citizens, but also decreed that their names should be branded by the censor, and erased from the roll of their tribe." An excellent decree, and another testimony to the sagacity of Rome; but I could wish their Prudence had been more thoroughgoing and consistent. For when I hear that if any Roman citizen chose the stage as his profession, he not only closed to himself every laudable career, but even became an outcast from his own tribe, I cannot but exclaim: This is the true Roman spirit, this is worthy of a state jealous of its reputation. But then some one interrupts my rapture, by inquiring with what consistency players are[Pg 63] debarred from all honours, while plays are counted among the honours due to the gods? For a long while the virtue of Rome was uncontaminated by theatrical exhibitions;[99] and if they had been adopted for the sake of gratifying the taste of the citizens, they would have been introduced hand in hand with the relaxation of manners. But the fact is, that it was the gods who demanded that they should be exhibited to gratify them. With what justice, then, is the player excommunicated by whom God is worshipped? On what pretext can you at once adore him who exacts, and brand him who acts these plays? This, then, is the controversy in which the Greeks and Romans are engaged. The Greeks think they justly honour players, because they worship the gods who demand plays: the Romans, on the other hand, do not suffer an actor to disgrace by his name his own plebeian tribe, far less the senatorial order. And the whole of this discussion may be summed up in the following syllogism. The Greeks give us the major premiss: If such gods are to be worshipped, then certainly such men may be honoured. The Romans add the minor: But such men must by no means be honoured. The Christians draw the conclusion: Therefore such gods must by no means be worshipped.
  14. That Plato, who excluded poets from a well-ordered city, was better than these gods who desire to be honoured by theatrical plays.

BOOK II. -- PART I. ANTHROPOGENESIS., #The Secret Doctrine, #H P Blavatsky, #Theosophy
  That the Serpents were ever the emblems of wisdom and Prudence is again shown by the caduceus of
  Mercury, one with Thot, the god of wisdom, with Hermes, and so on. The two serpents, entwined
  --
  the great wisdom and Prudence of the Serpent by Jesus himself, "Be ye wise as serpents and harmless
  as doves." The Chinese, one of the oldest nations of our Fifth Race, made of it the emblem of their

BOOK I. -- PART I. COSMIC EVOLUTION, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  entirely from the second round -- but you have learned Prudence . . . and I advise you to say nothing
  before the time for saying it has come. . ." (Extract from the Teacher's letters on various topics.)
  --
  poles and in ancient theogonies by the serpent devouring its own tail, emblem of Prudence and of
  Saturn" -- emblem of infinity, immortality, and Kronos -- "Time" -- not the god Saturn or the planet.

BOOK I. -- PART II. THE EVOLUTION OF SYMBOLISM IN ITS APPROXIMATE ORDER, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  prostrate themselves before its genius. Lie calls it, Prudence claims it, Envy carries it in
  its heart, and Eloquence on its caduceus. In hell it arms the whip of the Furies; in heaven

BOOK IV. - That empire was given to Rome not by the gods, but by the One True God, #City of God, #Saint Augustine of Hippo, #Christianity
  Now, therefore, let us see how it is that they dare to ascribe the very great extent and duration of the Roman empire to those gods whom they contend that they worship honourably, even by the obsequies of vile games and the ministry of vile men: although I should like first to inquire for a little what reason, what Prudence, there is in wishing to glory in the greatness and extent of the empire, when you cannot point out the happiness of men who are always rolling, with dark fear and cruel lust, in warlike slaughters and in blood, which, whether shed in civil or foreign war, is still human blood; so that their joy may be compared to glass in its fragile splendour, of which one is horribly afraid lest it should be suddenly broken in pieces. That this may be more easily discerned, let us not come to nought by being carried away with empty boasting, or blunt the edge of our attention by loud-sounding names of things, when we hear of peoples, kingdoms, provinces. But let us suppose a case of two men; for each individual man, like one letter in a language, is as it were the element of a city or kingdom, however far-spreading in its occupation of the earth. Of these two men let us suppose that one is poor, or rather of middling circumstances; the other very rich. But the rich man is anxious with fears, pining with discontent, burning with covetousness, never secure, always uneasy, panting from the perpetual strife of his enemies, adding to his patrimony indeed by these miseries to an immense degree, and by these additions also heaping up most bitter cares. But that other man of moderate wealth is contented with a small and compact estate, most dear to[Pg 139] his own family, enjoying the sweetest peace with his kindred neighbours and friends, in piety religious, benignant in mind, healthy in body, in life frugal, in manners chaste, in conscience secure. I know not whether any one can be such a fool, that he dare hesitate which to prefer. As, therefore, in the case of these two men, so in two families, in two nations, in two kingdoms, this test of tranquillity holds good; and if we apply it vigilantly and without prejudice, we shall quite easily see where the mere show of happiness dwells, and where real felicity. Wherefore if the true God is worshipped, and if He is served with genuine rites and true virtue, it is advantageous that good men should long reign both far and wide. Nor is this advantageous so much to themselves, as to those over whom they reign. For, so far as concerns themselves, their piety and probity, which are great gifts of God, suffice to give them true felicity, enabling them to live well the life that now is, and afterwards to receive that which is eternal. In this world, therefore, the dominion of good men is profitable, not so much for themselves as for human affairs. But the dominion of bad men is hurtful chiefly to themselves who rule, for they destroy their own souls by greater licence in wickedness; while those who are put under them in service are not hurt except by their own iniquity. For to the just all the evils imposed on them by unjust rulers are not the punishment of crime, but the test of virtue. Therefore the good man, although he is a slave, is free; but the bad man, even if he reigns, is a slave, and that not of one man, but, what is far more grievous, of as many masters as he has vices; of which vices when the divine Scripture treats, it says, "For of whom any man is overcome, to the same he is also the bond-slave."[158]
  4. How like kingdoms without justice are to robberies.
  --
  They have made Virtue also a goddess, which, indeed, if it[Pg 157] could be a goddess, had been preferable to many. And now, because it is not a goddess, but a gift of God, let it be obtained by prayer from Him, by whom alone it can be given, and the whole crowd of false gods vanishes. But why is Faith believed to be a goddess, and why does she herself receive temple and altar? For whoever prudently acknowledges her makes his own self an abode for her. But how do they know what faith is, of which it is the prime and greatest function that the true God may be believed in? But why had not virtue sufficed? Does it not include faith also? Forasmuch as they have thought proper to distribute virtue into four divisions Prudence, justice, fortitude, and temperance and as each of these divisions has its own virtues, faith is among the parts of justice, and has the chief place with as many of us as know what that saying means, "The just shall live by faith."[170] But if Faith is a goddess, I wonder why these keen lovers of a multitude of gods have wronged so many other goddesses, by passing them by, when they could have dedicated temples and altars to them likewise. Why has temperance not deserved to be a goddess, when some Roman princes have obtained no small glory on account of her? Why, in fine, is fortitude not a goddess, who aided Mucius when he thrust his right hand into the flames; who aided Curtius, when for the sake of his country he threw himself headlong into the yawning earth; who aided Decius the sire, and Decius the son, when they devoted themselves for the army?though we might question whether these men had true fortitude, if this concerned our present discussion. Why have Prudence and wisdom merited no place among the gods? Is it because they are all worshipped under the general name of Virtue itself? Then they could thus worship the true God also, of whom all the other gods are thought to be parts. But in that one name of virtue is comprehended both faith and chastity, which yet have obtained separate altars in temples of their own.
  21. That although not understanding them to be the gifts of God, they ought at least to have been content with Virtue and Felicity.

Book of Proverbs, #The Bible, #Anonymous, #Various
  4 for giving Prudence to the simple,
  knowledge and discretion to the young -
  --
  5 You who are simple, gain Prudence;
  you who are foolish, gain understanding.
  --
  12 "I, wisdom, dwell together with Prudence;
  I possess knowledge and discretion.

BOOK VIII. - Some account of the Socratic and Platonic philosophy, and a refutation of the doctrine of Apuleius that the demons should be worshipped as mediators between gods and men, #City of God, #Saint Augustine of Hippo, #Christianity
  But herein, no doubt, lies the great necessity for this absurdity, so unworthy of the gods, that the ethereal gods, who are concerned about human affairs, would not know what terrestrial men were doing unless the aerial demons should bring them intelligence, because the ether is suspended far away from the earth and far above it, but the air is contiguous[Pg 336] both to the ether and to the earth. O admirable wisdom! what else do these men think concerning the gods who, they say, are all in the highest degree good, but that they are concerned about human affairs, lest they should seem unworthy of worship, whilst, on the other hand, from the distance between the elements, they are ignorant of terrestrial things? It is on this account that they have supposed the demons to be necessary as agents, through whom the gods may inform themselves with respect to human affairs, and through whom, when necessary, they may succour men; and it is on account of this office that the demons themselves have been held as deserving of worship. If this be the case, then a demon is better known by these good gods through nearness of body, than a man is by goodness of mind. O mournful necessity! or shall I not rather say detestable and vain error, that I may not impute vanity to the divine nature! For if the gods can, with their minds free from the hindrance of bodies, see our mind, they do not need the demons as messengers from our mind to them; but if the ethereal gods, by means of their bodies, perceive the corporeal indices of minds, as the countenance, speech, motion, and thence understand what the demons tell them, then it is also possible that they may be deceived by the falsehoods of demons. Moreover, if the divinity of the gods cannot be deceived by the demons, neither can it be ignorant of our actions. But I would they would tell me whether the demons have informed the gods that the fictions of the poets concerning the crimes of the gods displease Plato, concealing the pleasure which they themselves take in them; or whether they have concealed both, and have preferred that the gods should be ignorant with respect to this whole matter, or have told both, as well the pious Prudence of Plato with respect to the gods as their own lust, which is injurious to the gods; or whether they have concealed Plato's opinion, according to which he was unwilling that the gods should be defamed with falsely alleged crimes through the impious licence of the poets, whilst they have not been ashamed nor afraid to make known their own wickedness, which make them love theatrical plays, in which the infamous deeds of the gods are celebrated. Let them choose which[Pg 337] they will of these four alternatives, and let them consider how much evil any one of them would require them to think of the gods. For if they choose the first, they must then confess that it was not possible for the good gods to dwell with the good Plato, though he sought to prohibit things injurious to them, whilst they dwelt with evil demons, who exulted in their injuries; and this because they suppose that the good gods can only know a good man, placed at so great a distance from them, through the mediation of evil demons, whom they could know on account of their nearness to themselves.[314] If they shall choose the second, and shall say that both these things are concealed by the demons, so that the gods are wholly ignorant both of Plato's most religious law and the sacrilegious pleasure of the demons, what, in that case, can the gods know to any profit with respect to human affairs through these mediating demons, when they do not know those things which are decreed, through the piety of good men, for the honour of the good gods against the lust of evil demons? But if they shall choose the third, and reply that these intermediary demons have communicated, not only the opinion of Plato, which prohibited wrongs to be done to the gods, but also their own delight in these wrongs, I would ask if such a communication is not rather an insult? Now the gods, hearing both and knowing both, not only permit the approach of those malign demons, who desire and do things contrary to the dignity of the gods and the religion of Plato, but also, through these wicked demons, who are near to them, send good things to the good Plato, who is far away from them; for they inhabit such a place in the concatenated series of the elements, that they can come into contact with those by whom they are accused, but not with him by whom they are defended,knowing the truth on both sides, but not being able to change the weight of the air and the earth. There remains the fourth supposition; but it is worse than the rest. For who will suffer it to be said that the demons have made known the calumnious fictions of the poets concerning the immortal gods, and also the disgraceful mockeries of the theatres, and their own most ardent lust after, and most sweet[Pg 338] pleasure in these things, whilst they have concealed from them that Plato, with the gravity of a philosopher, gave it as his opinion that all these things ought to be removed from a well-regulated republic; so that the good gods are now compelled, through such messengers, to know the evil doings of the most wicked beings, that is to say, of the messengers themselves, and are not allowed to know the good deeds of the philosophers, though the former are for the injury, but these latter for the honour of the gods themselves?
  22. That we must, notwithstanding the opinion of Apuleius, reject the worship of demons.

BOOK VII. - Of the select gods of the civil theology, and that eternal life is not obtained by worshipping them, #City of God, #Saint Augustine of Hippo, #Christianity
  But let us hear their own physical interpretations by which they attempt to colour, as with the appearance of profounder doctrine, the baseness of most miserable error. Varro, in the first place, commends these interpretations so strongly as to say, that the ancients invented the images, badges, and adornments of the gods, in order that when those who went to the mysteries should see them with their bodily eyes, they might with the eyes of their mind see the soul of the world, and its parts, that is, the true gods; and also that the meaning which was intended by those who made their images with the human form, seemed to be this,namely, that the mind of mortals, which is in a human body, is very like to the immortal mind,[259] just as vessels might be placed to represent the gods, as, for instance, a wine-vessel might be placed in the temple of Liber, to signify wine, that which is contained being signified by that which contains. Thus by an image which had the human form the rational soul was signified, because the human form is the vessel, as it were, in which that nature is wont to be contained which they attri bute to God, or to the gods. These are the mysteries of doctrine to which that most learned man penetrated in order that he might bring them forth to the light. But, O thou most acute man, hast thou lost among those mysteries that Prudence which led thee to form the sober opinion, that those who first established those images for the people took away fear from the citizens and added error, and that the ancient Romans honoured the gods more chastely without images? For it was through consideration of them that thou wast emboldened to speak these things against the later Romans. For if those most ancient Romans also had worshipped images, perhaps thou wouldst have suppressed by the silence of fear all those sentiments (true sentiments, nevertheless) concerning the folly of setting up images, and wouldst have extolled more loftily, and more loquaciously, those mysterious doctrines consisting of these vain and pernicious fictions. Thy soul, so learned and so clever (and for this I grieve much for thee), could never through these mysteries have reached its God; that[Pg 267] is, the God by whom, not with whom, it was made, of whom it is not a part, but a work,that God who is not the soul of all things, but who made every soul, and in whose light alone every soul is blessed, if it be not ungrateful for His grace.
  But the things which follow in this book will show what is the nature of these mysteries, and what value is to be set upon them. Meanwhile, this most learned man confesses as his opinion that the soul of the world and its parts are the true gods, from which we perceive that his theology (to wit, that same natural theology to which he pays great regard) has been able, in its completeness, to extend itself even to the nature of the rational soul. For in this book (concerning the select gods) he says a very few things by anticipation concerning the natural theology; and we shall see whether he has been able in that book, by means of physical interpretations, to refer to this natural theology that civil theology, concerning which he wrote last when treating of the select gods. Now, if he has been able to do this, the whole is natural; and in that case, what need was there for distinguishing so carefully the civil from the natural? But if it has been distinguished by a veritable distinction, then, since not even this natural theology with which he is so much pleased is true (for though it has reached as far as the soul, it has not reached to the true God who made the soul), how much more contemptible and false is that civil theology which is chiefly occupied about what is corporeal, as will be shown by its very interpretations, which they have with such diligence sought out and enucleated, some of which I must necessarily mention!

BOOK V. - Of fate, freewill, and God's prescience, and of the source of the virtues of the ancient Romans, #City of God, #Saint Augustine of Hippo, #Christianity
  Philosophers,who place the end of human good in virtue itself, in order to put to shame certain other philosophers, who indeed approve of the virtues, but measure them all with reference to the end of bodily pleasure, and think that this pleasure is to be sought for its own sake, but the virtues on account of pleasure,are wont to paint a kind of word-picture, in which Pleasure sits like a luxurious queen on a royal seat, and all the virtues are subjected to her as slaves, watching her nod, that they may do whatever she shall command. She commands Prudence to be ever on the watch to discover how Pleasure may rule, and be safe. Justice she orders to grant what benefits she can, in order to secure those friendships which are necessary for bodily pleasure; to do wrong to no one, lest, on account of the breaking of the laws, Pleasure be not able to live in security. Fortitude she orders to keep her mistress, that is, Pleasure, bravely in her mind, if any affliction befall her body which does not occasion death, in order that by remembrance of former delights she may mitigate the poignancy of present pain. Temperance she commands to take only a certain quantity even of the most favourite food, lest, through immoderate use, anything prove hurtful by disturbing the health of the body, and thus Pleasure, which the Epicureans make to consist chiefly in the health of the body, be grievously offended. Thus the virtues, with the whole dignity of their glory, will be the slaves of Pleasure, as of some imperious and disreputable woman.
  There is nothing, say our philosophers, more disgraceful[Pg 218] and monstrous than this picture, and which the eyes of good men can less endure. And they say the truth. But I do not think that the picture would be sufficiently becoming, even if it were made so that the virtues should be represented as the slaves of human glory; for, though that glory be not a luxurious woman, it is nevertheless puffed up, and has much vanity in it. Wherefore it is unworthy of the solidity and firmness of the virtues to represent them as serving this glory, so that Prudence shall provide nothing, Justice distribute nothing, Temperance moderate nothing, except to the end that men may be pleased and vainglory served. Nor will they be able to defend themselves from the charge of such baseness, whilst they, by way of being despisers of glory, disregard the judgment of other men, seem to themselves wise, and please themselves. For their virtue,if, indeed, it is virtue at all,is only in another way subjected to human praise; for he who seeks to please himself seeks still to please man. But he who, with true piety towards God, whom he loves, believes, and hopes in, fixes his attention more on those things in which he displeases himself, than on those things, if there are any such, which please himself, or rather, not himself, but the truth, does not attri bute that by which he can now please the truth to anything but to the mercy of Him whom he has feared to displease, giving thanks for what in him is healed, and pouring out prayers for the healing of that which is yet unhealed.
  21. That the Roman dominion was granted by Him from whom is all power, and by whose providence all things are ruled.

BOOK XIII. - That death is penal, and had its origin in Adam's sin, #City of God, #Saint Augustine of Hippo, #Christianity
  On this account some allegorize all that concerns Paradise itself, where the first men, the parents of the human race, are, according to the truth of holy Scripture, recorded to have been; and they understand all its trees and fruit-bearing plants as virtues and habits of life, as if they had no existence in the external world, but were only so spoken of or related for the sake of spiritual meanings. As if there could not be a real terrestrial Paradise! As if there never existed these two women, Sarah and Hagar, nor the two sons who were born to Abraham, the one of the bond woman, the other of the free, because the apostle says that in them the two covenants were prefigured; or as if water never flowed from the rock when Moses struck it, because therein Christ can be seen in a figure, as the same apostle says, "Now that rock was Christ!"[602] No[Pg 546] one, then, denies that Paradise may signify the life of the blessed; its four rivers, the four virtues, Prudence, fortitude, temperance, and justice; its trees, all useful knowledge; its fruits, the customs of the godly; its tree of life, wisdom herself, the mother of all good; and the tree of the knowledge of good and evil, the experience of a broken commandment. The punishment which God appointed was in itself a just, and therefore a good thing; but man's experience of it is not good.
  These things can also and more profitably be understood of the Church, so that they become prophetic foreshadowings of things to come. Thus Paradise is the Church, as it is called in the Canticles;[603] the four rivers of Paradise are the four gospels; the fruit-trees the saints, and the fruit their works; the tree of life is the holy of holies, Christ; the tree of the knowledge of good and evil, the will's free choice. For if man despise the will of God, he can only destroy himself; and so he learns the difference between consecrating himself to the common good and revelling in his own. For he who loves himself is abandoned to himself, in order that, being overwhelmed with fears and sorrows, he may cry, if there be yet soul in him to feel his ills, in the words of the psalm, "My soul is cast down within me,"[604] and when chastened, may say, "Because of his strength I will wait upon Thee."[605] These and similar allegorical interpretations may be suitably put upon Paradise without giving offence to any one, while yet we believe the strict truth of the history, confirmed by its circumstantial narrative of facts.[606]

BOOK XIX. - A review of the philosophical opinions regarding the Supreme Good, and a comparison of these opinions with the Christian belief regarding happiness, #City of God, #Saint Augustine of Hippo, #Christianity
  What shall I say of that virtue which is called Prudence? Is not all its vigilance spent in the discernment of good from evil things, so that no mistake may be admitted about what we should desire and what avoid? And thus it is itself a proof that we are in the midst of evils, or that evils are in us; for it teaches us that it is an evil to consent to sin, and a good to refuse this consent. And yet this evil, to which Prudence teaches and temperance enables us not to consent, is removed from this life neither by Prudence nor by temperance. And justice, whose office it is to render to every man his due, whereby there is in man himself a certain just order of nature, so that the soul is subjected to God, and the flesh to the soul, and consequently both soul and flesh to God,does not this virtue demonstrate that it is as yet rather labouring towards its end than resting in its finished work? For the soul is so much the less subjected to God as it is less occupied with the thought of God; and the flesh is so much the less subjected to the spirit as it lusts more vehemently against the spirit. So long, therefore, as we are beset by this weakness, this plague, this disease, how shall we dare to say that we are safe? and if not safe, then how can we be already enjoying our final beatitude? Then that virtue which goes by the name of fortitude is the plainest proof of the ills of life, for it is these ills which it is compelled to bear patiently. And this holds good, no matter though the ripest wisdom co-exists with it. And I am at a loss to understand how the Stoic philosophers can presume to say that these are no ills, though at the same time they allow the wise man to commit suicide and pass out of this life if they become so grievous that he[Pg 305] cannot or ought not to endure them. But such is the stupid pride of these men who fancy that the supreme good can be found in this life, and that they can become happy by their own resources, that their wise man, or at least the man whom they fancifully depict as such, is always happy, even though he become blind, deaf, dumb, mutilated, racked with pains, or suffer any conceivable calamity such as may compel him to make away with himself; and they are not ashamed to call the life that is beset with these evils happy. O happy life, which seeks the aid of death to end it! If it is happy, let the wise man remain in it; but if these ills drive him out of it, in what sense is it happy? Or how can they say that these are not evils which conquer the virtue of fortitude, and force it not only to yield, but so to rave that it in one breath calls life happy and recommends it to be given up? For who is so blind as not to see that if it were happy it would not be fled from? And if they say we should flee from it on account of the infirmities that beset it, why then do they not lower their pride and acknowledge that it is miserable? Was it, I would ask, fortitude or weakness which prompted Cato to kill himself? for he would not have done so had he not been too weak to endure Csar's victory. Where, then, is his fortitude? It has yielded, it has succumbed, it has been so thoroughly overcome as to abandon, forsake, flee this happy life. Or was it no longer happy? Then it was miserable. How, then, were these not evils which made life miserable, and a thing to be escaped from?
  And therefore those who admit that these are evils, as the Peripatetics do, and the Old Academy, the sect which Varro advocates, express a more intelligible doctrine; but theirs also is a surprising mistake, for they contend that this is a happy life which is beset by these evils, even though they be so great that he who endures them should commit suicide to escape them. "Pains and anguish of body," says Varro, "are evils, and so much the worse in proportion to their severity; and to escape them you must quit this life." What life, I pray? This life, he says, which is oppressed by such evils. Then it is happy in the midst of these very evils on account of which you say we must quit it? Or do you call it happy[Pg 306] because you are at liberty to escape these evils by death? What, then, if by some secret judgment of God you were held fast and not permitted to die, nor suffered to live without these evils? In that case, at least, you would say that such a life was miserable. It is soon relinquished, no doubt, but this does not make it not miserable; for were it eternal, you yourself would pronounce it miserable. Its brevity, therefore, does not clear it of misery; neither ought it to be called happiness because it is a brief misery. Certainly there is a mighty force in these evils which compel a manaccording to them, even a wise manto cease to be a man that he may escape them, though they say, and say truly, that it is as it were the first and strongest demand of nature that a man cherish himself, and naturally therefore avoid death, and should so stand his own friend as to wish and vehemently aim at continuing to exist as a living creature, and subsisting in this union of soul and body. There is a mighty force in these evils to overcome this natural instinct by which death is by every means and with all a man's efforts avoided, and to overcome it so completely that what was avoided is desired, sought after, and if it cannot in any other way be obtained, is inflicted by the man on himself. There is a mighty force in these evils which make fortitude a homicide,if, indeed, that is to be called fortitude which is so thoroughly overcome by these evils, that it not only cannot preserve by patience the man whom it undertook to govern and defend, but is itself obliged to kill him. The wise man, I admit, ought to bear death with patience, but when it is inflicted by another. If, then, as these men maintain, he is obliged to inflict it on himself, certainly it must be owned that the ills which compel him to this are not only evils, but intolerable evils. The life, then, which is either subject to accidents, or environed with evils so considerable and grievous, could never have been called happy, if the men who give it this name had condescended to yield to the truth, and to be conquered by valid arguments, when they inquired after the happy life, as they yield to unhappiness, and are overcome by overwhelming evils, when they put themselves to death, and if they had not fancied that the supreme good was to be found in this mortal[Pg 307] life; for the very virtues of this life, which are certainly its best and most useful possessions, are all the more telling proofs of its miseries in proportion as they are helpful against the violence of its dangers, toils, and woes. For if these are true virtues, and such cannot exist save in those who have true piety,they do not profess to be able to deliver the men who possess them from all miseries; for true virtues tell no such lies, but they profess that by the hope of the future world this life, which is miserably involved in the many and great evils of this world, is happy as it is also safe. For if not yet safe, how could it be happy? And therefore the Apostle Paul, speaking not of men without Prudence, temperance, fortitude, and justice, but of those whose lives were regulated by true piety, and whose virtues were therefore true, says, "For we are saved by hope: now hope which is seen is not hope; for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it."[628] As, therefore, we are saved, so we are made happy by hope. And as we do not as yet possess a present, but look for a future salvation, so is it with our happiness, and this "with patience;" for we are encompassed with evils, which we ought patiently to endure, until we come to the ineffable enjoyment of unmixed good; for there shall be no longer anything to endure. Salvation, such as it shall be in the world to come, shall itself be our final happiness. And this happiness these philosophers refuse to believe in, because they do not see it, and attempt to fabricate for themselves a happiness in this life, based upon a virtue which is as deceitful as it is proud.
  5. Of the social life, which, though most desirable, is frequently disturbed by many distresses.

BOOK X. - Porphyrys doctrine of redemption, #City of God, #Saint Augustine of Hippo, #Christianity
  You drive men, therefore, into the most palpable error. And yet you are not ashamed of doing so much harm, though you call yourself a lover of virtue and wisdom. Had you been true and faithful in this profession, you would have recognised Christ, the virtue of God and the wisdom of God, and would not, in the pride of vain science, have revolted from His wholesome humility. Nevertheless you acknowledge that the spiritual part of the soul can be purified by the virtue of chastity without the aid of those theurgic arts and mysteries which you wasted your time in learning. You even say, sometimes, that these mysteries do not raise the soul after death, so that, after the termination of this life, they seem to be of no service even to the part you call spiritual; and yet you recur on every opportunity to these arts, for no other purpose, so far as I see, than to appear an accomplished theurgist, and gratify those who are curious in illicit arts, or else to inspire others with the same curiosity. But we give you all praise for saying that this art is to be feared, both on account of the legal enactments against it, and by reason of the danger involved in the very practice of it. And would that in this, at least, you were listened to by its wretched votaries, that they might be withdrawn from entire absorption in it, or might even be preserved from tampering with it at all! You say, indeed, that ignorance, and the numberless vices resulting from it, cannot be removed by any mysteries, but only by the , that is, the Father's mind or intellect conscious of the Father's will. But that Christ is this mind you do not believe; for Him you despise on account of the body He took of a woman and the shame of the cross; for your lofty wisdom spurns such low and contemptible things, and soars to more exalted regions. But He fulfils what the holy prophets truly predicted regarding Him: "I will destroy the wisdom of the wise, and bring to nought the Prudence of the prudent."[Pg 423][424] For He does not destroy and bring to nought His own gift in them, but what they arrogate to themselves, and do not hold of Him. And hence the apostle, having quoted this testimony from the prophet, adds, "Where is the wise? where is the scribe? where is the disputer of this world? Hath not God made foolish the wisdom of this world? For after that, in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. For the Jews require a sign, and the Greeks seek after wisdom; but we preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. Because the foolishness of God is wiser than men; and the weakness of God is stronger than men."[425] This is despised as a weak and foolish thing by those who are wise and strong in themselves; yet this is the grace which heals the weak, who do not proudly boast a blessedness of their own, but rather humbly acknowledge their real misery.
  29. Of the incarnation of our Lord Jesus Christ, which the Platonists in their impiety blush to acknowledge.

BOOK XVIII. - A parallel history of the earthly and heavenly cities from the time of Abraham to the end of the world, #City of God, #Saint Augustine of Hippo, #Christianity
  Jeremiah, like Isaiah, is one of the greater prophets, not of the minor, like the others from whose writings I have just given extracts. He prophesied when Josiah reigned in Jerusalem, and Ancus Martius at Rome, when the captivity of the Jews was already at hand; and he continued to prophesy down to the fifth month of the captivity, as we find from his writings. Zephaniah, one of the minor prophets, is put along with him, because he himself says that he prophesied in the days of Josiah; but he does not say till when. Jeremiah thus prophesied not only in the times of Ancus Martius, but also in those of Tarquinius Priscus, whom the Romans had for their fifth king. For he had already begun to reign when that captivity took place. Jeremiah, in prophesying of Christ, says, "The breath of our mouth, the Lord Christ, was taken in[Pg 257] our sins,"[549] thus briefly showing both that Christ is our Lord and that He suffered for us. Also in another place he says, "This is my God, and there shall none other be accounted of in comparison of Him; who hath found out all the way of Prudence, and hath given it to Jacob His servant, and to Israel His beloved: afterward He was seen on the earth, and conversed with men."[550] Some attribute this testimony not to Jeremiah, but to his secretary, who was called Baruch; but it is more commonly ascribed to Jeremiah. Again the same prophet says concerning Him, "Behold the days come, saith the Lord, that I will raise up unto David a righteous shoot, and a King shall reign and shall be wise, and shall do judgment and justice in the earth. In those days Judah shall be saved, and Israel shall dwell confidently: and this is the name which they shall call Him, Our righteous Lord."[551] And of the calling of the nations which was to come to pass, and which we now see fulfilled, he thus spoke: "O Lord my God, and my refuge in the day of evils, to Thee shall the nations come from the utmost end of the earth, saying, Truly our fathers have worshipped lying images, wherein there is no profit."[552] But that the Jews, by whom He behoved even to be slain, were not going to acknowledge Him, this prophet thus intimates: "Heavy is the heart through all; and He is a man, and who shall know Him?"[553] That passage also is his which I have quoted in the seventeenth book concerning the new testament, of which Christ is the Mediator. For Jeremiah himself says, "Behold, the days come, saith the Lord, that I will complete over the house of Jacob a new testament," and the rest, which may be read there.[554]
  For the present I shall put down those predictions about Christ by the prophet Zephaniah, who prophesied with Jeremiah. "Wait ye upon me, saith the Lord, in the day of my resurrection, in the future; because it is my determination to assemble the nations, and gather together the kingdoms."[555] And again he says, "The Lord will be terrible upon them, and will exterminate all the gods of the earth; and they shall[Pg 258] worship Him every man from his place, even all the isles of the nations."[556] And a little after he says, "Then will I turn to the people a tongue, and to His offspring, that they may call upon the name of the Lord, and serve Him under one yoke. From the borders of the rivers of Ethiopia shall they bring sacrifices unto me. In that day thou shalt not be confounded for all thy curious inventions, which thou hast done impiously against me: for then I will take away from thee the naughtiness of thy trespass; and thou shalt no more magnify thyself above thy holy mountain. And I will leave in thee a meek and humble people, and they who shall be left of Israel shall fear the name of the Lord."[557] These are the remnant of whom the apostle quotes that which is elsewhere prophesied: "Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved."[558] These are the remnant of that nation who have believed in Christ.

BOOK XVII. - The history of the city of God from the times of the prophets to Christ, #City of God, #Saint Augustine of Hippo, #Christianity
  Therefore the advance of the city of God, where it reached the times of the kings, yielded a figure, when, on the rejection of Saul, David first obtained the kingdom on such a footing that thenceforth his descendants should reign in the earthly Jerusalem in continual succession; for the course of affairs signified and foretold, what is not to be passed by in silence, concerning the change of things to come, what belongs to both Testaments, the Old and the New,where the priesthood and kingdom are changed by one who is a priest, and at the same time a king, new and everlasting, even Christ Jesus. For both the substitution in the ministry of God, on Eli's rejection as priest, of Samuel, who executed at once the office of priest and judge, and the establishment of David in the kingdom, when Saul was rejected, typified this of which I speak. And Hannah herself, the mother of Samuel, who formerly was barren, and afterwards was gladdened with fertility, does not seem to prophesy anything else, when she exultingly pours forth her thanksgiving to the Lord, on yielding up to God the same boy she had born and weaned with the same piety with which she had vowed him. For she says, "My heart is made strong in the Lord, and my horn is exalted in my God; my mouth is enlarged over mine enemies; I am made glad in Thy salvation. Because there is none holy as the Lord; and none is righteous as our God: there is none holy save Thee. Do not glory so proudly, and do not speak lofty things, neither let vaunting talk come out of your mouth: for a God of knowledge is the Lord, and a God preparing His curious designs. The bow of the mighty hath He made weak, and the weak are girded with strength. They that were full of bread are diminished; and the hungry have passed beyond the earth: for the barren hath born seven; and she that hath many children is waxed feeble. The Lord killeth and maketh alive: He bringeth down to hell, and bringeth up again. The Lord maketh poor and maketh rich: He bringeth low and lifteth up. He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, that He may set him among[Pg 171] the mighty of [His] people, and maketh them inherit the throne of glory; giving the vow to him that voweth, and He hath blessed the years of the just: for man is not mighty in strength. The Lord shall make His adversary weak: the Lord is holy. Let not the prudent glory in his Prudence; and let not the mighty glory in his might; and let not the rich glory in his riches: but let him that glorieth glory in this, to understand and know the Lord, and to do judgment and justice in the midst of the earth. The Lord hath ascended into the heavens, and hath thundered: He shall judge the ends of the earth, for He is righteous: and He giveth strength to our kings, and shall exalt the horn of His Christ."[348]
  Do you say that these are the words of a single weak woman giving thanks for the birth of a son? Can the mind of men be so much averse to the light of truth as not to perceive that the sayings this woman pours forth exceed her measure? Moreover, he who is suitably interested in these things which have already begun to be fulfilled even in this earthly pilgrimage also, does he not apply his mind, and perceive, and acknowledge, that through this womanwhose very name, which is Hannah, means "His grace"the very Christian religion, the very city of God, whose king and founder is Christ, in fine, the very grace of God, hath thus spoken by the prophetic Spirit, whereby the proud are cut off so that they fall, and the humble are filled so that they rise, which that hymn chiefly celebrates? Unless perchance any one will say that this woman prophesied nothing, but only lauded God with exulting praise on account of the son whom she had obtained in answer to prayer. What then does she mean when she says, "The bow of the mighty hath He made weak, and the weak are girded with strength; they that were full of bread are diminished, and the hungry have gone beyond the earth; for the barren hath born seven, and she that hath many children is waxed feeble?" Had she herself born seven, although she had been barren? She had only one when she said that; neither did she bear seven afterwards, nor six, with whom Samuel himself might be the seventh, but three males and two females. And then, when[Pg 172] as yet no one was king over that people, whence, if she did not prophesy, did she say what she puts at the end, "He giveth strength to our kings, and shall exalt the horn of His Christ?"
  --
  But whence do they receive this, except from Him of whom it is here immediately said, "Giving the vow to him that voweth?" Otherwise they would be of those mighty ones whose bow is weakened. "Giving," she saith, "the vow to him that voweth." For no one could vow anything acceptable to God, unless he received from Him that which he might vow. There follows, "And He hath blessed the years of the just," to wit, that he may live for ever with Him to whom it is said, "And Thy years shall have no end." For there the years abide; but here they pass away, yea, they perish: for before they come they are not, and when they shall have come they shall not be, because they bring their[Pg 176] own end with them. Now of these two, that is, "giving the vow to him that voweth," and "He hath blessed the years of the just," the one is what we do, the other what we receive. But this other is not received from God, the liberal giver, until He, the helper, Himself has enabled us for the former; "for man is not mighty in strength." "The Lord shall make his adversary weak," to wit, him who envies the man that vows, and resists him, lest he should fulfil what he has vowed. Owing to the ambiguity of the Greek, it may also be understood "his own adversary." For when God has begun to possess us, immediately he who had been our adversary becomes His, and is conquered by us; but not by our own strength, "for man is not mighty in strength." Therefore "the Lord shall make His own adversary weak, the Lord is holy," that he may be conquered by the saints, whom the Lord, the Holy of holies, hath made saints. For this reason, "let not the prudent glory in his Prudence, and let not the mighty glory in his might, and let not the rich glory in his riches; but let him that glorieth glory in this,to understand and know the Lord, and to do judgment and justice in the midst of the earth." He in no small measure understands and knows the Lord who understands and knows that even this, that he can understand and know the Lord, is given to him by the Lord. "For what hast thou," saith the apostle, "that thou hast not received? But if thou hast received it, why dost thou glory as if thou hadst not received it?"[369] That is, as if thou hadst of thine own self whereof thou mightest glory. Now, he does judgment and justice who lives aright. But he lives aright who yields obedience to God when He commands. "The end of the commandment," that is, to which the commandment has reference, "is charity out of a pure heart, and a good conscience, and faith unfeigned." Moreover, this "charity," as the Apostle John testifies, "is of God."[370] Therefore to do justice and judgment is of God. But what is "in the midst of the earth?" For ought those who dwell in the ends of the earth not to do judgment and justice? Who would say so? Why, then, is it added, "In the midst of the earth?"[Pg 177] For if this had not been added, and it had only been said, "To do judgment and justice," this commandment would rather have pertained to both kinds of men,both those dwelling inland and those on the sea-coast. But lest any one should think that, after the end of the life led in this body, there remains a time for doing judgment and justice which he has not done while he was in the flesh, and that the divine judgment can thus be escaped, "in the midst of the earth" appears to me to be said of the time when every one lives in the body; for in this life every one carries about his own earth, which, on a man's dying, the common earth takes back, to be surely returned to him on his rising again. Therefore "in the midst of the earth," that is, while our soul is shut up in this earthly body, judgment and justice are to be done, which shall be profitable for us hereafter, when "every one shall receive according to that he hath done in the body, whether good or bad."[371] For when the apostle there says "in the body," he means in the time he has lived in the body. Yet if any one blaspheme with malicious mind and impious thought, without any member of his body being employed in it, he shall not therefore be guiltless because he has not done it with bodily motion, for he will have done it in that time which he has spent in the body. In the same way we may suitably understand what we read in the psalm, "But God, our King before the worlds, hath wrought salvation in the midst of the earth;"[372] so that the Lord Jesus may be understood to be our God who is before the worlds, because by Him the worlds were made, working our salvation in the midst of the earth, for the Word was made flesh and dwelt in an earthly body.
  Then after Hannah has prophesied in these words, that he who glorieth ought to glory not in himself at all, but in the Lord, she says, on account of the retri bution which is to come on the day of judgment, "The Lord hath ascended into the heavens, and hath thundered: He shall judge the ends of the earth, for He is righteous." Throughout she holds to the order of the creed of Christians: For the Lord Christ has ascended into heaven, and is to come thence to judge the quick and dead.[373] For, as saith the apostle, "Who hath ascended[Pg 178] but He who hath also descended into the lower parts of the earth? He that descended is the same also that ascended up above all heavens, that He might fill all things."[374] Therefore He hath thundered through His clouds, which He hath filled with His Holy Spirit when He ascended up. Concerning which the bond maid Jerusalem that is, the unfruitful vineyard is threatened in Isaiah the prophet that they shall rain no showers upon her. But "He shall judge the ends of the earth" is spoken as if it had been said, "even the extremes of the earth." For it does not mean that He shall not judge the other parts of the earth, who, without doubt, shall judge all men. But it is better to understand by the extremes of the earth the extremes of man, since those things shall not be judged which, in the middle time, are changed for the better or the worse, but the ending in which he shall be found who is judged. For which reason it is said, "He that shall persevere even unto the end, the same shall be saved."[375] He, therefore, who perseveringly does judgment and justice in the midst of the earth shall not be condemned when the extremes of the earth shall be judged. "And giveth," she saith, "strength to our kings," that He may not condemn them in judging. He giveth them strength whereby as kings they rule the flesh, and conquer the world in Him who hath poured out His blood for them. "And shall exalt the horn of His Christ." For He of whom it was said above, "The Lord hath ascended into the heavens," meaning the Lord Christ, Himself, as it is said here, "shall exalt the horn of His Christ." Who, therefore, is the Christ of His Christ? Does it mean that He shall exalt the horn of each one of His believing people, as she says in the beginning of this hymn, "Mine horn is exalted in my God?" For we can rightly call all those christs who are anointed with His chrism, forasmuch as the whole body with its head is one Christ.[376] These things hath Hannah, the mother of Samuel, the holy and much-praised man, prophesied, in which, indeed, the change of the ancient priesthood was then figured and is now fulfilled, since she that had many children is waxed feeble, that[Pg 179] the barren who hath born seven might have the new priesthood in Christ.
  --
  But as regards those three books which it is evident are Solomon's, and held canonical by the Jews, to show what of this kind may be found in them pertaining to Christ and the Church demands a laborious discussion, which, if now entered on, would leng then this work unduly. Yet what we read in the Proverbs of impious men saying, "Let us unrighteously hide in the earth the righteous man; yea, let us swallow him up alive as hell, and let us take away his memory from the earth: let us seize his precious possession,"[479] is not so obscure that it may not be understood, without laborious exposition, of Christ and His possession the Church. Indeed, the gospel parable about the wicked husbandmen shows that our Lord Jesus Himself said something like it: "This is the heir; come,[Pg 211] let us kill him, and the inheritance shall be ours."[480] In like manner also that passage in this same book, on which we have already touched[481] when we were speaking of the barren woman who hath born seven, must soon after it was uttered have come to be understood of only Christ and the Church by those who knew that Christ was the Wisdom of God. "Wisdom hath builded her an house, and hath set up seven pillars; she hath sacrificed her victims, she hath mingled her wine in the bowl; she hath also furnished her table. She hath sent her servants summoning to the bowl with excellent proclamation, saying, Who is simple, let him turn aside to me. And to the void of sense she hath said, Come, eat of my bread, and drink of the wine which I have mingled for you."[482] Here certainly we perceive that the Wisdom of God, that is, the Word co-eternal with the Father, hath builded Him an house, even a human body in the virgin womb, and hath subjoined the Church to it as members to a head, hath slain the martyrs as victims, hath furnished a table with wine and bread, where appears also the priesthood after the order of Melchizedek, and hath called the simple and the void of sense, because, as saith the apostle, "He hath chosen the weak things of this world that He might confound the things which are mighty."[483] Yet to these weak ones she saith what follows, "Forsake simplicity, that ye may live; and seek Prudence, that ye may have life."[484] But to be made partakers of this table is itself to begin to have life. For when he says in another book, which is called Ecclesiastes, "There is no good for a man, except that he should eat and drink,"[485] what can he be more credibly understood to say, than what belongs to the participation of this table which the Mediator of the New Testament Himself, the Priest after the order of Melchizedek, furnishes with His own body and blood? For that sacrifice has succeeded all the sacrifices of the Old Testament, which were slain as a shadow of that which was to come; wherefore also we recognise the voice in the 40th Psalm as that of the same Mediator speaking through prophesy, "Sacrifice and offering[Pg 212] Thou didst not desire; but a body hast Thou perfected for me."[486] Because, instead of all these sacrifices and oblations, His body is offered, and is served up to the partakers of it. For that this Ecclesiastes, in this sentence about eating and drinking, which he often repeats, and very much commends, does not savour the dainties of carnal pleasures, is made plain enough when he says, "It is better to go into the house of mourning than to go into the house of feasting."[487] And a little after He says, "The heart of the wise is in the house of mourning, and the heart of the simple in the house of feasting."[488] But I think that more worthy of quotation from this book which relates to both cities, the one of the devil, the other of Christ, and to their kings, the devil and Christ: "Woe to thee, O land," he says, "when thy king is a youth, and thy princes eat in the morning! Blessed art thou, O land, when thy king is the son of nobles, and thy princes eat in season, in fortitude, and not in confusion!"[489] He has called the devil a youth, because of the folly and pride, and rashness and unruliness, and other vices which are wont to abound at that age; but Christ is the Son of nobles, that is, of the holy patriarchs, of those belonging to the free city, of whom He was begotten in the flesh. The princes of that and other cities are eaters in the morning, that is, before the suitable hour, because they do not expect the seasonable felicity, which is the true, in the world to come, desiring to be speedily made happy with the renown of this world, but the princes of the city of Christ patiently wait for the time of a blessedness that is not fallacious. This is expressed by the words, "in fortitude, and not in confusion," because hope does not deceive them, of which the apostle says, "But hope maketh not ashamed."[490] A psalm also saith, "For they that hope in Thee shall not be put to shame."[491] But now the Song of Songs is a certain spiritual pleasure of holy minds, in the marriage of that King and Queen-city, that is, Christ and the Church. But this pleasure is wrapped up in allegorical veils, that the Bridegroom may be more ardently desired, and more joyfully unveiled, and may appear; to whom it is said in this same song, "Equity hath delighted Thee;"[Pg 213][492] and the bride who those hears, "Charity is in thy delights."[493] We pass over many things in silence, in our desire to finish this work.
  21. Of the kings after Solomon, both in Judah and Israel.

BOOK XXII. - Of the eternal happiness of the saints, the resurrection of the body, and the miracles of the early Church, #City of God, #Saint Augustine of Hippo, #Christianity
  It is He, then, who has given to the human soul a mind, in which reason and understanding lie as it were asleep during infancy, and as if they were not, destined, however, to be awakened and exercised as years increase, so as to become capable of knowledge and of receiving instruction, fit to understand what is true and to love what is good. It is by this capacity the soul drinks in wisdom, and becomes endowed with those virtues by which, in Prudence, fortitude, temperance, and righteousness, it makes war upon error and the other inborn vices, and conquers them by fixing its desires upon no other object than the supreme and unchangeable Good. And even though this be not uniformly the result, yet who can competently utter or even conceive the grandeur of this work of the Almighty, and the unspeakable boon He has conferred upon our rational nature, by giving us even the capacity of such attainment? For over and above those arts which are called virtues, and which teach us how we may spend our life well, and attain to endless happiness,arts which are given to the children of the promise and the kingdom by the sole grace of God which is in Christ,has not the genius of man invented and applied countless astonishing arts, partly the result of necessity, partly the result of exuberant invention, so that this vigour of mind, which is so active in the discovery not merely of superfluous but even of dangerous and destructive things, betokens an inexhaustible wealth in the nature which can invent, learn, or employ such arts? What wonderfulone might say stupefyingadvances has human industry made in the arts of weaving and building, of agriculture and navigation! With what endless variety are designs in pottery, painting, and sculpture produced, and with what skill executed! What wonderful spectacles are exhibited in the theatres, which those who have not seen them cannot credit! How skilful the contrivances for catching, killing, or taming wild beasts! And for the injury of men, also, how many kinds of poisons, weapons, engines of destruction, have been invented, while for the preservation or restoration of health the appliances and remedies are infinite![Pg 526] To provoke appetite and please the palate, what a variety of seasonings have been concocted! To express and gain entrance for thoughts, what a multitude and variety of signs there are, among which speaking and writing hold the first place! what ornaments has eloquence at comm and to delight the mind! what wealth of song is there to captivate the ear! how many musical instruments and strains of harmony have been devised! What skill has been attained in measures and numbers! with what sagacity have the movements and connections of the stars been discovered! Who could tell the thought that has been spent upon nature, even though, despairing of recounting it in detail, he endeavoured only to give a general view of it? In fine, even the defence of errors and misapprehensions, which has illustrated the genius of heretics and philosophers, cannot be sufficiently declared. For at present it is the nature of the human mind which adorns this mortal life which we are extolling, and not the faith and the way of truth which lead to immortality. And since this great nature has certainly been created by the true and supreme God, who administers all things He has made with absolute power and justice, it could never have fallen into these miseries, nor have gone out of them to miseries eternal,saving only those who are redeemed,had not an exceeding great sin been found in the first man from whom the rest have sprung.
  Moreover, even in the body, though it dies like that of the beasts, and is in many ways weaker than theirs, what goodness of God, what providence of the great Creator, is apparent! The organs of sense and the rest of the members, are not they so placed, the appearance, and form, and stature of the body as a whole, is it not so fashioned, as to indicate that it was made for the service of a reasonable soul? Man has not been created stooping towards the earth, like the irrational animals; but his bodily form, erect and looking heavenwards, admonishes him to mind the things that are above. Then the marvellous nimbleness which has been given to the tongue and the hands, fitting them to speak, and write, and execute so many duties, and practise so many arts, does it not prove the excellence of the soul for which such an assistant was provided?[Pg 527] And even apart from its adaptation to the work required of it, there is such a symmetry in its various parts, and so beautiful a proportion maintained, that one is at a loss to decide whether, in creating the body, greater regard was paid to utility or to beauty. Assuredly no part of the body has been created for the sake of utility which does not also contri bute something to its beauty. And this would be all the more apparent, if we knew more precisely how all its parts are connected and adapted to one another, and were not limited in our observations to what appears on the surface; for as to what is covered up and hidden from our view, the intricate web of veins and nerves, the vital parts of all that lies under the skin, no one can discover it. For although, with a cruel zeal for science, some medical men, who are called anatomists, have dissected the bodies of the dead, and sometimes even of sick persons who died under their knives, and have inhumanly pried into the secrets of the human body to learn the nature of the disease and its exact seat, and how it might be cured, yet those relations of which I speak, and which form the concord,[1020] or, as the Greeks call it, "harmony," of the whole body outside and in, as of some instrument, no one has been able to discover, because no one has been audacious enough to seek for them. But if these could be known, then even the inward parts, which seem to have no beauty, would so delight us with their exquisite fitness, as to afford a profounder satisfaction to the mind and the eyes are but its ministersthan the obvious beauty which gratifies the eye. There are some things, too, which have such a place in the body, that they obviously serve no useful purpose, but are solely for beauty, as e.g. the teats on a man's breast, or the beard on his face; for that this is for ornament, and not for protection, is proved by the bare faces of women, who ought rather, as the weaker sex, to enjoy such a defence. If, therefore, of all those members which are exposed to our view, there is certainly not one in which beauty is sacrificed to utility, while there are some which serve no purpose but only beauty, I think it can readily be concluded that in the creation[Pg 528] of the human body comeliness was more regarded than necessity. In truth, necessity is a transitory thing; and the time is coming when we shall enjoy one another's beauty without any lust,a condition which will specially redound to the praise of the Creator, who, as it is said in the psalm, has "put on praise and comeliness."[1021]

ENNEAD 01.02 - Concerning Virtue., #Plotinus - Complete Works Vol 01, #Plotinus, #Christianity
  It would not be proper to attribute to Him the homely (or, civil) virtues, such as Prudence, which "relates to the rational part of our nature"; courage, which "relates to our irascible part"; temperance, which consists of the harmonious consonance of our desires and our reason; last, of justice, which "consists in the accomplishment by all these faculties of the function proper to each of them," "whether to command, or to obey," (as said Plato338). But if we cannot become assimilated to the divinity by these homely virtues, that process must demand similarly named virtues of a superior order. However, these homely virtues would not be entirely useless to achieve that result, for one cannot say that while practising them one does not at all resemble the divinity as they who practise them are reputed to be godlike. These lower virtues do therefore yield some resemblance to the divinity, but complete assimilation can result only from virtues of a higher order.
  THE DIVINE NEED NOT POSSESS THE LOWER VIRTUES BY WHICH WE ARE ASSIMILATED TO HIM.
  --
  How then do the virtues purify? How does this process of purification bring us as near as possible to the divinity? So long as the soul is mingled with the body, sharing its passions and opinions, she is evil. She becomes better, that is, she acquires virtues, only when, instead of agreeing with the body, she thinks by herself (this is true thought, and constitutes Prudence); when she ceases to share its passions (in other words, temperance); when she no longer fears separation from the body (a state called courage); and last, when reason and intelligence can enforce their comm and (or justice).
  SELF-CONTROL IS ASSIMILATION TO THE DIVINITY.
  --
  7. Within the soul the virtues have the same interconnection obtaining within Intelligence between the types superior to virtue. For Intelligence, it is thought that constitutes wisdom and Prudence; conversion towards oneself is temperance; the fulfillment of one's proper function is justice, and the intelligence's perseverance in remaining within itself, in maintaining itself pure and separated from matter, is analogous to courage. To contemplate intelligence will therefore, for the soul, constitute wisdom and Prudence, which then become virtues, and no longer remain mere intellectual types. For the soul is not identical with the essences she thinks, as is intelligence. Similarly, the other soul-virtues will correspond to the superior types. It is not otherwise with purification, for since every virtue is a purification, virtue exacts preliminary purification; otherwise, it would not be perfect.
  THE HIGHER VIRTUES IMPLY THE LOWER; BUT NOT CONVERSELY.
  --
  (Many interesting questions remain). Is it possible for a man to possess the higher or lower virtues in accomplished reality, or otherwise (merely theoretically)? To decide that, we would have individually to examine each, as, for example, Prudence. How could such a virtue exist merely potentially, borrowing its principles from elsewhere? What would happen if one virtue advanced naturally to a certain degree, and another virtue to another? What would you think of a temperance which would moderate certain (impulses), while entirely suppressing others? Similar questions might be raised about other virtues, and the arbiter of the degree to which the virtues have attained would have to be Prudence.
  THE HOMELY VIRTUES MUST BE SUPPLEMENTED BY DIVINE DISCONTENT.

ENNEAD 01.02 - Of Virtues., #Plotinus - Complete Works Vol 04, #Plotinus, #Christianity
  3. There is a third kind of virtues, which are superior to the civil and purificatory virtues, the "virtues of the soul that contemplates intelligence." "Here Prudence and wisdom consist in contemplating the "beings" or essences contained by intelligence; justice consists in the soul's fulfilling of her characteristic function; that is, in attaching herself to intelligence and to direct her activity thither. Temperance is the intimate conversion of the soul towards Intelligence, while courage is the impassibility by which the soul becomes assimilated to what she contemplates, since the soul's nature is to be impassible.326 These virtues are as intimately concatenated as the other (lower forms)."
  4. There is a fourth kind of virtues, the "exemplary virtues," which reside within intelligence. Their superiority to the virtues of the soul is the same as that of the type to the image; for intelligence contains simultaneously all the "beings" or essences which are the types of lower things. "Within intelligence, Prudence is the science; wisdom is the thought, temperance is the conversion towards oneself; justice is the accomplishment of one's characteristic function; courage is the identity of intelligence, its perseverance in purity, concentrated within itself, in virtue of its superiority."1218327
  We thus have four kinds of virtues: 1, the exemplary virtues, characteristic of intelligence, and of the "being" or nature to which they belong; 2, the virtues of the soul turned towards intelligence, and filled with her contemplation; 3, the virtues of the soul that purifies herself, or which has purified herself from the brutal passions characteristic of the body; 4, the virtues that adorn the man by restraining within narrow limits the action of the irrational part, and by moderating the passions. "He who possesses the virtues of the superior order necessarily (potentially) possesses the inferior virtues. But the converse does not occur."328 "He who possesses the superior virtues will not prefer to practice the lower virtues because of the mere possession thereof; he will practice them only when circumstances will invite (it). The objects, indeed, differ with the kind of virtues. The object of the civil virtues is to moderate our passions so as to conform our conduct to the laws of human nature. That of the purificatory virtues is to detach the soul completely from the passions. That of the contemplative virtues is to apply the soul to intellectual operations, even to the extent of no longer having to think of the need of freeing oneself from the passions. Last, that of the exemplary virtues is similar to that of the other virtues. Thus the practical virtues make man virtuous; the purificatory virtues make man divine, or make of the good man, a protecting deity; the contemplative virtues deify; while the exemplary virtues make a man the parent of divinities. We should specially apply ourselves to purificatory virtues believing that we can acquire them even in this life; and that possession of them leads to superior virtues. We must push purification as far as possible, as it consists in separating (the soul) from the body, and in freeing oneself from any passional movement of the irrational part. But how can one purify the soul? To what limit may purification1219 be pushed? These are two questions that demand examination.

ENNEAD 01.03 - Of Dialectic, or the Means of Raising the Soul to the Intelligible World., #Plotinus - Complete Works Vol 01, #Plotinus, #Christianity
  6. Dialectics, therefore, is only one part of philosophy, but the most important. Indeed, philosophy has other branches. First, it studies nature (in physics), therein employing dialectics, as the other arts employ arithmetic, though philosophy owes far more to dialectics. Then philosophy treats of morals, and here again it is dialectics that ascertains the principles; ethics limits itself to building good habits thereon, and to propose the exercises that shall produce those good habits. The (Aristotelian) rational virtues also owe to dialectics the principles which seem to be their characteristics; for they chiefly deal with material things (because they moderate the passions). The other virtues351 also imply the application of reason to the passions and actions which are characteristic of each of them. However, Prudence applies reason to them in a superior manner. Prudence deals rather with the universal, considering whether the virtues concatenate, and whether an action should be done now, or be deferred, or be superseded by another352 (as thought Aristotle). Now it is dialectics, or its resultant science of wisdom which, under a general and immaterial form, furnishes Prudence with all the principles it needs.
  275

ENNEAD 01.06 - Of Beauty., #Plotinus - Complete Works Vol 01, #Plotinus, #Christianity
  6. Thus, according to the ancient (Platonic or Empedoclean) maxim, "courage, temperance, all the virtues, nay, even Prudence, are but purifications." The mysteries were therefore wise in teaching that the man who has not been purified will, in hell, dwell at the bottom of a swamp; for everything that is not pure, because of its very perversity, delights in mud, just as we see the impure swine wallow in the mud with delight. And indeed, what would real temperance consist of, if it be not to avoid attaching oneself to the pleasures of the body, and to flee from them as impure, and as only proper for an impure being? What else is courage, unless no longer to fear death, which is mere separation of the soul from the body? Whoever therefore is willing to withdraw from the body could surely not fear death. Magnanimity is nothing but scorn of things here below. Last, Prudence is the thought which, detached from the earth, raises the soul to the intelligible world. The purified soul, therefore, becomes a form, a reason, an incorporeal and intellectual essence; she belongs entirely to the divinity, in whom resides the source of the beautiful, and of all the qualities which have affinity with it.
  THE SOUL'S WELFARE IS TO RESEMBLE THE DIVINITY.

ENNEAD 02.03 - Whether Astrology is of any Value., #Plotinus - Complete Works Vol 04, #Plotinus, #Christianity
  18. Must the evils in the universe be considered as necessary,266 because they are the consequences of the superior principles? Yes, for without them the universe would be imperfect. The greater number of evils, if not all of them, are useful to the universe; such as the venomous animals; though they often ignore their real utility. Even wickedness is useful in certain respects, and can produce many beautiful things; for example, it leads to fine inventions, it forces men to Prudence, and does not let them fall asleep in an indolent security.267
  PICTURE OF THE STRUCTURE OF THE UNIVERSE.

ENNEAD 02.09 - Against the Gnostics; or, That the Creator and the World are Not Evil., #Plotinus - Complete Works Vol 02, #Plotinus, #Christianity
  The reader must now clearly see the kind of assertions given out by the (Gnostics), and what their purpose must be. What they say about demons (or guardians) has here been mentioned only as a commentary on their vain pretenses. Other opinions of the (Gnostics) may best be judged by a perusal of their books, by each individual for himself. Remember always that our system of philosophy contains, beside the other good (reasons), the simplicity of moral habits, the purity of intelligence, and that instead of vain boasting it recommends the care of personal dignity, rational self-confidence, Prudence, reserve, and circumspection. The remainder (of Gnostic philosophy) may well be contrasted with ours. As all that is taught by the Gnostics is very different629 (from our teachings), we would have no advantage in a further detailed contrast; and it would be unworthy of us to pursue the matter(?).
  THE GNOSTIC DESTINY OF MAN IS DEMORALIZING.

ENNEAD 03.01 - Concerning Fate., #Plotinus - Complete Works Vol 01, #Plotinus, #Christianity
  10. The conclusion of our discussion is that while everything is indicated and produced by causes, these are of two kinds: First the human soul, and then only exterior circumstances. When the soul acts "conformably to right reason" she acts freely. Otherwise, she is tangled up in her deeds, and she is rather "passive" than "active." Therefore, whenever she lacks Prudence, the exterior circumstances are the causes of her actions; one then has good reason to say that she obeys Fate, especially if Fate is here considered as an exterior cause. On the contrary, virtuous actions are derived from ourselves; for, when we are independent, it is99 natural for us to produce them. Virtuous men act, and do good freely. Others do good only in breathing-spells left them in between by their passions. If, during these intervals, they practice the precepts of wisdom, it is not because they receive them from some other being, it is merely because their passions do not hinder them from listening to the voice of reason.
  As the first book seemed Platonic, and the second Numenian, so this third one seems called forth by the practical opposition of astrologers or Gnostics. Later in life, his thirty-third book, ii. 9, was to take up again this polemic in more extended form. This chronologic arrangement of Plotinos's first three books reveals his three chief sources of interestdevotion to Plato, reliance on Numenius, and opposition to the Gnostics and astrologers.

ENNEAD 03.05 - Of Love, or Eros., #Plotinus - Complete Works Vol 04, #Plotinus, #Christianity
  5. What is the nature of this Guardian, and what is, in general, the nature of guardians, according to (Plato's treatment of the subject in) his "Banquet"? What is the nature of guardians? What is the nature of the Love born of Need (Penia) and Abundance (Poros), son of Prudence (Metis), at the birth of Venus?132
  (Plutarch)133 held that Plato, by Love, meant the world. He should have stated that Love is part of the world, and was born in it. His opinion is erroneous, as may be demonstrated by several proofs. First, (Plato) calls the world a blessed deity, that is self-1131sufficient; however, he never attributes these characteristics to Love, which he always calls a needy being. Further, the world is composed of a body and a Soul, the latter being Venus; consequently, Venus would be the directing part of Love; or, if we take the world to mean the world-Soul, just as we often say "man" when we mean the human soul,134 Love would be identical with Venus. Third, if Love, which is a Guardian, is the world, why should not the other Guardians (who evidently are of the same nature) not also be the world? In this case, the world would be composed of Guardians. Fourth, how could we apply to the world that which (Plato) says of Love, that it is the "guardian of fair children"? Last, Plato describes Love as lacking clothing, shoes, and lodging. This could not be applied to the world without absurdity or ridicule.

ENNEAD 04.03 - Psychological Questions., #Plotinus - Complete Works Vol 02, #Plotinus, #Christianity
  24. Whither will the soul pass when she shall have left the body? She will not go where there is nothing suitable to receive her. She could not pass into what is not naturally disposed to receive her, unless there be something that would attract a soul that had lost her Prudence. In this case, the soul remains in whatever is capable of receiving her, and follows it whither that (receptive matter) can exist and beget. Now as there are different places, it is necessary that the difference (of the dwellings in which the souls come to dwell)427 should be derived from the disposition of each soul, and of justice which reigns above beings. No one indeed could escape the punishment which unjust actions deserve. The divine law138 is inevitable, and possesses the power of carrying out the judgments (according to its decrees). The man who is destined to undergo a punishment is, in spite of himself, dragged towards that punishment, and is driven around139 by a movement that never stops. Then, as if wearied of struggling against things to which he desired to offer resistance, he betakes himself to the place that is suitable to him, and thus by a voluntary movement undergoes involuntary suffering. The law prescribes the greatness and duration of the punishment. Later, as a result of the harmony that directs everything in the universe, the end of the punishment endured by the soul coincides with the soul's receiving strength to leave those places.
  PURE INCORPOREAL SOULS DWELL WITHIN INTELLIGENCE IN DIVINITY.

ENNEAD 04.07 - Of the Immortality of the Soul: Polemic Against Materialism., #Plotinus - Complete Works Vol 01, #Plotinus, #Christianity
  Neither do beauty or justice possess extension, I suppose; and their conception must be similar. These things can be cognized or retained only by the indivisible part of the soul. If the latter were corporeal, where indeed could virtues, Prudence, justice and courage exist? In this case, virtues (as Critias thought),61 would be no more than a certain disposition of the spirit, or blood (as Empedocles also thought).62 For instance, courage and temperance would respectively be no more than a certain irritability, and a fortunate temperament of the spirit; beauty would consist in the agreeable shape of outlines, which cause persons, in whom they occur, to be called elegant and handsome. Under this hypothesis, indeed, the types of spirit might possess vigor and beauty. But what need would it have of temperance? On the contrary, the spirit would seek to be agreeably affected by the things it touches and embraces, to enjoy a moderate heat, a gentle coolness, and to be in contact only with sweet, tender, and smooth entities. What incentive would the spirit have to apportion rewards to those who had deserved them?
  IF VIRTUE WERE CORPOREAL IT WOULD BE PERISHABLE.

ENNEAD 06.05 - The One and Identical Being is Everywhere Present In Its Entirety.345, #Plotinus - Complete Works Vol 04, #Plotinus, #Christianity
  As Plotinos does not give exact quotations and references, it is difficult always to give their undoubted source. As probably Platonic we may mention the passage about the universal Soul taking care of all that is inanimate;609 and "When one has arrived at individuals, they must be abandoned to infinity."610 Also other quotations.611 The line "It might be said that virtues are actualizations,"612 might be Aristotelian. We also find:613 "Thus, according to the ancient maxim, 'Courage, temperance, all the virtues, even Prudence, are but purifications.'" "That is the reason that it is right to say that the 'soul's welfare and beauty lie in assimilating herself to the divinity.'" This sounds Platonic, but might be Numenian.
  In this connection it might not be uninteresting to note passages in Numenius which are attri buted to Plato, but which are not to be identified: "O Men, the Mind which you dimly perceive is not the First Mind;1318 but before this Mind is another one, which is older and diviner." "That the Good is One."614
  --
  Metis or Prudence (myth of), iii. 5.5 (50-1130).
  Microcosm, iv. 3.10 (27-406).
  --
  Virtues, homely (civil, Prudence, courage, temperance, justice), i. 2.1 (19-257).
  Virtues, homely, produce in man a measure and proportion, i. 2.2 (19-259).
  --
  Wisdom and Prudence, first are types; become virtues by contemplation of soul, i. 2.7 (19-267).
  Wisdom derived from intelligence, and ultimately from good, v. 9.2 (5-104).

ENNEAD 06.06 - Of Numbers., #Plotinus - Complete Works Vol 03, #Plotinus, #Christianity
  In what sense does the number which is within us (before we enumerate) have a mode (of existence) other (than the one we produce in enumeration)? Because it is the number constitutive of our being, which, as Plato says,40 participates in number and harmony, and is a number and harmony; for the soul is said to be neither a body nor an extension; she therefore is a number, since she is a being. The number of the body is a being of the same nature as the body; the number of the soul consists in the beings which are incorporeal like souls. Then, for the intelligible entities, if the animal itself be plurality, if it be a triad, the triad that exists in the animal is essential. As to the triad which subsists, not in the animal, but in essence, it is the principle of being. If you enumerate the animal and the beautiful, each of these two in itself is a unity; but (in enumerating them), you beget number in yourself, and you conceive a certain quantity, the pair. If (like the Pythagoreans) you say that virtue is a group of four, or tetrad, it is one so far as its parts (justice, Prudence, courage, and temperance) contri bute to the formation of a unity; you may add that this group of four, or tetrad, is a unity, so far as it is a kind of substrate; as to you, you connect this tetrad with the one that is inside of you.67441
  HOW A NUMBER MAY BE CALLED INFINITE.42

Gorgias, #unset, #Arthur C Clarke, #Fiction
  SOCRATES: In the second place, we should have to consider whether we had ever constructed any private house, either of our own or for our friends, and whether this building of ours was a success or not; and if upon consideration we found that we had had good and eminent masters, and had been successful in constructing many fine buildings, not only with their assistance, but without them, by our own unaided skillin that case Prudence would not dissuade us from proceeding to the construction of public works. But if we had no master to show, and only a number of worthless buildings or none at all, then, surely, it would be ridiculous in us to attempt public works, or to advise one another to undertake them. Is not this true?
  CALLICLES: Certainly.

Liber 111 - The Book of Wisdom - LIBER ALEPH VEL CXI, #unset, #Arthur C Clarke, #Fiction
   ON Prudence
   ON THE3?.ATIONALITY OF THE LIFE OF THE MAGICIAN
  --
   ON THE Prudence OF THE A.. A..
   FURTHER ON THIS PATH
   OF Prudence IN THE ART OF TEACHING
   ON THE MIND ENEMY OF THE SOUL
  --
   DE PRUDENTIA. (On Prudence)
   Consider Drunkenness, how by Variation of bodily Conditions thou mayst
  --
   wholly bound in thy true Will, before thou durst (in Prudence) invoke
   the Name of Choronzon, even for thy good Sport and Phantasy. It is but
  --
   Prudence, and of Common Sense, and of Experience, and of Science,
   adjusting ourselves so far
  --
   Virgin, for Secrecy, and for Concentration, and for Prudence. Lastly,
   from the Sphere of Mars, travelleth Justice in the Path of the Balance,
  --
   DE PRUDENTIA ORDINIS AA (On the Prudence of the AA)
   Here then, O my Son, that shall be mightier than all the Kings of the
  --
   DE PRUDENTIA ARTIS DOCENDI. (On Prudence in the Art of Teaching)
   Nevertheless, this one Affliction shall touch nigh all that come to

Meno, #unset, #Arthur C Clarke, #Fiction
  SOCRATES: And such of these as are not knowledge, but of another sort, are sometimes profitable and sometimes hurtful; as, for example, courage wanting Prudence, which is only a sort of confidence? When a man has no sense he is harmed by courage, but when he has sense he is profited?
  MENO: True.
  --
  SOCRATES: If then virtue is a quality of the soul, and is admitted to be profitable, it must be wisdom or Prudence, since none of the things of the soul are either profitable or hurtful in themselves, but they are all made profitable or hurtful by the addition of wisdom or of folly; and therefore if virtue is profitable, virtue must be a sort of wisdom or Prudence?
  MENO: I quite agree.

Tablets of Baha u llah text, #Tablets of Baha u llah, #Baha u llah, #Baha i
  Strife and conflict befit the beasts of the wild. It was through the grace of God and with the aid of seemly words and praiseworthy deeds that the unsheathed swords of the Bábí community were returned to their scabbards. Indeed through the power of good words, the righteous have always succeeded in winning command over the meads of the hearts of men. Say, O ye loved ones! Do not forsake Prudence. Incline your hearts to the counsels given by the Most Exalted Pen and beware lest your hands or tongues cause harm unto anyone among mankind.
  Referring to the land of Tá [Tihrán] We have revealed in the Kitáb-i-Aqdas that which will admonish mankind. They that perpetrate tyranny in the world have usurped the rights of the peoples and kindreds of the earth and are sedulously pursuing their selfish inclinations. The tyrant 1 of the land of Yá [Yazd], committed that which hath caused the Concourse on High to shed tears of blood. 1. Prince Mahmúd Mírzá, the Jalálu'd'Dawlih, Governor of Yazd, Persia. Kitáb-i-Aqdas
  --
  Arise thou to serve the Cause of thy Lord; then give the people the joyful tidings concerning this resplendent Light whose revelation hath been announced by God through His Prophets and Messengers. Admonish everyone moreover to observe Prudence as ordained by Him, and in the Name of God advise them, saying: It behooveth every one in this Day of God to dedicate himself to the teaching of the Cause with utmost Prudence and steadfastness. Should he discover a pure soil, let him sow the seed of the Word of God, otherwise it would be preferable to observe silence.
  Not long ago this most sublime Word was revealed in the Crimson Book by the All-Glorious Pen: 'The heaven of divine wisdom is illumined with two luminaries: consultation and compassion.' Please God, everyone may be enabled to observe this weighty and blessed word.

The Book of Wisdom, #The Bible, #Anonymous, #Various
  For she teaches temperance and Prudence,
  justice and fortitude,
  --
  and with Prudence she will guide me in my deeds
  and guard me with her splendor.

The Divine Names Text (Dionysis), #The Divine Names, #unset, #Zen
  But, let the rule of the Oracles be here also prescribed for us, viz., that we shall establish the truth of the things spoken concerning God, not in the persuasive words of man's wisdom, but in demonstration of the Spirit-moved power of the Theologians, by aid of which we are brought into contact with things unutterable and unknown, in a manner unutterable and unknown, in proportion to the superior union of the reasoning and intuitive faculty and operation within us. By no means then is it permitted to speak, or even to think, anything, concerning the superessential and hidden Deity, beyond those things divinely revealed to us in the sacred Oracles 2. For Agnosia, |2 (supra-knowledge) of its superessentiality above reason and mind and essence----to, it must we attribute the super-essential science, so far aspiring to the Highest, as the ray of the supremely Divine Oracles imparts itself, whilst we restrain ourselves in our approach to the higher glories by Prudence and piety as regards things Divine. For, if we must place any confidence in the All Wise and most trustworthy Theology, things Divine are revealed and contemplated in proportion to the capacity of each of the minds, since the supremely Divine Goodness distributes Divinely its immeasurableness (as that which cannot be contained) with a justice which preserves those whose capacity is limited. For, as things intelligible cannot be comprehended and contemplated by things of sense, and things uncompounded and unformed by things compounded and formed; and the intangible and unshaped formlessness of things without body, by those formed according to the shapes of bodies; in accordance with the self-same analogy of the truth, the superessential Illimitability is placed above things essential, and the Unity above mind above the Minds; and the One above conception is inconceivable to all conceptions; and the Good above word is unutterable by word----Unit making one every unit, and superessential essence and mind inconceivable, and Word unutterable, speechlessness3 and inconception4, and namelessness----being after the manner of no existing being, and Cause of being to all, but Itself not being, |3 as beyond every essence, and as It may manifest Itself properly and scientifically concerning Itself.
    SECTION II.

The Dwellings of the Philosophers, #unset, #Arthur C Clarke, #Fiction
  problems. Although it seems simple, it demands great skill, a lot of Prudence in the
  management of the heat. If you do not want to lose half and more of the metal, you must first
  --
  reduced to filings. In this last case we recommend Prudence and precautions. If one uses
  pyrites, it will suffice to crush it as finely as possible and to redden it with fire once, while
  --
  gross, "gently, with great skill and Prudence", as Hermes teaches in his Emerald Tablet.
  Such is the chemical role of Hyperion. His very name, formed from [*156-1] (Hyp)
  --
  We also know that the Greeks venerated Prudence, designated by the word Metis, as Jupiters
  wife. In a word, this philological discussion indisputably confirms that the Baphomet was the
  --
  indispensable conditions of Prudence, discipline, and silence for the use of Adepts; judicious
  advice undoubtedly, but superfluous. True Rose Cross, the only ones who are worthy of
  --
  one be surprised to see us demonstrate Prudence and circumspection? True, we deplore the
  110
  --
  orientation, maneuver with Prudence, watch out for the gusts of wind, foresee the storm, be
  constantly on the alert, avoid the abyss of Charybdus and the reef of Scylla, fight unceasingly,
  --
  degree of heat necessary for the regimen of the time. The ancient authors advise Prudence and
  warn apprentices against a too detrimental impatience; praecipiatio a diabolo (precipitous
  --
  precaution and Prudence in the application of fire if we dont want to redden it prematurely
  and precipitate it. At first it manifests in the shape of a thin film, very fast broken, of which
  --
  According to the artisans skill, care, and Prudence, the philosophical fruit of the tree of
  knowledge shows a more or less important virtue. For it is undeniable that the philosophers
  --
  But the word prudential has a more extended meaning than Prudence or foresight; it further
  denotes science, wisdom, experience, knowledge. In this bas-relief, epigram and figure are in
  --
  whose meaning evokes Prudence and wisdom. On the other hand, mythologists teach us that
  Medusa is known to the Greeks under the name of [*337-4] (Gorgon), which also served to
  --
  threshold of the cave, that he should be on his guard and redouble his Prudence. A similar
  warning is rarely encountered in the books, and quite succinct as to what concerns the Ars
  --
  retraces, in the opposite direction, though with Prudence, slowness and perseverance, the
  165
  --
  much Prudence for the future of the Work and his own destiny depends upon this first success.
  The figure of the shield in Greek [*359-1] ( aspis ), shelter, protection, defense indicates
  --
  "Opposite, on the left side, is the figure of Prudence which has two faces opposite one another
  on the same head: that of an old man with a long beard, the other of a young lad (5): in the
  --
  Virtues: Prudence, Justice, Strength, and Temperance. In addition, it was applied early to the
  ornamentation of funereal monuments.
  --
  of Prudence is the snake; sometimes one or more books were added to it, later a mirror.
  Almost from the very beginning, according to an idea similar to Dantes who gave three eyes
  to his Prudence, the image makers gave two faces to this virtue. Temperance sometimes
  sheathed her sword, but more often than not, holds two vases and seems to be mixing water
  --
  when he was asked which thing contained the most Prudence: Time, he said, for through Time
  have all latent things been invented and through Time they will be; and this is the reason why
  --
  Before begin raised to the dignity of a cardinal virtue, Prudence was for a long time an
  allegorical divinity to which the Ancients gave a two-faced head a formula exactly
  --
  And so, under the outer veil of Prudence, appears the mysterious image of old alchemy, and
  so are we initiated, by the attri butes of the former, into the secrets of the latter. Further, the
  --
  two terms, two essentially philosophical virtues: Prudence and simplicity. Prudentia and
  Simplicitas, such was the favorite motto of the masters Basil Valentine and Senior Zadith. As
  --
  under the general denomination of Prudence: foresight, circumspection, intelligence, sagacity,
  233
  --
  Tomb of Francis II - Prudence - Two Views (16th Century)
  Plate XXXVIII
  --
  in this sense, a likely reason for the double mask of Prudence.
  The truth, less abstract, seems more closely bound to the alchemical positivism of the
  --
  represented at the foot of our statue, is said to be one of the attri butes of Prudence; it is also
  said to be of a rather circumspect nature. We do not dispute this; but it can be agreed that this
  --
  This is the reason why certain allegorical statues of Prudence have as an attri bute the snake
  fixed on a mirror. And this mirror, signature of the dross mineral provided by nature, becomes
  --
  To complete our study of Prudence and of the symbolic attri butes of our science, we still must
  speak to the compass which Michel Colombes beautiful statue holds in her right hand. We
  --
  Consequently, Prudence, extreme caution, and absolute discretion appear fully justified. For,
  after this, who could blame Adepts for the particular style which they use in their

The Epistle of Paul to the Ephesians, #The Bible, #Anonymous, #Various
  8 wherein he hath abounded toward us in all wisdom and Prudence;
  9 having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself:

the Eternal Wisdom, #unset, #Arthur C Clarke, #Fiction
  5) I, Wisdom, dwell with Prudence and find out knowledge of witty inventions.... Counsel is mine and sound knowledge. I am understanding. I am strength. By me Kings reign and princes decree justice. By me princes rule, and nobles, even all the judges of the earth. I love them that love me. And those that seek me shall find me. Riches and honour are with me; yea, durable riches and righteousness. My fruit is better than gold, yea, than fine gold; and my revenue than choice silver. I lead in the way of righteousness, in the midst of the paths of judgment, that I may cause those that love me to inherit substance; and I will fill their treasures.... I was set up from everlasting, from the beginning before ever the earth was. When there were no depths, I was brought forth; when there were no fountains abounding with water, before the mountains were settled, before the hills were, I was brought forth. ~ Proverbs
  6) I am the mother of pure love and of science and of sacred hope. ~ Ecclesiastious
  --
  28) Men who possess virtue, wisdom, Prudence, intelligence have generally been formed in tribulations. ~ Meng-tse
  29) When Tien wills to give a man a great mission, he begins by proving in bitterness the intentions of his heart. He fatigues his muscles and his bones by painful labours. He lets him suffer hunger. He exposes his person to needs and privations. Finally, he ruins his enterprises. Thereby he stimulates his heart, fortifies his being and gives him an energy without which the man could not accomplish his task. Tribulations produce life: repose and pleasures engender wretchedness and death. ~ Meng-tse

The Pilgrims Progress, #unset, #Arthur C Clarke, #Fiction
  {115} Then she asked him whence he was, and whither he was going, and he told her. She asked him also how he got into the way; and he told her. Then she asked him what he had seen and met with in the way; and he told, her. And last she asked his name; so he said, It is Christian, and I have so much the more a desire to lodge here to-night, because, by what I perceive, this place was built by the Lord of the hill for the relief and security of pilgrims. So she smiled, but the water stood in her eyes; and after a little pause, she said, I will call forth two or three more of the family. So she ran to the door, and called out Prudence, Piety, and Charity, who, after a little more discourse with him, had him into the family; and many of them, meeting him at the threshold of the house, said, Come in, thou blessed of the Lord; this house was built by the Lord of the hill, on purpose to entertain such pilgrims in. Then he bowed his head, and followed them into the house. So when he was come in and sat down, they gave him something to drink, and consented together, that until supper was ready, some of them should have some particular discourse with Christian, for the best improvement of time; and they appointed Piety, and Prudence, and Charity to discourse with him; and thus they began:
  {116} PIETY. Come, good Christian, since we have been so loving to you, to receive you in our house this night, let us, if perhaps we may better ourselves thereby, talk with you of all things that have happened to you in your pilgrimage.
  --
  {122} Then Prudence thought good to ask him a few questions, and desired his answer to them.
  PRUD. Do you not think sometimes of the country from whence you came?
  --
  {140} Then he began to go forward; but Discretion, Piety, Charity, and Prudence would accompany him down to the foot of the hill. So they went on together, reiterating their former discourses, till they came to go down the hill. Then said Christian, As it was difficult coming up, so, so far as I can see, it is dangerous going down. Yes, said Prudence, so it is, for it is a hard matter for a man to go down into the Valley of Humiliation, as thou art now, and to catch no slip by the way; therefore, said they, are we come out to accompany thee down the hill. So he began to go down, but very warily; yet he caught a slip or two.
  {141} Then I saw in my dream that these good companions, when Christian was gone to the bottom of the hill, gave him a loaf of bread, a bottle of wine, and a cluster of raisins; and then he went on his way.

Verses of Vemana, #is Book, #unset, #Zen
  All men are intoxicated and entangled in the six inimical causes of evil propensities. Imagining this to be the path of Prudence they walk in it; but they cannot view and perceive the truth of god.
  Burning the tree of earthly ties, the wise man engaging himself in wisdom proceeds with propriety. The tree thus burnt will be very delightful.
  --
  Lose the idea of "mine and thine" and be illustrious in the belief of exalted abstraction (nadam). By the absence of the belief and disbelief, thou shalt attain Prudence.
  257
  --
  The man of Prudence who has bestowed the gift of land on Brahmins (observe scansion) and his heart on his dependents and who has (given half to) slighted the worthless, how brave is he?
  647
  --
  The man of Prudence who has bestowed the gift of land on Brahmins (observe scansion) and his heart on his dependents and who has (given half to) slighted the worthless, how brave is he?
  647

WORDNET



--- Overview of noun prudence

The noun prudence has 2 senses (first 1 from tagged texts)
                  
1. (1) prudence ::: (discretion in practical affairs)
2. discretion, discreetness, circumspection, prudence ::: (knowing how to avoid embarrassment or distress; "the servants showed great tact and discretion")


--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun prudence

2 senses of prudence                          

Sense 1
prudence
   => discretion, discernment
     => wisdom, wiseness
       => trait
         => attribute
           => abstraction, abstract entity
             => entity
   => natural virtue
     => cardinal virtue
       => virtue
         => good, goodness
           => morality
             => quality
               => attribute
                 => abstraction, abstract entity
                   => entity

Sense 2
discretion, discreetness, circumspection, prudence
   => sagacity, sagaciousness, judgment, judgement, discernment
     => wisdom, sapience
       => know-how
         => ability, power
           => cognition, knowledge, noesis
             => psychological feature
               => abstraction, abstract entity
                 => entity


--- Hyponyms of noun prudence

2 senses of prudence                          

Sense 1
prudence
   => providence
   => frugality, frugalness

Sense 2
discretion, discreetness, circumspection, prudence
   => confidentiality


--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun prudence

2 senses of prudence                          

Sense 1
prudence
   => discretion, discernment
   => natural virtue

Sense 2
discretion, discreetness, circumspection, prudence
   => sagacity, sagaciousness, judgment, judgement, discernment




--- Coordinate Terms (sisters) of noun prudence

2 senses of prudence                          

Sense 1
prudence
  -> discretion, discernment
   => circumspection, caution
   => prudence
  -> natural virtue
   => justice, justness
   => temperance, moderation
   => prudence
   => fortitude

Sense 2
discretion, discreetness, circumspection, prudence
  -> sagacity, sagaciousness, judgment, judgement, discernment
   => eye
   => common sense, good sense, gumption, horse sense, sense, mother wit
   => judiciousness
   => discretion, discreetness, circumspection, prudence
   => injudiciousness, indiscreetness




--- Grep of noun prudence
imprudence
jurisprudence
prudence



IN WEBGEN [10000/153]

Wikipedia - Allegory of Prudence -- painting by Titian
Wikipedia - Analytical jurisprudence -- a theory of jurisprudence
Wikipedia - Away Goes Prudence -- 1920 film by John S. Robertson
Wikipedia - Baligh -- Concept in Islamic jurisprudence
Wikipedia - Category:Thomistic jurisprudence
Wikipedia - Fasting in Islam -- Fasting regulated by Islamic jurisprudence
Wikipedia - Fiqh -- Islamic jurisprudence
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Wikipedia - Islamic family jurisprudence
Wikipedia - Islamic hygienical jurisprudence
Wikipedia - Islamic inheritance jurisprudence
Wikipedia - Islamic jurisprudence
Wikipedia - Islamic marital jurisprudence
Wikipedia - Islamic military jurisprudence -- Islamic laws of war
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Wikipedia - Islamic theological jurisprudence
Wikipedia - Ja'fari jurisprudence
Wikipedia - Jafari jurisprudence
Wikipedia - Jurisprudence of Catholic canon law
Wikipedia - Jurisprudence of concepts
Wikipedia - Jurisprudence of interests -- European legal doctrine of the early 20th century
Wikipedia - Jurisprudence of values
Wikipedia - Jurisprudence -- Theoretical study of law
Wikipedia - Legal positivism -- school of thought of philosophy of law and jurisprudence
Wikipedia - Legitimate defense of honor -- legal term in Brazilian jurisprudence
Wikipedia - Madhhab -- School of thought within Islamic jurisprudence
Wikipedia - Maliki jurisprudence
Wikipedia - Maliki -- One of four major schools of madhhab of Islamic jurisprudence within Sunni Islam
Wikipedia - M-aM-8M-$iyal -- Legalistic trickery" in Islamic jurisprudence
Wikipedia - Medical jurisprudence
Wikipedia - Muslim hygienical jurisprudence
Wikipedia - On Legal Theory of Muslim Jurisprudence
Wikipedia - Principles of Islamic jurisprudence -- Traditional methodological principles used in Islamic jurisprudence for deriving rulings of Islamic law
Wikipedia - Prix Imprudence -- Flat horse race in France
Wikipedia - Prudence Bonham -- Australian politician and marine biologist
Wikipedia - Prudence Bushnell -- American diplomat
Wikipedia - Prudence Fitzgerald -- English television director and producer
Wikipedia - Prudence Hero Napier -- British primatologist
Wikipedia - Prudence Heward -- Canadian painter
Wikipedia - Prudence Mabhena -- Zimbabwean singer
Wikipedia - Prudence Nobantu Mabele -- South African activist
Wikipedia - Prudence on Broadway -- 1919 film
Wikipedia - Prudence (painting) -- 1470 painting by Piero del Pollaiolo
Wikipedia - Prudence the Pirate -- 1916 silent film directed by William Parke
Wikipedia - Prudence
Wikipedia - Pseudolaw -- Statements, beliefs or practices allegedly based on accepted law or jurisprudence, but which differ significantly from most traditional legal views
Wikipedia - ShafiM-JM-=i school -- The school of Islamic Jurisprudence
Wikipedia - Sunni schools of jurisprudence
Wikipedia - Susan Rose-Ackerman -- American professor of jurisprudence
Wikipedia - Template talk:Jurisprudence
Wikipedia - Therapeutic jurisprudence -- Approach to law prioritizing psychological impacts
Wikipedia - Virtue jurisprudence
https://www.goodreads.com/book/show/10344706-jurisprudence
https://www.goodreads.com/book/show/1192586.Essays_In_Jurisprudence_And_Philosophy
https://www.goodreads.com/book/show/12799420-prudence
https://www.goodreads.com/book/show/12799420.Prudence__The_Custard_Protocol___1_
https://www.goodreads.com/book/show/12799435-imprudence
https://www.goodreads.com/book/show/155392.Principles_of_Islamic_Jurisprudence
https://www.goodreads.com/book/show/155395.Jurisprudence_and_its_Principles
https://www.goodreads.com/book/show/178569.Jane_and_Prudence
https://www.goodreads.com/book/show/21937336-a-walk-with-prudence
https://www.goodreads.com/book/show/2530446.The_Politics_Of_Prudence
https://www.goodreads.com/book/show/322671.Lectures_on_Jurisprudence
https://www.goodreads.com/book/show/33836456-a-treatise-of-legal-philosophy-and-general-jurisprudence
https://www.goodreads.com/book/show/33843717-prudence-and-the-dragon
https://www.goodreads.com/book/show/5052360-roman-law-and-english-jurisprudence-yesterday-and-today
https://www.goodreads.com/book/show/521335.Mackeys_Jurisprudence_of_Freemasonry
https://www.goodreads.com/book/show/876519.On_Schacht_s_Origins_of_Muhammadan_Jurisprudence
https://www.goodreads.com/book/show/938144.Life_With_Prudence
https://www.goodreads.com/author/show/14158655.Prudence_Farrow_Bruns
https://www.goodreads.com/author/show/1439370.Prudence_Brown
https://www.goodreads.com/author/show/14987912.Prudence_LaRue
https://www.goodreads.com/author/show/17437434.Prudence_Jones
https://www.goodreads.com/author/show/17936933.Prudence_Geerts
https://www.goodreads.com/author/show/215731.Prudence_Mackintosh
https://www.goodreads.com/author/show/247752.Prudence_J_Jones
https://www.goodreads.com/author/show/308529.Prudence_Andrew
https://www.goodreads.com/author/show/3851109.Prudence_See
https://www.goodreads.com/author/show/6558611.Prudence_Shen
Goodreads author - Prudence_LaRue
Goodreads author - Prudence_Mackintosh
Goodreads author - Prudence_Brown_Lev
https://lanormejuridique.wikia.org/wiki/Doctrine_et_Jurisprudence
https://religion.wikia.org/wiki/Methods_of_Religious_Jurisprudence
https://religion.wikia.org/wiki/Mortification_in_Roman_Catholic_teaching#The_need_for_prudence
https://religion.wikia.org/wiki/Mortification_of_the_flesh#The_need_for_prudence
Dharmapedia - Islamic_sexual_jurisprudence
Psychology Wiki - Prudence
https://en.wikiquote.org/wiki/Islamic_jurisprudence
https://en.wikiquote.org/wiki/Justification_(jurisprudence)
https://en.wikiquote.org/wiki/Prudence
Don't Give Up the Ship(1959) - John Paul Steckler was the Junior Officer aboard a destroyer when WWII ended. He gets stuck with the job of sailing the ship to the states to be decommissioned. Now years latter, no one knows where the ship is. He has a choice. Find the ship, or pay for it, Now! If only Prudence, to whom he just got...
The Love Guru(2008) - Darren Roanoke, the star player of the Toronto Maple Leafs, is suffering from stress because his wife, Prudence, has left him for Jacques "Le Coq" Grand, who is the goaltender of rival team Los Angeles Kings, his nickname apparently a nod to being exceedingly well-endowed. Roanoke's stress causes h...
https://characters.fandom.com/wiki/Prudence_(Beetlejuice)
https://characters.fandom.com/wiki/Prudence_(Rugrats)
https://elderscrolls.fandom.com/wiki/Prudence_Doisne
https://memory-alpha.fandom.com/wiki/Cardassian_Articles_of_Jurisprudence
https://pollypocket2018.fandom.com/wiki/Prudence_Pocket
https://riverdale.fandom.com/wiki/Prudence_Blackwood
https://commons.wikimedia.org/wiki/Category:Jurisprudence
Alfaz (principles of Islamic jurisprudence)
Allegory of Prudence
American Jurisprudence
Analytical jurisprudence
Cautelary jurisprudence
Dear Prudence
Dear Prudence (2008 film)
Dear Prudence (2010 film)
Dear Prudence (band)
Imprudence (Maupassant short story)
Islamic adoptional jurisprudence
Islamic criminal jurisprudence
Islamic hygienical jurisprudence
Islamic inheritance jurisprudence
Islamic marital jurisprudence
Islamic military jurisprudence
Islamic sexual jurisprudence
Jafari jurisprudence
Jurisprudence
Jurisprudence of Catholic canon law
Jurisprudence of concepts
Jurisprudence of interests
Jurisprudence of values
Justification (jurisprudence)
Lectures on Jurisprudence
Legal process (jurisprudence)
Medical jurisprudence
Music by Prudence
MV British Prudence
On Legal Theory of Muslim Jurisprudence
Patience and Prudence
Political jurisprudence
Principles of Islamic jurisprudence
Professor of Jurisprudence
Professor of Jurisprudence (Glasgow)
Professor of Jurisprudence (Oxford)
Prudence
Prudence at Number 10
Prudence Bonham
Prudence Crandall
Prudence Crandall Museum
Prudence Farrow
Prudence Fitzgerald
Prudence French
Prudence Hero Napier
Prudence Island
Prudence Island Light
Prudence Liew
Prudence Punderson Rossiter
Prudencesa Renfro
Prudence Wright
Royal Academy of Jurisprudence and Legislation
Virtue jurisprudence



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