classes ::: Occultism, magical weapon, object, thing, the Will, noun,
children :::
branches ::: the Wand

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object:the Wand
subject class:Occultism
class:magical weapon
class:object
class:thing
class:the Will
word class:noun

The wand weapon similarily appears in a profusion of forms. As an instrument to assist the projection of the magical will onto the aetheric and material planes, it could be a general purpose sigil, an amulet, a ring, an enchanting mantra, or even an act or gesture one performs. As with the pentacle, there is a virtue in having a small, portable, and permanent device of this class, for power accrues to it with use. As with the cup, the power of the wand is partly to fascinate the surface functions of the mind and channel the forces concealed in the depths. Like the sword, the wand is manipulated in such a way as to describe vividly to the will and subconscious what is required of them.
~ Peter J Carroll, Liber Null

This Magical Will is the wand in your hand by which the Great Work is accomplished, by which
the Daughter is not merely set upon the throne of the Mother but assumed into the Highest. The Magick Wand is thus
the principal weapon of the Magus; and the name of that wand is the Magical Oath.
~ Aleister Crowley, Liber ABA, Book 4, Part II


THE WAND
THE Magical Will is in its essence twofold, for it presupposes a beginning and an end; to will to be a thing is to admit that you are not that thing.

Hence to will anything but the supreme thing, is to wander still further from it - any will but that to give up the self to the Beloved is Black Magick - yet this surrender is so simple an act that to our complex minds it is the most difficult of all acts; and hence training is necessary. Further, the Self surrendered must not be less than the All-Self; one must not come before the altar of the Most High with an impure or an imperfect offering. As it is written in Liber LXV, "To await Thee is the end, not the beginning."

This training may lead through all sorts of complications, varying according to the nature of the student, and hence it may be necessary for him at any moment to will all sorts of things which to others might seem unconnected with the goal. Thus it is not "a priori" obvious why a billiard player should need a file.

Since, then, we may want "anything," let us see to it that our will is strong enough to obtain anything we want without loss of time.

It is therefore necessary to develop the will to its highest point, even though the last task but one is the total surrender of this will. Partial surrender of an imperfect will is of no account in Magick.

The will being a lever, a fulcrum is necessary; this fulcrum is the main aspiration of the student to attain. All wills which are not dependent upon this principal will are so many leakages; they are like fat to the athlete.

The majority of the people in this world are ataxic; they cannot coordinate their mental muscles to make a purposed movement. They have no real will, only a set of wishes, many of which contradict others. The victim wobbles from one to the other (and it is no less wobbling because the movements may occasionally be very violent) and at the end of life the movements cancel each other out. Nothing has been achieved; except the one thing of which the victim is not conscious: the destruction of his own character, the confirming of indecision. Such an one is torn limb from limb by Choronzon.

How then is the will to be trained? All these wishes, whims, caprices, inclinations, tendencies, appetites, must be detected, examined, judged by the standard of whether they help or hinder the main purpose, and treated accordingly.

Vigilance and courage are obviously required. I was about to add self-denial, in deference to conventional speech; but how could I call that self-denial which is merely denial of those things which hamper the self? It is not suicide to kill the germs of malaria in one's blood.

Now there are very great difficulties to be overcome in the training of the mind. Perhaps the greatest is forgetfulness, which is probably the worst form of what the Buddhists call ignorance. Special practices for training the memory may be of some use as a preliminary for persons whose memory is naturally poor. In any case the Magical Record prescribed for Probationers of the A.'.A.'. is useful and necessary.

Above all the practices of Liber III must be done again and again, for these practices develop not only vigilance but those inhibiting centres in the brain which are, according to some psychologists, the mainspring of the mechanism by which civilized man has raised himself above the savage.

So far it has been spoken, as it were, in the negative. Aaron's rod has become a serpent, and swallowed the serpents of the other Magicians; it is now necessary to turn it once more into a rod.
~ Aleister Crowley, Liber ABA, Book 4, The Wand


see also ::: the Cup,

see also ::: the_Cup

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now begins generated list of local instances, definitions, quotes, instances in chapters, wordnet info if available and instances among weblinks


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

TOPICS
SEE ALSO

the_Cup

AUTH

BOOKS
old_bookshelf
The_Book_of_Lies
The_Divine_Companion
The_Essential_Songs_of_Milarepa
The_Heros_Journey
The_Use_and_Abuse_of_History
Thus_Spoke_Zarathustra

IN CHAPTERS TITLE
1.jwvg_-_The_Wanderer
1.pbs_-_Fragment_From_The_Wandering_Jew
1.pbs_-_Song_From_The_Wandering_Jew
1.pbs_-_The_Wandering_Jews_Soliloquy
1.wby_-_The_Wanderings_Of_Oisin_-_Book_I
1.wby_-_The_Wanderings_Of_Oisin_-_Book_II
1.wby_-_The_Wanderings_Of_Oisin_-_Book_III
1.ww_-_Song_Of_The_Wandering_Jew
1.ww_-_The_Excursion-_II-_Book_First-_The_Wanderer
1.ww_-_The_Excursion-_X-_Book_Ninth-_Discourse_of_the_Wanderer,_and_an_Evening_Visit_to_the_Lake
2.06_-_The_Wand
3.01_-_THE_WANDERER

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0.00_-_INTRODUCTION
0.00_-_The_Book_of_Lies_Text
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind
05.20_-_The_Urge_for_Progression
07.03_-_The_Entry_into_the_Inner_Countries
1.01_-_Proem
1.01_-_the_Call_to_Adventure
1.02_-_Self-Consecration
1.02_-_The_Refusal_of_the_Call
1.03_-_Yama_and_Niyama
1.04_-_The_Paths
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.06_-_The_Literal_Qabalah
1.06_-_The_Transformation_of_Dream_Life
1.07_-_The_Literal_Qabalah_(continued)
1.07_-_The_Magic_Wand
1.08a_-_The_Ladder
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
1.13_-_BOOK_THE_THIRTEENTH
1.13_-_Gnostic_Symbols_of_the_Self
1.18_-_The_Perils_of_the_Soul
1.20_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
1.20_-_Tabooed_Persons
1.21_-_WALPURGIS-NIGHT
1.23_-_Improvising_a_Temple
1.240_-_1.300_Talks
1.240_-_Talks_2
1.25_-_DUNGEON
1.300_-_1.400_Talks
1.32_-_The_Ritual_of_Adonis
1.52_-_Killing_the_Divine_Animal
1.53_-_The_Propitation_of_Wild_Animals_By_Hunters
1.55_-_Money
1.56_-_The_Public_Expulsion_of_Evils
1.66_-_The_External_Soul_in_Folk-Tales
18.04_-_Modern_Poems
19.24_-_The_Canto_of_Desire
1.ac_-_The_Interpreter
1f.lovecraft_-_The_Alchemist
1f.lovecraft_-_The_Cats_of_Ulthar
1f.lovecraft_-_The_Doom_That_Came_to_Sarnath
1f.lovecraft_-_The_Dream-Quest_of_Unknown_Kadath
1f.lovecraft_-_Under_the_Pyramids
1.fs_-_The_Antique_To_The_Northern_Wanderer
1.fs_-_The_Count_Of_Hapsburg
1.fs_-_The_Cranes_Of_Ibycus
1.fs_-_The_Fight_With_The_Dragon
1.fs_-_The_Hostage
1.fs_-_The_Lay_Of_The_Bell
1.fs_-_The_Poetry_Of_Life
1.fs_-_The_Power_Of_Song
1.fs_-_The_Walk
1.jk_-_Endymion_-_Book_II
1.jk_-_Endymion_-_Book_IV
1.jk_-_Hyperion,_A_Vision_-_Attempted_Reconstruction_Of_The_Poem
1.jk_-_I_Stood_Tip-Toe_Upon_A_Little_Hill
1.jk_-_Sonnet_V._To_A_Friend_Who_Sent_Me_Some_Roses
1.jk_-_Sonnet._Written_On_A_Blank_Space_At_The_End_Of_Chaucers_Tale_Of_The_Floure_And_The_Lefe
1.jwvg_-_Proximity_Of_The_Beloved_One
1.jwvg_-_The_Wanderer
1.jwvg_-_To_The_Distant_One
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.pbs_-_Epipsychidion
1.pbs_-_Fragment_From_The_Wandering_Jew
1.pbs_-_From_The_Greek_Of_Moschus
1.pbs_-_Ghasta_Or,_The_Avenging_Demon!!!
1.pbs_-_Hellas_-_A_Lyrical_Drama
1.pbs_-_I_Arise_from_Dreams_of_Thee
1.pbs_-_Orpheus
1.pbs_-_Prometheus_Unbound
1.pbs_-_Queen_Mab_-_Part_II.
1.pbs_-_Queen_Mab_-_Part_IV.
1.pbs_-_Queen_Mab_-_Part_VIII.
1.pbs_-_Saint_Edmonds_Eve
1.pbs_-_Scenes_From_The_Faust_Of_Goethe
1.pbs_-_Song_From_The_Wandering_Jew
1.pbs_-_The_Cenci_-_A_Tragedy_In_Five_Acts
1.pbs_-_The_Daemon_Of_The_World
1.pbs_-_The_Indian_Serenade
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.pbs_-_The_Sensitive_Plant
1.pbs_-_The_Triumph_Of_Life
1.pbs_-_The_Wandering_Jews_Soliloquy
1.poe_-_Al_Aaraaf-_Part_1
1.poe_-_Dreamland
1.poe_-_The_Conversation_Of_Eiros_And_Charmion
1.rb_-_Pauline,_A_Fragment_of_a_Question
1.rt_-_The_Gardener_XXI_-_Why_Did_He_Choose
1.rwe_-_The_Adirondacs
1.wby_-_A_Dramatic_Poem
1.wby_-_Down_By_The_Salley_Gardens
1.wby_-_Symbols
1.wby_-_The_Ballad_Of_The_Foxhunter
1.wby_-_The_Gift_Of_Harun_Al-Rashid
1.wby_-_The_Grey_Rock
1.wby_-_The_Lover_Asks_Forgiveness_Because_Of_His_Many_Moods
1.wby_-_The_Madness_Of_King_Goll
1.wby_-_The_Old_Age_Of_Queen_Maeve
1.wby_-_The_Rose_Of_Battle
1.wby_-_The_Shadowy_Waters_-_The_Shadowy_Waters
1.wby_-_The_Song_Of_The_Happy_Shepherd
1.wby_-_The_Stolen_Child
1.wby_-_The_Two_Kings
1.wby_-_The_Unappeasable_Host
1.wby_-_The_Wanderings_Of_Oisin_-_Book_I
1.wby_-_The_Wanderings_Of_Oisin_-_Book_II
1.wby_-_The_Wanderings_Of_Oisin_-_Book_III
1.whitman_-_Manhattan_Streets_I_Saunterd,_Pondering
1.whitman_-_Proud_Music_Of_The_Storm
1.ww_-_A_Morning_Exercise
1.ww_-_A_Whirl-Blast_From_Behind_The_Hill
1.ww_-_Book_Eighth-_Retrospect--Love_Of_Nature_Leading_To_Love_Of_Man
1.ww_-_Book_Fifth-Books
1.ww_-_Book_Thirteenth_[Imagination_And_Taste,_How_Impaired_And_Restored_Concluded]
1.ww_-_Song_Of_The_Wandering_Jew
1.ww_-_Sonnet-_On_seeing_Miss_Helen_Maria_Williams_weep_at_a_tale_of_distress
1.ww_-_The_Affliction_Of_Margaret
1.ww_-_The_Excursion-_II-_Book_First-_The_Wanderer
1.ww_-_The_Excursion-_IV-_Book_Third-_Despondency
1.ww_-_The_Excursion-_IX-_Book_Eighth-_The_Parsonage
1.ww_-_The_Excursion-_V-_Book_Fouth-_Despondency_Corrected
1.ww_-_The_Excursion-_VII-_Book_Sixth-_The_Churchyard_Among_the_Mountains
1.ww_-_The_Excursion-_X-_Book_Ninth-_Discourse_of_the_Wanderer,_and_an_Evening_Visit_to_the_Lake
1.ww_-_The_Idiot_Boy
1.ww_-_The_Recluse_-_Book_First
2.01_-_The_Road_of_Trials
2.04_-_The_Scourge,_the_Dagger_and_the_Chain
2.06_-_The_Wand
2.07_-_The_Cup
2.08_-_The_Sword
2.09_-_The_Pantacle
2.1.01_-_God_The_One_Reality
2.10_-_The_Lamp
2.15_-_Reality_and_the_Integral_Knowledge
2.18_-_ON_GREAT_EVENTS
2.2.02_-_Consciousness_and_the_Inconscient
2.20_-_The_Philosophy_of_Rebirth
2.22_-_THE_STILLEST_HOUR
2.24_-_Gnosis_and_Ananda
3.00_-_Hymn_To_Pan
3.00_-_Introduction
3.01_-_THE_WANDERER
3.02_-_The_Formulae_of_the_Elemental_Weapons
3.04_-_The_Formula_of_ALHIM
3.05_-_The_Formula_of_I.A.O.
3.08_-_Of_Equilibrium
3.10_-_Of_the_Gestures
3.11_-_Of_Our_Lady_Babalon
3.13_-_Of_the_Banishings
3.14_-_Of_the_Consecrations
3.16.1_-_Of_the_Oath
3.16_-_THE_SEVEN_SEALS_OR_THE_YES_AND_AMEN_SONG
3.20_-_Of_the_Eucharist
3.2.3_-_Dreams
4.0_-_NOTES_TO_ZARATHUSTRA
4.10_-_AT_NOON
4.16_-_AMONG_DAUGHTERS_OF_THE_WILDERNESS
4.17_-_THE_AWAKENING
4.18_-_THE_ASS_FESTIVAL
4.41_-_Chapter_One
4.43_-_Chapter_Three
5.1.01.6_-_The_Book_of_the_Chieftains
Aeneid
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_XV._-_The_progress_of_the_earthly_and_heavenly_cities_traced_by_the_sacred_history
COSA_-_BOOK_I
COSA_-_BOOK_IV
COSA_-_BOOK_XIII
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
P.11_-_MAGICAL_WEAPONS
Phaedo
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Book_of_Certitude_-_P2
The_Dwellings_of_the_Philosophers
The_Gold_Bug
The_Wall_and_the_BOoks
Timaeus
Verses_of_Vemana

PRIMARY CLASS

magical_weapon
object
the_Will
thing
SIMILAR TITLES
the Wand

DEFINITIONS


TERMS STARTING WITH


TERMS ANYWHERE

anagArikA. [alt. anAgArikA; anagAriyA] (P. anagAriya; T. khyim med pa; C. feijia; J. hike; K. piga 非家). In Sanskrit, "the homeless life," viz., to leave the home life behind and follow the ascetic existence of the wandering mendicant. The term was adopted in the twentieth century for unordained laymen who lived as monks. See DHARMAPALA, ANAGARIKA.

betide ::: v. t. --> To happen to; to befall; to come to ; as, woe betide the wanderer. ::: v. i. --> To come to pass; to happen; to occur.

Caduceus (Latin) A herald’s staff; specially, the wand of Mercury or Hermes, god of wisdom, corresponding to Thoth. It consists of a rod or tree with two serpents wound in opposite directions round it, their tails meeting below, and their heads approaching each other above.

Caduceus: The wand of Hermes, or Mercury, the messenger of the gods. A cosmic, magic, or astronomical symbol; its significance changing with its application. Originally a triple-headed serpent, it is now a rod with two serpents twined around it, and two wings at the top. The entwined white and black serpents represent the struggle between good and evil—disease and cure. (Cf. Aaron’s Rod.)

cankrama. (P. cankama; T. 'chag pa; C. jingxing; J. kyogyo/kinhin; K. kyonghaeng 經行). In Sanskrit, lit. "walking"; referring to both the physical act of walking itself and, by extension, composed, meditative walking, as well as the mendicant life of wandering as a vocation. Cankrama is the most active of the four postures (ĪRYAPATHA), and is one of the specific objects of mindfulness of the body (see SMṚTYUPASTHANA). Cankrama also refers to walking in a calm, collected manner, while maintaining one's object of meditation. Finally, cankrama refers to the wandering, "homeless" life (see PRAVRAJITA) of the Indian recluse, which was the model for the Buddhist SAMGHA. In East Asia, in addition to walking meditation per se, the term is also used to describe short periods of walking that break up extended periods of seated meditation (ZUOCHAN). In Korean meditation halls, for example, a three-hour block of meditation practice will be divided into three fifty-minute blocks of seated meditation, punctuated by ten-minutes of walking meditation. The Japanese ZEN tradition reads these Sinographs as kinhin.

Cosmically this highly esoteric story refers to the cosmic Logos building the universe and becoming thereby not only its inspiriting and invigorating soul, but likewise the divinity guiding manifestation from Chaos to complete fullness of evolutionary grandeur; and in the case of mankind, the legend refers to the origin, peregrinations, and destiny of the human monad, itself a spiritual consciousness-center, from unself-consciousness as a god-spark, through the wanderings of destiny until becoming a fully self-conscious god. The key to the symbolism of Zagreus-Dionysos is given by Plato in the Cratylus: “The Spirit within us is the true image of Dionysos. He therefore who acts erroneously in regard to It . . . sins against Dionysos Himself,” i.e., the inner god, the divinity in man. The legend thus contains not only past cosmic as well as human history, but contains as a prophecy what will come to pass in the distant future.

Culasaccakasutta. In PAli, "Shorter Discourse to Saccaka"; thirty-fifth sutta contained in the MAJJHIMANIKAYA (two separate recensions appear, but without title, in the Chinese translations of the EKOTTARAGAMA and SAMYUKTAGAMA); preached by the Buddha to the wandering ascetic Saccaka in the MahAvana forest outside the city of VesAlī (S. VAIsALĪ). Saccaka maintained that that the five aggregates (P. khandha; S. SKANDHA) of materiality (RuPA), sensations (VEDANA), perception (P. saNNA; S. saMjNA), conditioning factors (P. sankhAra; S. SAMSKARA), and consciousness (P. viNNAna; S. VIJNANA) are one's self (P. attan; S. ATMAN), and that it was this self that experienced the results of good and bad deeds (P. kamma; S. KARMAN). The Buddha refutes this view by pointing out that all of the aggregates are impermanent (P. anicca; S. ANITYA), unsatisfactory or suffering (P. dukkha; S. DUḤKHA), nonself (P. anatta; S. ANATMAN) and beyond one's control.

Dand, Danda (Sanskrit) Daṇḍa “The three and seven-knotted bamboo of Sannyasis given to them as a sign of power, after their initiation” (BCW 2:119). Used by raja yogis to store the essence of the yogi’s power: “recognizing this power in himself, he endows the given object with it and concentrates it in the object, . . . Then, when occasion arises, using his own will and discretion, he aims, in one direction or another, this power, the twofold quality of which is attraction and repulsion. . . . By such means he transforms also the wand or danda into a vahana, filling it with his own power and spirit and giving it for the time being his own properties” (Caves and Jungles 594; also 596-8)

Gleam, valley of the wandering

gleam, valley of the wandering

inconscient ::: Sri Aurobindo: "The Inconscient and the Ignorance may be mere empty abstractions and can be dismissed as irrelevant jargon if one has not come in collision with them or plunged into their dark and bottomless reality. But to me they are realities, concrete powers whose resistance is present everywhere and at all times in its tremendous and boundless mass.” *Letters on Savitri

". . . in its actual cosmic manifestation the Supreme, being the Infinite and not bound by any limitation, can manifest in Itself, in its consciousness of innumerable possibilities, something that seems to be the opposite of itself, something in which there can be Darkness, Inconscience, Inertia, Insensibility, Disharmony and Disintegration. It is this that we see at the basis of the material world and speak of nowadays as the Inconscient — the Inconscient Ocean of the Rigveda in which the One was hidden and arose in the form of this universe — or, as it is sometimes called, the non-being, Asat.” Letters on Yoga

"The Inconscient itself is only an involved state of consciousness which like the Tao or Shunya, though in a different way, contains all things suppressed within it so that under a pressure from above or within all can evolve out of it — ‘an inert Soul with a somnambulist Force".” Letters on Yoga

"The Inconscient is the last resort of the Ignorance.” Letters on Yoga

"The body, we have said, is a creation of the Inconscient and itself inconscient or at least subconscient in parts of itself and much of its hidden action; but what we call the Inconscient is an appearance, a dwelling place, an instrument of a secret Consciousness or a Superconscient which has created the miracle we call the universe.” Essays in Philosophy and Yoga :::

"The Inconscient is a sleep or a prison, the conscient a round of strivings without ultimate issue or the wanderings of a dream: we must wake into the superconscious where all darkness of night and half-lights cease in the self-luminous bliss of the Eternal.” The Life Divine

"Men have not learnt yet to recognise the Inconscient on which the whole material world they see is built, or the Ignorance of which their whole nature including their knowledge is built; they think that these words are only abstract metaphysical jargon flung about by the philosophers in their clouds or laboured out in long and wearisome books like The Life Divine. Letters on Savitri :::

   "Is it really a fact that even the ordinary reader would not be able to see any difference between the Inconscient and Ignorance unless the difference is expressly explained to him? This is not a matter of philosophical terminology but of common sense and the understood meaning of English words. One would say ‘even the inconscient stone" but one would not say, as one might of a child, ‘the ignorant stone". One must first be conscious before one can be ignorant. What is true is that the ordinary reader might not be familiar with the philosophical content of the word Inconscient and might not be familiar with the Vedantic idea of the Ignorance as the power behind the manifested world. But I don"t see how I can acquaint him with these things in a single line, even with the most. illuminating image or symbol. He might wonder, if he were Johnsonianly minded, how an Inconscient could be teased or how it could wake Ignorance. I am afraid, in the absence of a miracle of inspired poetical exegesis flashing through my mind, he will have to be left wondering.” Letters on Savitri

  **inconscient, Inconscient"s.**


maha ::: n. --> A kind of baboon; the wanderoo.

Mahāparinibbānasuttanta. (S. MAHĀPARINIRVĀnASuTRA; C. Youxing jing/Da banniepan jing; J. Yugyokyo/Daihatsunehangyo; K. Yuhaeng kyong/Tae panyolban kyong 遊行經/大般涅槃經). In Pāli, the "Discourse on the Great Decease" or the "Great Discourse on the Final Nirvāna"; the sixteenth sutta of the Pāli DĪGHANIKĀYA and longest discourse in the Pāli canon. (There were also either Sanskrit or Middle Indic recensions of this mainstream Buddhist version of the scripture, which should be distinguished from the longer MAHĀYĀNA recension of the scripture that bears the same title; see MAHĀPARINIRVĀnASuTRA.) There are six different Chinese translations of this mainstream version of the text, including a DHARMAGUPTAKA recension in the Chinese translation of the DĪRGHĀGAMA and an independent translation in three rolls by FAXIAN. This scripture recounts in six chapters the last year of Buddha's life, his passage into PARINIRVĀnA, and his cremation. In the text, the Buddha and ĀNANDA travel from Rājagaha (S. RĀJAGṚHA) to Kusināra (S. KUsINAGARĪ) in fourteen stages, meeting with different audiences to whom the Buddha gives a variety of teachings. The narrative contains numerous sermons on such subjects as statecraft, the unity of the SAMGHA, morality, the FOUR NOBLE TRUTHS, and the four great authorities (MAHĀPADEsA) for determining the authenticity of Buddhist doctrines following the Buddha's demise. The Buddha crosses a river using his magical powers and describes to the distraught where their deceased loved ones have been reborn. Becoming progressively more ill, the Buddha decides to spend his final rains retreat (P. vassa; S. VARsĀ) with Ānanda meditating in the forest near VEnUGRĀMAKA, using his powers of deep concentration to hold his disease in check. He is eighty years old and describes his body as being like an old cart held together by straps. When the Buddha expresses his wish to address the saMgha, Ānanda assumes that there is a teaching that the Buddha has not yet taught. The Buddha replies that he was not one who taught with a "teacher's fist" (P. ācariyamutthi) or "closed fist," holding back some secret teaching, but that he has in fact already revealed everything. The Buddha also says that he is not the head of the saMgha and that after his death each monk should "be an island unto himself" with the DHARMA as his island (P. dīpa; S. dvīpa) and his refuge. ¶ While meditating at the CĀPĀLACAITYA, the Buddha mentions to Ānanda three times that a TATHĀGATA has the power to live for an eon or until the end of an eon. (The Pāli commentaries take "eon" here to mean "his full allotted lifespan," not a cosmological period.) Ānanda, however, misses the hint and does not ask him to do so. MĀRA then appears to remind the Buddha of what he told him at the time of his enlightenment: that he would not enter nibbāna (NIRVĀnA) until he had trained monks and disciples who were able to teach the dhamma (S. DHARMA). Māra tells the Buddha that that task has now been accomplished, and the Buddha eventually agrees, "consciously and deliberately" renouncing his remaining lifespan and informing Māra that he will pass away in three months' time. The earth then quakes, causing the Buddha to explain to Ānanda the eight reasons for an earthquake, one of which is that a tathāgata has renounced his life force. It is only at that point that Ānanda implores the Buddha to remain until the end of the eon, but the Buddha tells him that the appropriate time for his request has passed, and recalls fifteen occasions on which he had told Ānanda of this remarkable power and how each time Ānanda had failed to ask him to exercise it. The Buddha then explains to a group of monks the four great authorities (MAHĀPADEsA), the means of determining the authenticity of a particular doctrine after the Buddha has died and is no longer available to arbitrate. He then receives his last meal from the smith CUNDA. The dish that the Buddha requests is called SuKARAMADDAVA, lit., "pig's delight." There has been a great deal of scholarly discussion on the meaning of this term, centering upon whether it is a pork dish, such as mincemeat, or something eaten by pigs, such as truffles or mushrooms. At the meal, the Buddha announces that he alone should be served the dish and what was left over should be buried, for none but a buddha could survive eating it. Shortly after finishing the dish, the Buddha is afflicted with the dysentery from which he would eventually die. The Buddha then converts a layman named Pukkusa, who offers him gold robes. Ānanda notices that the color of the robes pales next to the Buddha's skin, and the Buddha informs him that the skin of the Buddha is particularly bright on two occasions, the night when he achieves enlightenment and the night that he passes away. Proceeding to the outskirts of the town of Kusinagarī, the Buddha lies down on his right side between twin sāla (S. sĀLA) trees, which immediately bloom out of season. Shortly before dying, the Buddha instructs Ānanda to visit Cunda and reassure him that no blame has accrued to him; rather, he should rejoice at the great merit he has earned for having given the Buddha his last meal. Monks and divinities assemble to pay their last respects to the Buddha. When Ānanda asks how monks can pay respect to the Buddha after he has passed away, the Buddha explains that monks, nuns, and laypeople should visit four major places (MAHĀSTHĀNA) of pilgrimage: the site of his birth at LUMBINĪ, his enlightenment at BODHGAYĀ, his first teaching at ṚsIPATANA (SĀRNĀTH), and his PARINIRVĀnA at Kusinagarī. Anyone who dies while on pilgrimage to one of these four places, the Buddha says, will be reborn in the heavens. Scholars have taken these instructions as a sign of the relatively late date of this sutta (or at least this portion of it), arguing that this admonition by the Buddha is added to promote pilgrimage to four already well-established shrines. The Buddha instructs the monks to cremate his body in the fashion of a CAKRAVARTIN. He says that his remains (sARĪRA) should be enshrined in a STuPA to which the faithful should offer flowers and perfumes in order to gain happiness in the future. The Buddha then comforts Ānanda, telling him that all things must pass away and praising him for his devotion, predicting that he will soon become an ARHAT. When Ānanda laments the fact that the Buddha will pass away at such a "little mud-walled town, a backwoods town, a branch township," rather than a great city, the Buddha disabuses him of this notion, telling him that Kusinagarī had previously been the magnificent capital of an earlier cakravartin king named Sudarsana (P. Sudassana). The wanderer SUBHADRA (P. Subhadda) then becomes the last person to be ordained by the Buddha. When Ānanda laments that the monks will soon have no teacher, the Buddha explains that henceforth the dharma and the VINAYA will be their teacher. As his last disciplinary act before he dies, the Buddha orders that the penalty of brahmadanda (lit. the "holy rod") be passed on CHANDAKA (P. Channa), his former charioteer, which requires that he be completely shunned by his fellow monks. Then, asking three times whether any of the five hundred monks present has a final question, and hearing none, the Buddha speaks his last words, "All conditioned things are subject to decay. Strive with diligence." The Buddha's mind then passed into the first stage of meditative absorption (P. JHĀNA; S. DHYĀNA) and then in succession through the other three levels of the subtle-materiality realm (RuPADHĀTU) and then through the four levels of the immaterial realm (ĀRuPYADHĀTU). He then passed back down through the same eight levels to the first absorption, then back up to the fourth absorption, and then passed away, at which point the earth quaked. Seven days later, his body was prepared for cremation. However, the funeral pyre could not be ignited until the arrival of MAHĀKĀsYAPA (P. Mahākassapa), who had been away at the time of the Buddha's death. After he arrived and paid his respects, the funeral pyre ignited spontaneously. The relics (sARĪRA) of the Buddha remaining after the cremation were taken by the Mallas of Kusinagarī, but seven other groups of the Buddha's former patrons also came to claim the relics. The brāhmana DROnA (P. Dona) was called upon to decide the proper procedure for apportioning the relics. Drona divided the relics into eight parts that the disputing kings could carry back to their home kingdoms for veneration. Drona kept for himself the urn he used to apportion the relics; a ninth person was given the ashes from the funeral pyre. These ten (the eight portions of relics, the urn, and the ashes) were each then enshrined in stupas. At this point the scripture's narrative ends. A similar account, although with significant variations, appears in Sanskrit recensions of the Mahāparinirvānasutra.

Narthex (Greek) [cf Latin ferula] A tall umbelliferous plant, with a jointed stem from which the pith could be extracted, making it hollow; one of its varieties is the giant fennel. It is said that Prometheus, when he took the fire from heaven to bring it to man, hid it in a hollow narthex. Also used for the wand of the initiator in the Dionysian Mysteries. Greek and Roman palaces and temples contained an arcaded passage called narthex, and this has passed into the early Christian basilicas and so into modern churches.

Niyama (Sanskrit) Niyama [from ni the verbal root yam to hold back, curb] Restraining, checking, controlling, especially the wandering, erratic mind. The second of eight steps of meditation in Hindu yoga: restraint of the mind or religious observances of various kinds, such as watchings, fastings, prayings, penances, etc.

on the fire; holding the wand in your left hand,

ouanderoo ::: n. --> The wanderoo.

Samsara (Sanskrit) Saṃsāra [prefix sam + the verbal root sṛ to go, proceed; to wander about] The word Samsara is commonly rendered as the wandering of the human monad under karmic impulsions through enormously varying successions of states, and in different spheres or worlds of the manifested as well as unmanifest universe — the processes of metempsychosis and transmigration with particular application to human monads and the doctrine of reincarnation.

Shaman [from Tungusian saman; Russian shaman an idolator] Originally magician or sorcerer of the wandering tribes of Tartary, Mongolia, or Siberia (either man or woman); follower of the primeval religions, such as the Bhon religion of Tibet. Today applied to sorcerers, medicine men, etc., among traditional peoples, or what is based on their practices, anywhere in the world.

Tabernacle Used mainly to describe the portable sanctuary instituted during the wandering of the Israelites. The references in the Jewish history before Deuteronomy are different from later writings in the Old Testament which mention a very elaborate edifice containing a courtyard, outer and inner chambers, with sacrificial and atoning rituals, albeit erected so that it could readily be taken down and transferred to another place. The sanctuary referred to in the Priestly Code, however, is the sanctuary of the ark (in Hebrew3 mishkan ha‘eduth, “the tabernacle of revelation”), i.e., the receptacle in which lay the ark of testimony, the chest in which it is alleged that the stones containing the inscriptions of the decalog were placed.

“The Inconscient is a sleep or a prison, the conscient a round of strivings without ultimate issue or the wanderings of a dream: we must wake into the superconscious where all darkness of night and half-lights cease in the self-luminous bliss of the Eternal.” The Life Divine

Till I Come) in which the Wandering Jew is the

Wand The wand of Hermes or caduceus, the magician’s wand, the rods of Moses and Aaron, the scepter of kings which shows the force of temporal power, and the crosier of a bishop, are prototypes and antitypes of a universal principle — the straight line, representing the masculine, active, positive power in nature. The magician may be said to possess a magic wand — a name for the power he can wield — and there may be various material copies of this, ranging from an actual magic wand supposedly prepared according to secret formulas, down to the humble stick or cudgel with which the ruffian enforces his will. The words rod and staff are often used figuratively as well as literally in the Bible.

wand ::: Wand A magical weapon is any instrument used to bring about intentional change. In practice, magical weapons are usually specific, consecrated items used within ceremonial ritual. There is no hard and fast rule for what constitutes or does not constitute a magical weapon. If a magician considers it to be a weapon, then a weapon it is. However, there does exist a set of magical weapons with particular uses and symbolic meanings. Some such common weapons/tools include the dagger/sword, wand/baton, cup/chalice, pentacle/disk, holy oil, lamp and bell. See Magical Weapons. Symbolically, the Wand represents the element of fire, and sometimes, air (the suit of wands in a Tarot deck reflects this meaning, as wands (clubs) symbolise spiritual force).



QUOTES [10 / 10 - 113 / 113]


KEYS (10k)

   6 Aleister Crowley
   2 Peter J Carroll
   2 Sri Aurobindo

NEW FULL DB (2.4M)

   18 J K Rowling
   4 W B Yeats
   4 Anonymous
   3 Aleister Crowley
   2 William Shakespeare
   2 Sri Aurobindo
   2 Sinclair Lewis
   2 Rick Riordan
   2 Ravi Ravindra
   2 Naomi Mitchison
   2 Mary Antin
   2 Jiddu Krishnamurti
   2 Homer
   2 Henry Miller

1:This is the practical and active form of that obligation of a Master of the Temple in which it said:: 'I will interpret every phenomenon as a particular dealing of God with my soul.'
   ~ Aleister Crowley, Liber ABA, Magick, The Wand,
2:In all this it will have been seen that the most powerful weapon in the hand of the student is the Vow of Holy Obedience; and many will wish that they had the opportunity of putting themselves under a holy guru.
   ~ Aleister Crowley, Liber ABA, Magick, The Wand,
3:In the Grand Grimoire we are told "to buy an egg without haggling"; and attainment, and the next step in the path of attainment, is that pearl of great price, which when a man hath found he straightway selleth all that he hath, and buyeth that pearl. ~ Aleister Crowley, Liber ABA, The Wand,
4:This Magical Will is the wand in your hand by which the Great Work is accomplished, by which the Daughter is not merely set upon the throne of the Mother, but assumed into the Highest. The Magick Wand is thus the principal weapon of the Magus; and the name of that wand is the Magical Oath.
   ~ Aleister Crowley, Liber ABA, Book 4, Part II, [T5],
5:This Magical Will is the wand in your hand by which the Great Work is accomplished, by which the Daughter is not merely set upon the throne of the Mother, but assumed into the Highest. : In one, the best, system of Magick, the Absolute is called the Crown, God is called the Father, the Pure Soul is called the Mother, the Holy Guardian Angel is called the Son, and the Natural Soul is called the Daughter. The Son purifies the Daughter by wedding her; she thus becomes the Mother, the uniting of whom with the Father absorbs all into the Crown. ~ Aleister Crowley, Book 4,
6:The wand weapon similarily appears in a profusion of forms. As an instrument to assist the projection of the magical will onto the aetheric and material planes, it could be a general purpose sigil, an amulet, a ring, an enchanting mantra, or even an act or gesture one performs. As with the pentacle, there is a virtue in having a small, portable, and permanent device of this class, for power accrues to it with use. As with the cup, the power of the wand is partly to fascinate the surface functions of the mind and channel the forces concealed in the depths. Like the sword, the wand is manipulated in such a way as to describe vividly to the will and subconscious what is required of them.
   ~ Peter J Carroll, Liber Null,
7:The physical form of a magical weapon is no more than a convenient handle or anchor for its aetheric form.
The Sword and Pentacle are weapons of analysis and synthesis respectively. Upon the pentacle aetheric forms, images, and powers are assembled when the magical will and perception vitalize the imagination. The magician may create hundreds of pentacles in the course of his sorceries, yet there is a virtue in having a general purpose weapon of this class, for its power increases with use, and it can be employed as an altar for the consecration of lesser pentacles. For many operations of an evocatory type, the pentacle is placed on the cup and the conjuration performed with the wand. ~ Peter J Carroll, Liber Null,
8:With many people custom and habit of which ethics is but the social expression are the things most difficult to give up: and it is a useful practice to break any habit just to get into the way of being free from that form of slavery. Hence we have practices for breaking up sleep, for putting our bodies into strained and unnatural positions, for doing difficult exercises of breathing -- all these, apart from any special merit they may have in themselves for any particular purpose, have the main merit that the man forces himself todo them despite any conditions that may exist. Having conquered internal resistance one may conquer external resistance more easily. In a steam boat the engine must first overcome its own inertia before it can attack the resistance of the water.
   ~ Aleister Crowley, Liber ABA, Book 4, Magick, Part 2, The Wand,
9:THE WAND
   THE Magical Will is in its essence twofold, for it presupposes a beginning and an end; to will to be a thing is to admit that you are not that thing.
   Hence to will anything but the supreme thing, is to wander still further from it - any will but that to give up the self to the Beloved is Black Magick - yet this surrender is so simple an act that to our complex minds it is the most difficult of all acts; and hence training is necessary. Further, the Self surrendered must not be less than the All-Self; one must not come before the altar of the Most High with an impure or an imperfect offering. As it is written in Liber LXV, "To await Thee is the end, not the beginning."
   This training may lead through all sorts of complications, varying according to the nature of the student, and hence it may be necessary for him at any moment to will all sorts of things which to others might seem unconnected with the goal. Thus it is not "a priori" obvious why a billiard player should need a file.
   Since, then, we may want "anything," let us see to it that our will is strong enough to obtain anything we want without loss of time.
   It is therefore necessary to develop the will to its highest point, even though the last task but one is the total surrender of this will. Partial surrender of an imperfect will is of no account in Magick.
   The will being a lever, a fulcrum is necessary; this fulcrum is the main aspiration of the student to attain. All wills which are not dependent upon this principal will are so many leakages; they are like fat to the athlete.
   The majority of the people in this world are ataxic; they cannot coordinate their mental muscles to make a purposed movement. They have no real will, only a set of wishes, many of which contradict others. The victim wobbles from one to the other (and it is no less wobbling because the movements may occasionally be very violent) and at the end of life the movements cancel each other out. Nothing has been achieved; except the one thing of which the victim is not conscious: the destruction of his own character, the confirming of indecision. Such an one is torn limb from limb by Choronzon.
   How then is the will to be trained? All these wishes, whims, caprices, inclinations, tendencies, appetites, must be detected, examined, judged by the standard of whether they help or hinder the main purpose, and treated accordingly.
   Vigilance and courage are obviously required. I was about to add self-denial, in deference to conventional speech; but how could I call that self-denial which is merely denial of those things which hamper the self? It is not suicide to kill the germs of malaria in one's blood.
   Now there are very great difficulties to be overcome in the training of the mind. Perhaps the greatest is forgetfulness, which is probably the worst form of what the Buddhists call ignorance. Special practices for training the memory may be of some use as a preliminary for persons whose memory is naturally poor. In any case the Magical Record prescribed for Probationers of the A.'.A.'. is useful and necessary.
   Above all the practices of Liber III must be done again and again, for these practices develop not only vigilance but those inhibiting centres in the brain which are, according to some psychologists, the mainspring of the mechanism by which civilized man has raised himself above the savage.
   So far it has been spoken, as it were, in the negative. Aaron's rod has become a serpent, and swallowed the serpents of the other Magicians; it is now necessary to turn it once more into a rod.
   ~ Aleister Crowley, Liber ABA, Book 4, The Wand,
10:CHAPTER XIII
OF THE BANISHINGS: AND OF THE PURIFICATIONS.
Cleanliness is next to Godliness, and had better come first. Purity means singleness. God is one. The wand is not a wand if it has something sticking to it which is not an essential part of itself. If you wish to invoke Venus, you do not succeed if there are traces of Saturn mixed up with it.

That is a mere logical commonplace: in magick one must go much farther than this. One finds one's analogy in electricity. If insulation is imperfect, the whole current goes back to earth. It is useless to plead that in all those miles of wire there is only one-hundredth of an inch unprotected. It is no good building a ship if the water can enter, through however small a hole.

That first task of the Magician in every ceremony is therefore to render his Circle absolutely impregnable.
If one littlest thought intrude upon the mind of the Mystic, his concentration is absolutely destroyed; and his consciousness remains on exactly the same level as the Stockbroker's. Even the smallest baby is incompatible with the virginity of its mother. If you leave even a single spirit within the circle, the effect of the conjuration will be entirely absorbed by it.> {101}

The Magician must therefore take the utmost care in the matter of purification, "firstly", of himself, "secondly", of his instruments, "thirdly", of the place of working. Ancient Magicians recommended a preliminary purification of from three days to many months. During this period of training they took the utmost pains with diet. They avoided animal food, lest the elemental spirit of the animal should get into their atmosphere. They practised sexual abstinence, lest they should be influenced in any way by the spirit of the wife. Even in regard to the excrements of the body they were equally careful; in trimming the hair and nails, they ceremonially destroyed> the severed portion. They fasted, so that the body itself might destroy anything extraneous to the bare necessity of its existence. They purified the mind by special prayers and conservations. They avoided the contamination of social intercourse, especially the conjugal kind; and their servitors were disciples specially chosen and consecrated for the work.

In modern times our superior understanding of the essentials of this process enables us to dispense to some extent with its external rigours; but the internal purification must be even more carefully performed. We may eat meat, provided that in doing so we affirm that we eat it in order to strengthen us for the special purpose of our proposed invocation.> {102}

By thus avoiding those actions which might excite the comment of our neighbours we avoid the graver dangers of falling into spiritual pride.

We have understood the saying: "To the pure all things are pure", and we have learnt how to act up to it. We can analyse the mind far more acutely than could the ancients, and we can therefore distinguish the real and right feeling from its imitations. A man may eat meat from self-indulgence, or in order to avoid the dangers of asceticism. We must constantly examine ourselves, and assure ourselves that every action is really subservient to the One Purpose.

It is ceremonially desirable to seal and affirm this mental purity by Ritual, and accordingly the first operation in any actual ceremony is bathing and robing, with appropriate words. The bath signifies the removal of all things extraneous to antagonistic to the one thought. The putting on of the robe is the positive side of the same operation. It is the assumption of the fame of mind suitable to that one thought.

A similar operation takes place in the preparation of every instrument, as has been seen in the Chapter devoted to that subject. In the preparation of theplace of working, the same considerations apply. We first remove from that place all objects; and we then put into it those objects, and only those {103} objects, which are necessary. During many days we occupy ourselves in this process of cleansing and consecration; and this again is confirmed in the actual ceremony.

The cleansed and consecrated Magician takes his cleansed and consecrated instruments into that cleansed and consecrated place, and there proceeds to repeat that double ceremony in the ceremony itself, which has these same two main parts. The first part of every ceremony is the banishing; the second, the invoking. The same formula is repeated even in the ceremony of banishing itself, for in the banishing ritual of the pentagram we not only command the demons to depart, but invoke the Archangels and their hosts to act as guardians of the Circle during our pre-occupation with the ceremony proper.

In more elaborate ceremonies it is usual to banish everything by name. Each element, each planet, and each sign, perhaps even the Sephiroth themselves; all are removed, including the very one which we wished to invoke, for that force ... ~ Aleister Crowley, Liber ABA,

*** WISDOM TROVE ***

*** NEWFULLDB 2.4M ***

1:The wand chooses the wizard, ~ J K Rowling,
2:The wand chooses the wizard. ~ J K Rowling,
3:The wand picks you, you don't pick the wand. ~ J K Rowling,
4:It's really the wand that chooses the wizard, of course. ~ J K Rowling,
5:it’s really the wand that chooses the wizard, of course. ~ J K Rowling,
6:Grindelwald tried to stop Voldemort going after the wand. ~ J K Rowling,
7:For memories are magic, too. They are the wand the present waves over the past. ~ Anonymous,
8:Music alone with sudden charms can bind The wand'ring sense, and calm the troubled mind. ~ William Congreve,
9:The plough is to the farmer what the wand is to the sorcerer. Its effect is really like sorcery. ~ Thomas Jefferson,
10:An initial attraction, and then a mutual quest for experience, the wand learning from the wizard, the wizard from the wand. ~ J K Rowling,
11:There are moments of sincerity. Those moments float away like bubbles but he takes the trouble to dip the wand in the soap and blow them through. ~ Carole Radziwill,
12:The wand ricocheted through the swarm, thumping six, seven, eight of the little monsters before returning to Carter’s hand. “Not bad,” I said. “Keep it up! ~ Rick Riordan,
13:The wand ricocheted through the swarm, thumping six, seven, eight of the little monsters before returning to Carter’s hand.
“Not bad,” I said. “Keep it up! ~ Rick Riordan,
14:dish soap from underneath. Once the water warmed up to a reasonable level, he used the wand to rinse as much of the dirt and mud off as he could. After working ~ Carol Moncado,
15:I sought a third wand, Severus. The Elder Wand, the Wand of Destiny, the Deathstick. I took it from its previous master. I took it from the grave of Albus Dumbledore. ~ J K Rowling,
16:Where there's smoke, there's fire: the wand cards can indicate that sparks are about to fly, that passions may be enflamed, and that an affair is about to heat up. ~ Corrine Kenner,
17:then it may be yours. Of course, the manner of taking matters. Much also depends upon the wand itself. In general, however, where a wand has been won, its allegiance will change. ~ J K Rowling,
18:But I got this far, didn’t I?” he said slowly. “They thought I’d die in the attempt, but I’m here . . . and you’re in my power. . . . I’m the one with the wand. . . . you’re at my mercy. . . ~ J K Rowling,
19:Lumos (noun; lu-mos): 1. A spell to create light, also known as the Wand-Lighting Charm. (Origin: the Harry Potter series) 2. A nonprofit working to end the institutionalization of children. It ~ J K Rowling,
20:What is he whose grief
Bears such an emphasis? whose phrase of sorrow
Conjures the wand'ring stars, and makes them stand
Like wonder-wounded hearers? This is I,
Hamlet the Dane. ~ William Shakespeare,
21:They thought I'd die in the attempt, but I'm here and you're in my power. I'm the one with the wand. You're at my mercy."

"No, Draco," said Dumbledore quietly. "It is my mercy, and not yours, that matters now. ~ J K Rowling,
22:This is the practical and active form of that obligation of a Master of the Temple in which it said:: 'I will interpret every phenomenon as a particular dealing of God with my soul.'
   ~ Aleister Crowley, Liber ABA, Magick, The Wand,
23:Curious indeed how these things happen. The wand chooses the wizard, remember...I think we must expect great things from you, Mr. Potter... After all, He-Who-Must-Not-Be-Named did great things — terrible, yes, but great. ~ J K Rowling,
24:A white magician is one who is laboring to gain the confidence of the powers that be, and to prove, through the purity of his life and the sincerity of his motive, his worthiness to be entrusted with the great arcane (the wand of the Magus). [...],
25:Say what? There's no 'and he got naked and waved his magic wand?'
'Nope,' Connie said. 'No magic wand. She didn't get to see the wand.'
'Well, you know he got one,' Lula said. 'How come he didn't wave it and make her a happy princess? ~ Janet Evanovich,
26:In all this it will have been seen that the most powerful weapon in the hand of the student is the Vow of Holy Obedience; and many will wish that they had the opportunity of putting themselves under a holy guru.
   ~ Aleister Crowley, Liber ABA, Magick, The Wand,
27:Mistress of love or of hate, occult science can dispense paradise or hell at its pleasure to human hearts; it disposes of all forms and confers beauty or ugliness; with the wand of Circe it changes men into brutes and animals alternately into men. ~ Eliphas Levi,
28:Tricky customer, eh? Not to worry, we’ll find the perfect match here somewhere – I wonder, now – yes, why not – unusual combination – holly and phoenix feather, eleven inches, nice and supple.’ Harry took the wand. He felt a sudden warmth in his fingers. ~ J K Rowling,
29:Harry took the wand. He felt a sudden warmth in his fingers. He raised the wand above his head, brought it swishing down through the dusty air and a stream of red and gold sparks shot from the end like a firework, throwing dancing spots of light on to the walls. ~ J K Rowling,
30:present and future, Harry Potter …’ He pulled Harry’s wand from his pocket and began to trace it through the air, writing three shimmering words: TOM MARVOLO RIDDLE Then he waved the wand once, and the letters of his name rearranged themselves: I AM LORD VOLDEMORT ~ J K Rowling,
31:Yes, thirteen-and-a-half inches. Yew. Curious indeed how these things happen. The wand chooses the wizard, remember. . . . I think we must expect great things from you, Mr. Potter. . . . After all, He-Who-Must-Not-Be-Named did great things — terrible, yes, but great. ~ J K Rowling,
32:In the Grand Grimoire we are told "to buy an egg without haggling"; and attainment, and the next step in the path of attainment, is that pearl of great price, which when a man hath found he straightway selleth all that he hath, and buyeth that pearl. ~ Aleister Crowley, Liber ABA, The Wand,
33:He drew his wand so rapidly that Harry barely saw it; with a casual flick, the sofa zoomed forward and knocked the knees out from under all three of the Dursleys so that they collapsed upon it in a heap. Another flick of the wand and the sofa zoomed back to its original position. ~ J K Rowling,
34:Did you see me disarm Hermione, Harry?"
"Only once" said Hermione stung. "I got you loads more then you got me—"
"I did not only get you once, I got you at least three times—"
"Well if you're counting the one where you tripped over your own feet and knocked the wand out of my hand— ~ J K Rowling,
35:There was silence in the room, except for the distant rushing of the sea.
'You talk about wands like they’ve got feelings,’ said Harry, ‘like they can think for themselves.’
‘The wand chooses the wizard,’ said Ollivander. ‘That much has always been clear to those of us who have studied wandlore. ~ J K Rowling,
36:All writers know that on some golden mornings they are touched by the wand; they are on intimate terms with poetry and cosmic truth. I have experienced these moments myself. Their lesson is simple: It's a total illusion. And the danger in the illusion is that you will wait for those moments. ~ John Kenneth Galbraith,
37:Crookshanks sank his claws into Black’s robes and wouldn’t shift. He turned his ugly, squashed face to Harry, and looked up at him with those great yellow eyes… Harry stared down at Black and Crookshanks, his grip tightening on the wand. So what if he had to kill the cat, too? It was in league with Black ~ J K Rowling,
38:Who has a book of all that monarchs do, He's more secure to keep it shut than shown; For vice repeated is like the wand'ring wind, Blows dust in others' eye, to spread itself; And yet the end of all is bought thus dear, The breath is gone, and the sore eyes see clear To stop the air would hurt them. ~ William Shakespeare,
39:Mr. Ollivander touched the lightning scar on Harry’s forehead with a long, white finger. “I’m sorry to say I sold the wand that did it,” he said softly. “Thirteen-and-a-half inches. Yew. Powerful wand, very powerful, and in the wrong hands … well, if I’d known what that wand was going out into the world to do. ~ J K Rowling,
40:Harry seized the wand lying beside his camp bed, pointed it at the cluttered desk where he had left his glasses, and said, "Accio Glasses!" Although they were only around a foot away, there was something immensely satisfying about seeing them zoom toward him, at least until they poked him in the eye. "Slick," snorted Ron. ~ J K Rowling,
41:The wand waved; the Adam's Apple leapt, and they were off. What followed cannot be indicated typographically. But if a cat were a sawmill, and a dog were a gigantic cart full of tin cans bouncing through a stone paved street, and that dog and that cat hated each other and were telling each other so, it would sound much like it. ~ Don Marquis,
42:He tried to do a Memory Charm and the wand backfired,” Ron explained quietly to Dumbledore. “Dear me,” said Dumbledore, shaking his head, his long silver mustache quivering. “Impaled upon your own sword, Gilderoy!” “Sword?” said Lockhart dimly. “Haven’t got a sword. That boy has, though.” He pointed at Harry. “He’ll lend you one. ~ J K Rowling,
43:This Magical Will is the wand in your hand by which the Great Work is accomplished, by which the Daughter is not merely set upon the throne of the Mother, but assumed into the Highest. The Magick Wand is thus the principal weapon of the Magus; and the name of that wand is the Magical Oath.
   ~ Aleister Crowley, Liber ABA, Book 4, Part II, [T5],
44:Voldemort,” said Riddle softly, “is my past, present, and future, Harry Potter. . . .”
He pulled Harry’s wand from his pocket and began to trace it through the air, writing three shimmering words:
TOM MARVOLO RIDDLE
Then he waved the wand once, and the letters of his name rearranged themselves:
I AM LORD VOLDEMORT ~ J K Rowling,
45:That romance is nowhere as vividly encapsulated as in that moment when a pile of hard, almost odorless gray-green seeds is suddenly and magically transformed into the fragrant vehicle of our dreams, reveries, and conversation. To be the magicians waving the wand of transformation makes that metamorphosis all the more stirring and resonant. ~ Kenneth Davids,
46:The Lute
Of th' Atrides I would sing,
Or the wand'ring Theban king;
But when I my lute did prove,
Nothing it would sound but love;
I new strung it, and to play
Herc'les' labours did essay;
But my pains I fruitless found;
Nothing it but love would sound:
Heroes then farewell, my lute
To all strains but love is mute.
~ Anacreon,
47:Ow! Shit!" She yelped, dropping the wand on the floor and clapping her hand over her eye, the one into which she'd just smooshed a nice glob of viscous black goo. She fumbled for a wash cloth, wet it, and scrubbed at her watering eye. Years of exposure to her foul-mouthed brothers came pouring out all at once. "Piece of shit god damn son of a bitch! ~ Kendra Leigh Castle,
48:if you are any wizard at all you will be able to channel your magic through almost any instrument. The best results, however, must always come where there is the strongest affinity between wizard and wand. These connections are complex. An initial attraction, and then a mutual quest for experience, the wand learning from the wizard, the wizard from the wand. ~ J K Rowling,
49:Harry took the wand. He felt a sudden warmth in his fingers. He raised the wand above his head, brought it swishing down through the dusty air and a stream of red and gold sparks shot from the end like a firework, throwing dancing spots of light on to the walls. Hagrid whooped and clapped and Mr Ollivander cried, ‘Oh, bravo! Yes, indeed, oh, very good. Well, well, well ... how curious ... how very curious ... ~ J K Rowling,
50:And Harry, with the unerring skill of the Seeker, caught the wand in his free hand as Voldemort fell backward, arms splayed, the slit pupils of the scarlet eyes rolling upward. Tom Riddle hit the floor with a mundane finality, his body feeble and shrunken, the white hands empty, the snakelike face vacant and unknowing. Voldemort was dead, killed by his own rebounding curse, and Harry stood with two wands in his hands, staring down at his enemy's shell. ~ J K Rowling,
51:Would it hurt him, just once, to do what she wanted and shut up about it?
"If I wasn't sure," she snapped, "I wouldn't have said.... ow shitshitshitshitshit!"
She dropped the wand again to clutch the top of her head, which she'd just slammed against the underside of the sink. It hurt, enough to bring tears to her eyes, and she dropped back to sit on the floor and cradle her head, completely defeated. "Ow. And don't you dare open that door."
Naturally, he opened the door. ~ Kendra Leigh Castle,
52:An event is not any more intrinsically intelligible or unintelligible because of the pace at which it moves. For a man who does not believe in a miracle, a slow miracle would be just as incredible as a swift one. The Greek witch may have turned sailors to swine with a stroke of the wand. But to see a naval gentleman of our acquaintance looking a little more like a pig every day, till he ended with four trotters and a curly tail, would not be any more soothing. It might be rather more creepy and uncanny. ~ G K Chesterton,
53:people? This is the wand that killed Sirius!’ Harry had not thought of that: he looked down at the wand and was visited by a brutal urge to snap it, to slice it in half with Gryffindor’s sword, which was propped against the wall beside him. ‘I miss my wand,’ Hermione said miserably. ‘I wish Mr Ollivander could have made me another one too.’ Mr Ollivander had sent Luna a new wand that morning. She was out on the back lawn at that moment, testing its capabilities in the late afternoon sun. Dean, who had lost his ~ J K Rowling,
54:An event is not any more intrinsically intelligible or unintelligible because of the pace at which it moves. For a man who does not believe in a miracle, a slow miracle would be just as incredible as a swift one. The Greek witch may have turned sailors to swine with a stroke of the wand. But to see a naval gentleman of our acquaintance looking a little more like a pig every day, till he ended with four trotters and a curly tail, would not be any more soothing. It might be rather more creepy and uncanny. ~ Gilbert K Chesterton,
55:The most sacred part of the human body is the brain and spinal system, revered from all antiquity and symbolized again and again in all the religions of the world. While other parts of the body are of great interest to the student, the mysterious working of the spinal fires by means of which liberation is finally attained is so tremendous that many years must be spent in understanding even the fundamental principles. The spine is the rod which budded, the Yggdrasil Tree, the flaming sword, the staff of comfort, the wand of the Magi. ~ Manly P Hall,
56:AND have I lost thee evermore?

Hast thou, oh fair one, from me flown?
Still in mine ear sounds, as of yore,

Thine ev'ry word, thine ev'ry tone.

As when at morn the wand'rer's eye

Attempts to pierce the air in vain,
When, hidden in the azure sky,

The lark high o'er him chaunts his strain:

So do I cast my troubled gaze

Through bush, through forest, o'er the lea;
Thou art invoked by all my lays;

Oh, come then, loved one, back to me!
~ Johann Wolfgang von Goethe, To The Distant One
,
57:I realised I can't shut myself away or — crack up. Sirius wouldn't have wanted that, would he? And anyway, life's too short... look at Madam Bones, looks at Emmeline Vance... it could be me next, couldn't it? But if it is," he said fiercely, now looking straight into Dumbledore's blue eyes, gleaming in the wand-light, "I'll make sure I take as many Death Eaters with me as I can, and Voldemort too if I manage it."
"Spoken both like your mother and father's son and Sirius's true god-son!" said Dumbledore with an approving pat on Harry's back. ~ J K Rowling,
58:This Magical Will is the wand in your hand by which the Great Work is accomplished, by which the Daughter is not merely set upon the throne of the Mother, but assumed into the Highest.<
59:As the Dark Lord becomes ever more powerful, your race is set still more firmly above mine! Gringotts falls under Wizarding rule, house-elves are slaughtered, and who amongst the wand-carriers protests?”
“We do!” said Hermione. She had sat up straight, her eyes bright. “We protest! And I’m hunted quite as much as any goblin or elf, Griphook! I’m a Mudblood!”
“Don’t call yourself —” Ron muttered.
“Why shouldn’t I?” said Hermione. “Mudblood, and proud of it! I’ve got no higher position under this new order than you have, Griphook! It was me they chose to torture, back at the Malfoys’! ~ J K Rowling,
60:Willow-Pipes
So in the shadow by the nimble flood
He made her whistles of the willow wood,
Flutes of one note with mellow slender tone;
(A robin piping in the dusk alone).
Lively the pleasure was the wand to bruise,
And notch the light rod for its lyric use,
Until the stem gave up its tender sheath,
And showed the white and glistening wood beneath.
And when the ground was covered with light chips,
Grey leaves and green, and twigs and tender slips,
They placed the well-made whistles in a row
And left them for the careless wind to blow.
~ Duncan Campbell Scott,
61:God's people are a hidden people, but when Christ receives his people  into heaven, he will touch them with the wand of his own love, and  change them into the image of his manifested glory. They were poor and  wretched, but what a transformation! They were stained with sin, but  one touch of his finger, and they are bright as the sun, and clear as  crystal. Oh! what a manifestation! All this proceeds from the exalted  Lamb. Whatever there may be of effulgent splendour, Jesus shall be the  centre and soul of it all. Oh! to be present and to see him in his own  light, the King of kings, and Lord of lords!  ~ Charles Haddon Spurgeon,
62:You talk about wands like they’ve got feelings,’ said Harry, ‘like they can think for themselves.’ ‘The wand chooses the wizard,’ said Ollivander. ‘That much has always been clear to those of us who have studied wandlore.’ ‘A person can still use a wand that hasn’t chosen them, though?’ asked Harry. ‘Oh yes, if you are any wizard at all you will be able to channel your magic through almost any instrument. The best results, however, must always come where there is the strongest affinity between wizard and wand. These connections are complex. An initial attraction, and then a mutual quest for experience, the wand learning from the wizard, the wizard from the wand.’ The sea gushed ~ J K Rowling,
63:The wand weapon similarily appears in a profusion of forms. As an instrument to assist the projection of the magical will onto the aetheric and material planes, it could be a general purpose sigil, an amulet, a ring, an enchanting mantra, or even an act or gesture one performs. As with the pentacle, there is a virtue in having a small, portable, and permanent device of this class, for power accrues to it with use. As with the cup, the power of the wand is partly to fascinate the surface functions of the mind and channel the forces concealed in the depths. Like the sword, the wand is manipulated in such a way as to describe vividly to the will and subconscious what is required of them.
   ~ Peter J Carroll, Liber Null,
64:The physical form of a magical weapon is no more than a convenient handle or anchor for its aetheric form.
The Sword and Pentacle are weapons of analysis and synthesis respectively. Upon the pentacle aetheric forms, images, and powers are assembled when the magical will and perception vitalize the imagination. The magician may create hundreds of pentacles in the course of his sorceries, yet there is a virtue in having a general purpose weapon of this class, for its power increases with use, and it can be employed as an altar for the consecration of lesser pentacles. For many operations of an evocatory type, the pentacle is placed on the cup and the conjuration performed with the wand. ~ Peter J Carroll, Liber Null,
65:Magic happens when the wand of language strikes a stone and makes it melt, touches a spindle and turns it into gold, or taps a trunk and makes it fly. By drawing on a syntax of enchantment that conjures fluidity, ethereality, flimsiness, and transparency, writers turn solidity into resplendent airy lightness to produce miracles of linguistic transubstantiation.

What is the effect of that beauty? How do readers respond to words that create that beauty? In a world that has discredited that particular attribute and banished it from high art, beauty has nonetheless held on to its enlivening power in children's books. It draws readers in, then draws them to understand the fictional worlds it lights up. ~ Maria Tatar,
66:I’d take that gum out of the keyhole if I were you, Peeves,” he said pleasantly.
Peeves paid no attention to Professor Lupin’s words, except to blow a loud wet raspberry.
Professor Lupin gave a small sigh and took out his wand.
“This is a useful little spell,” he told the class over his shoulder. “Please watch closely.”
He raised the wand to shoulder height, said, “Waddiwasi!” and pointed it at Peeves.
With the force of a bullet, the wad of chewing gum shot out of the keyhole and straight down Peeves’s left nostril; he whirled upright and zoomed away, cursing.
“Cool, sir!” said Dean Thomas in amazement.
“Thank you, Dean,” said Professor Lupin, putting his wand away again. “Shall we proceed? ~ J K Rowling,
67:One thing had always confused Quentin about the magic he read about in books: it never seemed especially hard to do. There were lots of furrowed brows and thick books and long white beards and whatnot, but when it came right down to it, you memorized the incantation—or you just read it off the page, if that was too much trouble—you collected the herbs, waved the wand, rubbed the lamp, mixed the potion, said the words—and just like that the forces of the beyond did your bidding. It was like making salad dressing or driving stick or assembling Ikea furniture—just another skill you could learn. It took some time and effort, but compared to doing calculus, say, or playing the oboe—well, there really was no comparison. Any idiot could do magic. ~ Lev Grossman,
68:The true master of the Elder Wand was Draco Malfoy.”
Blank shock showed in Voldemort’s face for a moment, but then it was gone.
“But what does it matter?” he said softly. “Even if you are right, Potter, it makes no difference to you and me. You no longer have the phoenix wand: We duel on skill alone…and after I have killed you, I can attend to Draco Malfoy…”
“But you’re too late,” said Harry. “You’ve missed your chance. I got there first. I overpowered Draco weeks ago. I took this wand from him.”
Harry twitched the hawthorn wand, and he felt the eyes of everyone in the Hall upon it.
“So it all comes down to this, doesn’t it?” whispered Harry. “Does the wand in your hand know its last master was Disarmed? Because if it does…I am the true master of the Elder Wand. ~ J K Rowling,
69:It doesn’t matter,” said Harry, noting Griphook’s rising color. “This isn’t about wizards versus goblins or any other sort of magical creature —” Griphook gave a nasty laugh. “But it is, it is about precisely that! As the Dark Lord becomes ever more powerful, your race is set still more firmly above mine! Gringotts falls under Wizarding rule, house-elves are slaughtered, and who amongst the wand-carriers protests?” “We do!” said Hermione. She had sat up straight, her eyes bright. “We protest! And I’m hunted quite as much as any goblin or elf, Griphook! I’m a Mudblood!” “Don’t call yourself —” Ron muttered. “Why shouldn’t I?” said Hermione. “Mudblood, and proud of it! I’ve got no higher position under this new order than you have, Griphook! It was me they chose to torture, back at the Malfoys’! ~ J K Rowling,
70:With many people custom and habit of which ethics is but the social expression are the things most difficult to give up: and it is a useful practice to break any habit just to get into the way of being free from that form of slavery. Hence we have practices for breaking up sleep, for putting our bodies into strained and unnatural positions, for doing difficult exercises of breathing -- all these, apart from any special merit they may have in themselves for any particular purpose, have the main merit that the man forces himself todo them despite any conditions that may exist. Having conquered internal resistance one may conquer external resistance more easily. In a steam boat the engine must first overcome its own inertia before it can attack the resistance of the water.
   ~ Aleister Crowley, Liber ABA, Book 4, Magick, Part 2, The Wand,
71:I think,” he said slowly, “he’s got something to do with Quidditch. There’s some connection, but I can’t--I can’t think what it is.”
“Quidditch?” said Ron. “Sure you’re not thinking of Gorgovitch?”
“Who?”
“Dragomir Gorgovitch, Chaser, transferred to the Chudley Cannons for a record fee two years ago. Record holder for most Quaffle drops in a season.”
“No,” said Harry. “I’m definitely not thinking of Gorgovitch.”
“I try not to either,” said Ron. “Well, happy birthday anyway.”
“Wow--that’s right, I forgot! I’m seventeen!”
Harry seized the wand lying beside his camp bed, pointed it at the cluttered desk where he had left his glasses, and said, “Accio Glasses!” Although they were only around a foot away, there was something immensely satisfying about seeing them zoom toward him, at least until they poked him in the eye.
“Slick,” snorted Ron. ~ J K Rowling,
72:The bang was like a cannon-blast and the golden flames that erupted between them, at the dead centre of the circle they had been treading, marked the point where the spells collided. Harry saw Voldemort’s green jet meet his own spell, saw the Elder Wand fly high, dark against the sunrise, spinning across the enchanted ceiling like the head of Nagini, spinning through the air towards the master it would not kill, who had come to take full possession of it at last. And Harry, with the unerring skill of the Seeker, caught the wand in his free hand as Voldemort fell backwards, arms splayed, the slit pupils of the scarlet eyes rolling upwards. Tom Riddle hit the floor with a mundane finality, his body feeble and shrunken, the white hands empty, the snake-like face vacant and unknowing. Voldemort was dead, killed by his own rebounding curse, and Harry stood with two wands in his hand, staring down at his enemy’s shell. ~ J K Rowling,
73:Avada Kedavra!” “Expelliarmus!” The bang was like a cannon blast, and the golden flames that erupted between them, at the dead center of the circle they had been treading, marked the point where the spells collided. Harry saw Voldemort’s green jet meet his own spell, saw the Elder Wand fly high, dark against the sunrise, spinning across the enchanted ceiling like the head of Nagini, spinning through the air toward the master it would not kill, who had come to take full possession of it at last. And Harry, with the unerring skill of the Seeker, caught the wand in his free hand as Voldemort fell backward, arms splayed, the slit pupils of the scarlet eyes rolling upward. Tom Riddle hit the floor with a mundane finality, his body feeble and shrunken, the white hands empty, the snakelike face vacant and unknowing. Voldemort was dead, killed by his own rebounding curse, and Harry stood with two wands in his hand, staring down at his enemy’s shell. ~ J K Rowling,
74:As he lay there, fragments of past states of emotion, fugitive felicities of thought and sensation, rose and floated on the surface of his thoughts. It was one of those moments when the accumulated impressions of life converge on heart and brain, elucidating, enlacing each other, in a mysterious confusion of beauty. He had had glimpses of such a state before, of such mergings of the personal with the general life that one felt one's self a mere wave on the wild stream of being, yet thrilled with a sharper sense of individuality than can be known within the mere bounds of the actual. But now he knew the sensation in its fulness, and with it came the releasing power of language. Words were flashing like brilliant birds through the boughs overhead; he had but to wave his magic wand to have them flutter down to him. Only they were so beautiful up there, weaving their fantastic flights against the blue, that it was pleasanter, for the moment, to watch them and let the wand lie. ~ Edith Wharton,
75:The Moon's Minion
Thine eyes are like the sea, my dear,
The wand'ring waters, green and grey;
Thine eyes are wonderful and clear,
And deep, and deadly, even as they;
The spirit of the changeful sea
Informs thine eyes at night and noon,
She sways the tides, and the heart of thee,
The mystic, sad, capricious Moon!
The Moon came down the shining stair
Of clouds that fleck the summer sky,
She kissed thee, saying, 'Child, be fair,
And madden men's hearts, even as I;
Thou shalt love all things strange and sweet,
That know me and are known of me;
The lover thou shalt never meet,
The land where thou shalt never be!'
She held thee in her chill embrace,
She kissed thee with cold lips divine,
She left her pallor on thy face,
That mystic ivory face of thine;
And now I sit beside thy feet,
And all my heart is far from thee,
Dreaming of her I shall not meet,
And of the land I shall not see!
~ Andrew Lang,
76:Expecto Patronum!”
His voice sounded dim and distant…Another wisp of silver smoke, feebler than the last, drifted from the wand — he couldn’t do it anymore, he couldn’t work the spell —
There was laughter inside his head, shrill, high-pitched laughter….He could smell the dementor’s putrid, death-cold breath, filling his own lungs, drowning him….The dementor’s icy fingers were closing on his throat — the high-pitched laughter was growing louder and louder, and a voice spoke inside his head — “Bow to death, Harry….It might even be painless….I would not know….I have never died….”
He was never going to see Ron and Hermione again —
And their faces burst clearly into his mind as he fought for breath —
“EXPECTO PATRONUM!”
An enormous silver stag erupted from the tip of Harry’s wand; its antlers caught the dementor in the place where the heart would have been; it was thrown backward, weightless as darkness, and as the stag charged, the dementor swooped away, batlike and defeated. ~ J K Rowling,
77:The enormity of his decision not to race Voldemort to the wand still scared Harry. He could not remember, ever before, choosing not to act. He was full of doubts, doubts that Ron could not help voicing whenever they were together. “What if Dumbledore wanted us to work out the symbol in time to get the wand?” “What if working out what the symbol meant made you ‘worthy’ to get the Hallows?” “Harry, if that really is the Elder Wand, how the hell are we supposed to finish off You-Know-Who?” Harry had no answers: There were moments when he wondered whether it had been outright madness not to try to prevent Voldemort breaking open the tomb. He could not even explain satisfactorily why he had decided against it: Every time he tried to reconstruct the internal arguments that had led to his decision, they sounded feebler to him. The odd thing was that Hermione’s support made him feel just as confused as Ron’s doubts. Now forced to accept that the Elder Wand was real, she maintained that it was an evil object, and that the way Voldemort had taken possession of it was repellent, not to be considered. “You could never have done that, Harry,” she said again and again. ~ J K Rowling,
78:Sometimes, You Just Need a Vibrator Coach Sommer introduced me to a Russian medical massage specialist who recommended I use the plug-in (not cordless) model of the Hitachi Magic Wand on its high setting. I’ve never experienced such heights of ecstasy. Thanks, Vladmir! Just kidding. In this case, it’s for relaxing hypertonic muscles (i.e., muscles that are tense even though they shouldn’t be). Just place the wand on your muscle belly (not insertion points) for 20 to 30 seconds, which is often all it takes at the proper hertz. Tension headaches or a stiff neck? It’s great for relaxing the occipitals at the base of the skull. Warning: Having Hitachi Magic Wands lying out around your house can go terribly wrong—or terribly right. Good luck explaining your “hypertonic muscles.” As one friend said to me, “I think my wife has that same problem. . . .”   Gymnast Strong Unusual and Effective Bodyweight Exercises In less than eight weeks of following Coach Sommer’s protocols, I saw unbelievable improvement in areas I’d largely given up on. Try a few of my favorite exercises, and you’ll quickly realize that gymnasts use muscles you didn’t even know you had. QL Walk—An Unusual Warmup ~ Timothy Ferriss,
79:Ballade Of Sleep
The hours are passing slow,
I hear their weary tread
Clang from the tower, and go
Back to their kinsfolk dead.
Sleep! death's twin brother dread!
Why dost thou scorn me so?
The wind's voice overhead
Long wakeful here I know,
And music from the steep
Where waters fall and flow.
Wilt thou not hear sue, Sleep?
All sounds that might bestow
Rest on the fever'd bed,
All slumb'rous sounds and low
Are mingled here and wed,
And bring no drowsihed.
Shy dreams flit to and fro
With shadowy hair dispread;
With wistful eyes that glow,
And silent robes that sweep.
Thou wilt not hear me; no?
Wilt thou not hear me, Sleep?
What cause hast thou to show
Of sacrifice unsped?
Of all thy slaves below
I most have laboured
With service sung and said;
Have cull'd such buds as blow,
Soft poppies white and red,
Where thy still gardens grow,
And Lethe's waters weep.
Why, then, art thou my foe?
Wilt thou not hear me, Sleep?
ENVOY.
Prince, ere the dark be shred
35
By golden shafts, ere now
And long the shadows creep:
Lord of the wand of lead,
Soft-footed as the snow,
Wilt thou not hear me, Sleep!
~ Andrew Lang,
80:I put out my hand. “Harlan Green.” He waved the cowboy toward me without shaking. “He’s going to check you. You know what to do?” “I know.” I stood with my feet apart and arms out. The wand looked like the wands used by TSA screeners, but this one did not screen for metal. He passed it over my chest, back, arms, and legs, searching for the RF and IR signals emitted by transmitters, recorders, and listening devices. I must have passed, because the cowboy nodded at Ramos. “Okay, now this one.” When the cowboy went to Park, Park slapped the wand away with a quick roll of his left hand, and punched him once in the solar plexus and twice in the face with his right fist. The cowboy staggered back and dropped to his knees. By the time he was down, Park was calmly staring at Ramos. “If you want search me, search me yourself.” The UFC fighter was two seconds behind the curve, then clawed under his shirt and flashed a garish little Llama .380. Neither Park nor I moved to stop him, but by the time the gun was out, Ramos saw Park’s men coming from behind the trucks. A dozen Double Dragon hitters in dark glasses and great suits. I said, “These guys know how to dress, don’t they?” Ramos glanced at me, then told the UFC fighter to put away his gun and get the cowboy on his feet. He didn’t look scared. “I ~ Robert Crais,
81:Well, happy birthday anyway.”
“Wow--that’s right, I forgot! I’m seventeen!”
Harry seized the wand lying beside his camp bed, pointed it at the cluttered desk where he had left his glasses, and said, “Accio Glasses!” Although they were only around a foot away, there was something immensely satisfying about seeing them zoom toward him, at least until they poked him in the eye.
“Slick,” snorted Ron.
Reveling in the removal of his Trace, Harry sent Ron’s possessions flying around the room, causing Pigwidgeon to wake up and flutter excitedly around his cage. Harry also tried tying the laces of his trainers by magic (the resultant knot took several minutes to untie by hand) and, purely for the pleasure of it, turned the orange robes on Ron’s Chudley Cannons posters bright blue.
“I’d do your fly by hand, though,” Ron advised Harry, sniggering when Harry immediately checked it. “Here’s your present. Unwrap it up here, it’s not for my mother’s eyes.”
“A book?” said Harry as he took the rectangular parcel. “Bit of a departure from tradition, isn’t it?”
“This isn’t your average book,” said Ron. “It’s pure gold: Twelve Fail-Safe Ways to Charm Witches. Explains everything you need to know about girls. If only I’d had this last year I’d have known exactly how to get rid of Lavender and I would’ve known how to get going with…Well, Fred and George gave me a copy, and I’ve learned a lot. You’d be surprised, it’s not all about wandwork, either. ~ J K Rowling,
82:Mother of Light, and the Gods! Mother of Music, awake!
Silence and speech are at odds; Heaven and Hell are at
stake.
By the Rose and the Cross I conjure; I constrain by the
Snake and the Sword;
I am he that is sworn to endure -Bring us the word of the
Lord!

By the brood of the Bysses of Brightening, whose God was
my sire;
By the Lord of the Flame and Lightning, the King of
the Spirits of Fire;
By the Lord of the Waves and the Waters, the King of the
Hosts of the Sea,
The fairest of all of whose daughters was mother to me;

By the Lord of the Winds and the Breezes, the king of the
Spirits of Air,
In whose bosom the infinite ease is that cradled me there;
By the Lord of the Fields and the Mountains, the King of
the Spirits of Earth
That nurtured my life at his fountains from the hour of my
birth;

By the Wand and the Cup I conjure; by the Dagger and
Disk I constrain;
I am he that is sworn to endure; make thy music again!
I am Lord of the Star and the Seal; I am Lord of the Snake
and the Sword;
Reveal us the riddle, reveal! Bring us the word of the Lord!

As the flame of the sun, as the roar of the sea, as the storm
of the air,
As the quake of the earth -let it soar for a boon, for a bane,
for a snare,
For a lure, for a light, for a kiss, for a rod, for a scourge, for
a sword -
Bring us thy burden of bliss -Bring us the word of the
Lord!

PERDURABO.

~ Aleister Crowley, The Interpreter
,
83:The Interpreter
Mother of Light, and the Gods! Mother of Music, awake!
Silence and speech are at odds; Heaven and Hell are at
stake.
By the Rose and the Cross I conjure; I constrain by the
Snake and the Sword;
I am he that is sworn to endure -Bring us the word of the
Lord!
By the brood of the Bysses of Brightening, whose God was
my sire;
By the Lord of the Flame and Lightning, the King of
the Spirits of Fire;
By the Lord of the Waves and the Waters, the King of the
Hosts of the Sea,
The fairest of all of whose daughters was mother to me;
By the Lord of the Winds and the Breezes, the king of the
Spirits of Air,
In whose bosom the infinite ease is that cradled me there;
By the Lord of the Fields and the Mountains, the King of
the Spirits of Earth
That nurtured my life at his fountains from the hour of my
birth;
By the Wand and the Cup I conjure; by the Dagger and
Disk I constrain;
I am he that is sworn to endure; make thy music again!
I am Lord of the Star and the Seal; I am Lord of the Snake
and the Sword;
Reveal us the riddle, reveal! Bring us the word of the Lord!
As the flame of the sun, as the roar of the sea, as the storm
of the air,
As the quake of the earth -let it soar for a boon, for a bane,
for a snare,
For a lure, for a light, for a kiss, for a rod, for a scourge, for
a sword Bring us thy burden of bliss -Bring us the word of the
Lord!
78
PERDURABO.
~ Aleister Crowley,
84:Slughorn raised a pudgy hand and pressed his shaking fingers to his mouth; he looked for a moment like an enormously overgrown baby. “I am not proud . . .” he whispered through his fingers. “I am ashamed of what — of what that memory shows. . . . I think I may have done great damage that day. . . .” “You’d cancel out anything you did by giving me the memory,” said Harry. “It would be a very brave and noble thing to do.” Hagrid twitched in his sleep and snored on. Slughorn and Harry stared at each other over the guttering candle. There was a long, long silence, but Felix Felicis told Harry not to break it, to wait. Then, very slowly, Slughorn put his hand in his pocket and pulled out his wand. He put his other hand inside his cloak and took out a small, empty bottle. Still looking into Harry’s eyes, Slughorn touched the tip of his wand to his temple and withdrew it, so that a long, silver thread of memory came away too, clinging to the wand-tip. Longer and longer the memory stretched until it broke and swung, silvery bright, from the wand. Slughorn lowered it into the bottle where it coiled, then spread, swirling like gas. He corked the bottle with a trembling hand and then passed it across the table to Harry. “Thank you very much, Professor.” “You’re a good boy,” said Professor Slughorn, tears trickling down his fat cheeks into his walrus mustache. “And you’ve got her eyes. . . . Just don’t think too badly of me once you’ve seen it. . . .” And he too put his head on his arms, gave a deep sigh, and fell asleep. ~ J K Rowling,
85:Candle Hat
In most self-portraits it is the face that dominates:
Cezanne is a pair of eyes swimming in brushstrokes,
Van Gogh stares out of a halo of swirling darkness,
Rembrant looks relieved as if he were taking a breather
from painting The Blinding of Sampson.
But in this one Goya stands well back from the mirror
and is seen posed in the clutter of his studio
addressing a canvas tilted back on a tall easel.
He appears to be smiling out at us as if he knew
we would be amused by the extraordinary hat on his head
which is fitted around the brim with candle holders,
a device that allowed him to work into the night.
You can only wonder what it would be like
to be wearing such a chandelier on your head
as if you were a walking dining room or concert hall.
But once you see this hat there is no need to read
any biography of Goya or to memorize his dates.
To understand Goya you only have to imagine him
lighting the candles one by one, then placing
the hat on his head, ready for a night of work.
Imagine him surprising his wife with his new invention,
the laughing like a birthday cake when she saw the glow.
Imagine him flickering through the rooms of his house
with all the shadows flying across the walls.
Imagine a lost traveler knocking on his door
one dark night in the hill country of Spain.
"Come in, " he would say, "I was just painting myself,"
as he stood in the doorway holding up the wand of a brush,
illuminated in the blaze of his famous candle hat.
~ Billy Collins,
86:"Who would himself with shadows entertain,
Or gild his life with lights that shine in vain,
Or nurse false hopes that do but cheat the true?
Though with my dream my heaven should be resigned
Though the free-pinioned soul that once could dwell
In the large empire of the possible,
This workday life with iron chains may bind,
Yet thus the mastery o'er ourselves we find,
And solemn duty to our acts decreed,
Meets us thus tutored in the hour of need,
With a more sober and submissive mind!
How front necessityyet bid thy youth
Shun the mild rule of life's calm sovereign, truth."

So speakest thou, friend, how stronger far than I;
As from experiencethat sure port serene
Thou lookest;and straight, a coldness wraps the sky,
The summer glory withers from the scene,
Scared by the solemn spell; behold them fly,
The godlike images that seemed so fair!
Silent the playful Musethe rosy hours
Halt in their dance; and the May-breathing flowers
Fall from the sister-graces' waving hair.
Sweet-mouthed Apollo breaks his golden lyre,
Hermes, the wand with many a marvel rife;
The veil, rose-woven, by the young desire
With dreams, drops from the hueless cheeks of life.
The world seems what it isa grave! and love
Casts down the bondage wound his eyes above,
And sees!He sees but images of clay
Where he dreamed gods; and sighsand glides away.
The youngness of the beautiful grows old,
And on thy lips the bride's sweet kiss seems cold;
And in the crowd of joysupon thy throne
Thou sittest in state, and hardenest into stone.
~ Friedrich Schiller, The Poetry Of Life
,
87:As late I rambled in the happy fields,
What time the skylark shakes the tremulous dew
From his lush clover covert;when anew
Adventurous knights take up their dinted shields;
I saw the sweetest flower wild nature yields,
A fresh-blown musk-rose; 'twas the first that threw
Its sweets upon the summer: graceful it grew
As is the wand that Queen Titania wields.
And, as I feasted on its fragrancy,
I thought the garden-rose it far excelled;
But when, O Wells! thy roses came to me,
My sense with their deliciousness was spelled:
Soft voices had they, that with tender plea
Whispered of peace, and truth, and friendliness unquelled.
'This sonnet was addressed to Charles Wells, the author of Stories After Nature, Joseph and His Brethren, and a few fugitive compositions. His great dramatic poem, Joseph and His Brethren, probably came out late in 1823 .... The book was left in oblivion till within the last few years. Wells, however, lived to find himself famous in 1876, on the issue of a revised edition. ... He died at Marseilles on the 17th of February 1879, in his 78th year, having finally corrected and interpolated a copy of the new edition of his great work for some future re-edition.

In Tom Keats's copy-book this sonnet is headed "To Charles Wells on receiving a bunch of roses," and dated "June 29, 1816." In this heading the word 'full-blown' stands cancelled before roses. The only variation beyond spelling and pointing is in the last line, which is --
Whispered of truth, Humanity and Friendliness unquell'd.' ~ Poetical Works of John Keats, ed. H. Buxton Forman, Crowell publ. 1895. by owner. provided at no charge for educational purposes
~ John Keats, Sonnet V. To A Friend Who Sent Me Some Roses
,
88:You don’t believe it either?” Harry asked him.
“Nah, that story’s just one of those things you tell kids to teach them lessons, isn’t it? ‘Don’t go looking for trouble, don’t pick fights, don’t go messing around with stuff that’s best left alone! Just keep your head down, mind your own business, and you’ll be okay.’ Come to think of it,” Ron added, “maybe that story’s why elder wands are supposed to be unlucky.”
“What are you talking about?”
“One of those superstitions, isn’t it? ‘May-born witches will marry Muggles.’ ‘Jinx by twilight, undone by midnight.’ ‘Wand of elder, never prosper.’ You must’ve heard them. My mum’s full of them.”
“Harry and I were raised by Muggles,” Hermione reminded him. “We were taught different superstitions.” She sighed deeply as a rather pungent smell drifted up from the kitchen. The one good thing about her exasperation with Xenophilius was that it seemed to have made her forget that she was annoyed at Ron. “I think you’re right,” she told him. “It’s just a morality tale, it’s obvious which gift is best, which one you’d choose—”
The three of them spoke at the same time; Hermione said, “the Cloak,” Ron said, “the wand,” and Harry said, “the stone.”
They looked at each other, half surprised, half amused.
“You’re supposed to say the Cloak,” Ron told Hermione, “but you wouldn’t need to be invisible if you had the wand. An unbeatable wand, Hermione, come on!”
“We’ve already got an Invisibility Cloak,” said Harry.
“And it’s helped us rather a lot, in case you hadn’t noticed!” said Hermione. “Whereas the wand would be bound to attract trouble—”
“Only if you shouted about it,” argued Ron. “Only if you were prat enough to go dancing around, waving it over your head, and singing, ‘I’ve got an unbeatable wand, come and have a go if you think you’re hard enough.’ As long as you kept your trap shut—”
“Yes, but could you keep your trap shut?” said Hermione, looking skeptical. ~ J K Rowling,
89:The remaining chain swung down, he wrenched the door out and he was free. The last thing he heard behind him was the oncoming stomp of running feet.

Now began flight, that excruciating accompaniment to both the sleep-dream and the drug-dream as well. Down endless flights of stairs that seemed to have increased decimally since he had come up them so many days before. Four, fourteen, forty - there seemed no end to them, no bottom. Round and round he went, hand slapping at the worn guard-rail only at the turns to keep from bulleting head-on into the wall each time. The clamor had come out onto a landing high above him now, endless miles above him; a thin voice came shouting down the stair-well, "There he is! See him down there?" raising the hue and cry to the rest of the pack. Footsteps started cannonading down after him, like avenging thunder from on high. They only added wings to his effortless, almost cascading waterlike flight.

Like a drunk, he was incapable of hurting himself. At one turning he went off his feet and rippled down the whole succeeding flight of stair-ribs like a wriggling snake. Then he got up again and plunged ahead, without consciousness of pain or smart. The whole staircase-structure seemed to hitch crazily from side to side with the velocity of his descent, but it was really he that was hitching. But behind him the oncoming thunder kept gaining.

Then suddenly, after they'd kept on for hours, the stairs suddenly ended, he'd reached bottom at last. He tore out through a square of blackness at the end of the entrance-hall, and the kindly night received him, took him to itself - along with countless other things that stalk and kill and are dangerous if crossed.

He had no knowledge of where he was; if he'd ever had, he'd lost it long ago. The drums of pursuit were still beating a rolling tattoo inside the tenement. He chose a direction at random, fled down the deserted street, the wand of light from a wan street-lamp flicking him in passing, so fast did he scurry by beneath it. ~ Cornell Woolrich,
90:Sweetest Whistle Ever Blew
A DAY when April willows fringed the pool
Of fifty years ago with freshening gold,
Myself came trudging from the country school
With my tall grandsire of the wars of old;
His peaceful jack-knife trimmed a ravished shoot,
Nicked deep the green and hollowed out the white,
To fashion for the child a willow flute,
His age exulting in the shrill delight;
“For so,” he said, “my grandsire made
The sweetest whistles ever blew,
When I and he were you and me,
And all the world was new.”
To-day in mine a grandchild’s balmy hand
Eagerly thrills as toward the pool we go,
He confident that never sea nor land
Wotted of wonders more than grandsires know;
They sail all seas, explore all giants’ caves,
Play wolves and bears, and panthers worse by far,
Are scalped complacently as Indian braves,
And little boys their favored comrades are;
By grandpa’s lore, well learned of yore,
I hold the rank I most esteem
Of dear and wise in Billy’s eyes,
And boast the pomp supreme.
Now, blade unclasped, I skirt the marge to choose
One withe from all the willow’s greening throng,
The imperfect branches tacitly refuse,
To clip at last the wand without a prong;
Its knots I scan, the smoothest reach to find,
Cut true around the tender bark a ring,
Bevel the end, and artful tip the rind,
72
Draw out the pith, and shape the chambered thing
Exactly so as long ago,
In April weather sweet as this,
My grandsire did when he would bid
A whistle for a kiss.
Now Billy snuggles palm again in mine,
“Over the hills,” he blows, “and far away.”
O pipe of Arcady, how clear and fine
Thy single note salutes the yearning day!
The breeze in branches bare, the whistling wing,
The subtle-bubbling frogs, the bluebird’s call,
The quivering sounds of ever-piercing spring,
That one thin willow note attunes them all;
And, far and near at once, I hear
The sweetest whistle ever blew,
Lilting again the olden strain,
And all the world is new.
~ Edward William Thomson,
91:One day Marlboro Man invited my sister, Betsy, and me to the ranch to work cattle. She was home from college and bored, and Marlboro Man wanted Tim to meet another member of my family.
“Working cattle” is the term used to describe the process of pushing cattle, one by one, through a working chute, during which time they are branded, dehorned, ear tagged, and “doctored” (temperature taken, injections given). The idea is to get all the trauma and mess over with in one fell swoop so the animals can spend their days grazing peacefully in the pasture.
When Betsy and I pulled up and parked, Tim greeted us at the chute and immediately assigned us our duties. He handed my sister a hot shot, which is used to gently zap the animal’s behind to get it to move through the chute.
It’s considered the easy job.
“You’ll be pushing ’em through,” Tim told Betsy. She dutifully took the hot shot, studying the oddly shaped object in her hands.
Next, Tim handed me an eight-inch-long, thick-gauge probe with some kind of electronic device attached. “You’ll be taking their temperature,” Tim informed me.
Easy enough, I thought. But how does this thing fit into its ear? Or does it slide under its arm somehow? Perhaps I insert it under the tongue? Will the cows be okay with this?
Tim showed me to my location--at the hind end of the chute. “You just wait till the steer gets locked in the chute,” Tim directed. “Then you push the stick all the way in and wait till I tell you to take it out.”
Come again? The bottom fell out of my stomach as my sister shot me a worried look, and I suddenly wished I’d eaten something before we came. I felt weak. I didn’t dare question the brother of the man who made my heart go pitter-pat, but…in the bottom? Up the bottom? Seriously?
Before I knew it, the first animal had entered the chute. Various cowboys were at different positions around the animal and began carrying out their respective duties. Tim looked at me and yelled, “Stick it in!” With utter trepidation, I slid the wand deep into the steer’s rectum. This wasn’t natural. This wasn’t normal. At least it wasn’t for me. This was definitely against God’s plan. ~ Ree Drummond,
92:A Nocturnal Reverie
In such a Night, when every louder Wind
Is to its distant Cavern safe confin'd;
And only gentle Zephyr fans his Wings, {1}
And lonely Philomel, still waking, sings; {2}
Or from some Tree, fam'd for the Owl's delight,
She, hollowing clear, directs the Wand'rer right:
In such a Night, when passing Clouds give place,
Or thinly vail the Heav'ns mysterious Face;
When in some River, overhung with Green,
The waving Moon and trembling Leaves are seen;
When freshen'd Grass now bears it self upright,
And makes cool Banks to pleasing Rest invite,
Whence springs the Woodbind, and the Bramble–Rose,
And where the sleepy Cowslip shelter'd grows;
Whilst now a paler Hue the Foxglove takes,
Yet checquers still with Red the dusky brakes:
When scattered Glow-worms, but in Twilight fine,
Shew trivial Beauties watch their Hour to shine;
Whilst Salisb'ry stands the Test of every Light, {3}
In perfect Charms, and perfect Virtue bright:
When Odours, which declin'd repelling Day,
Thro' temp'rate Air uninterrupted stray;
When darken'd Groves their softest Shadows wear,
And falling Waters we distinctly hear;
When thro' the Gloom more venerable shows
Some ancient Fabrick, awful in Repose,
While Sunburnt Hills their swarthy Looks conceal,
And swelling Haycocks thicken up the Vale:
When the loos'd Horse now, as his Pasture leads,
Comes slowly grazing thro' th' adjoining Meads,
Whose stealing Pace and lengthen'd Shade we fear,
Till torn up Forage in his Teeth we hear:
When nibbling Sheep at large pursue their Food,
And unmolested Kine rechew the Cud;
When Curlews cry beneath the Village-walls,
And to her straggling Brood the Partridge calls;
Their shortliv'd Jubilee the Creatures keep,
Which but endures, whilst Tyrant-Man do's sleep;
When a sedate Content the Spirit feels,
20
And no fierce Light disturbs, whilst it reveals;
But silent Musings urge the Mind to seek
Something, too high for Syllables to speak;
Till the free Soul, to a compos'dness charm'd,
Finding the Elements of Rage disarm'd,
O'er all below a solemn Quiet grown,
Joys in th' inferiour World and thinks it like her Own:
In such a Night let Me abroad remain,
Till Morning breaks, and All's confus'd again;
Our Cares, our Toils, our Clamours are renew'd,
Or Pleasures, seldom reach'd, again pursu'd.
~ Anne Kingsmill Finch,
93:Before I knew it, the first animal had entered the chute. Various cowboys were at different positions around the animal and began carrying out their respective duties. Tim looked at me and yelled, “Stick it in!” With utter trepidation, I slid the wand deep into the steer’s rectum. This wasn’t natural. This wasn’t normal. At least it wasn’t for me. This was definitely against God’s plan.
I was supposed to check the monitor and announce if the temperature was above ninety-degrees. The first one was fine. But before I had a chance to remove the probe, Tim set the hot branding iron against the steer’s left hip. The animal let out a guttural Mooooooooooooo!, and as he did, the contents of its large intestine emptied all over my hand and forearm.
Tim said, “Okay, Ree, you can take it out now.” I did. I didn’t know what to do. My arm was covered in runny, stinky cow crap. Was this supposed to happen? Should I say anything? I glanced at my sister, who was looking at me, completely horrified.
The second animal entered the chute. The routine began again. I stuck it in. Tim branded. The steer bellowed. The crap squirted out. I was amazed at how consistent and predictable the whole nasty process was, and how nonchalant everyone--excluding my sister--was acting. But then slowly…surely…I began to notice something.
On about the twentieth animal, I began inserting the thermometer. Tim removed his branding iron from the fire and brought it toward the steer’s hip. At the last second, however, I fumbled with my device and had to stop for a moment. Out of the corner of my eye, I noticed that when I paused, Tim did, too. It appeared he was actually waiting until I had the thermometer fully inserted before he branded the animal, ensuring that I’d be right in the line of fire when everything came pouring out. He had planned this all along, the dirty dog.
Seventy-eight steers later, we were finished. I was a sight. Layer upon layer of manure covered my arm. I’m sure I was pale and in shock. The cowboys grinned politely. Tim directed me to an outdoor faucet where I could clean my arm. Marlboro Man watched as he gathered up the tools and the gear…and he chuckled.


As my sister and I pulled away in the car later that day, she could only say, “Oh. My. God.” She made me promise never to return to that awful place.
I didn’t know it at the time, but I’d found out later that this, from Tim’s perspective, was my initiation. It was his sick, twisted way of measuring my worth. ~ Ree Drummond,
94:You dare--?” said Voldemort again.
“Yes, I dare,” said Harry, “because Dumbledore’s last plan hasn’t backfired on me at all. It’s backfired on you, Riddle.”
Voldemort’s hand was trembling on the Elder Wand, and Harry gripped Draco’s very tightly. The moment, he knew, was seconds away.
“That wand still isn’t working properly for you because you murdered the wrong person. Severus Snape was never the true master of the Elder Wand. He never defeated Dumbledore.”
“He killed--”
“Aren’t you listening? Snape never beat Dumbledore! Dumbledore’s death was planned between them! Dumbledore intended to die undefeated, the wand’s last true master! If all had gone as planned, the wand’s power would have died with him, because it had never been won from him!”
“But then, Potter, Dumbledore as good as gave me the wand!” Voldemort’s voice shook with malicious pleasure. “I stole the wand from its last master’s tomb! I removed it against its last master’s wishes! Its power is mine!”
“You still don’t get it, Riddle, do you? Possessing the wand isn’t enough! Holding it, using it, doesn’t make it really yours. Didn’t you listen to Ollivander? The wand chooses the wizard…The Elder Wand recognized a new master before Dumbledore died, someone who never even laid a hand on it. The new master removed the wand from Dumbledore against his will, never realizing exactly what he had done, or that the world’s most dangerous wand had given him its allegiance…”
Voldemort’s chest rose and fell rapidly, and Harry could feel the curse coming, feel it building inside the wand pointed at his face.
“The true master of the Elder Wand was Draco Malfoy.”
Blank shock showed in Voldemort’s face for a moment, but then it was gone.
“But what does it matter?” he said softly. “Even if you are right, Potter, it makes no difference to you and me. You no longer have the phoenix wand: We duel on skill alone…and after I have killed you, I can attend to Draco Malfoy…”
“But you’re too late,” said Harry. “You’ve missed your chance. I got there first. I overpowered Draco weeks ago. I took this wand from him.”
Harry twitched the hawthorn wand, and he felt the eyes of everyone in the Hall upon it.
“So it all comes down to this, doesn’t it?” whispered Harry. “Does the wand in your hand know its last master was Disarmed? Because if it does…I am the true master of the Elder Wand.”
A red-gold glow burst suddenly across the enchanted sky above them as an edge of dazzling sun appeared over the sill of the nearest window. The light hit both of their faces at the same time, so that Voldemort’s was suddenly a flaming blur. Harry heard the high voice shriek as he too yelled his best hope to the heavens, pointing Draco’s wand:
Avada Kedavra!
Expelliarmus! ~ J K Rowling,
95:THE WAND
   THE Magical Will is in its essence twofold, for it presupposes a beginning and an end; to will to be a thing is to admit that you are not that thing.
   Hence to will anything but the supreme thing, is to wander still further from it - any will but that to give up the self to the Beloved is Black Magick - yet this surrender is so simple an act that to our complex minds it is the most difficult of all acts; and hence training is necessary. Further, the Self surrendered must not be less than the All-Self; one must not come before the altar of the Most High with an impure or an imperfect offering. As it is written in Liber LXV, "To await Thee is the end, not the beginning."
   This training may lead through all sorts of complications, varying according to the nature of the student, and hence it may be necessary for him at any moment to will all sorts of things which to others might seem unconnected with the goal. Thus it is not "a priori" obvious why a billiard player should need a file.
   Since, then, we may want "anything," let us see to it that our will is strong enough to obtain anything we want without loss of time.
   It is therefore necessary to develop the will to its highest point, even though the last task but one is the total surrender of this will. Partial surrender of an imperfect will is of no account in Magick.
   The will being a lever, a fulcrum is necessary; this fulcrum is the main aspiration of the student to attain. All wills which are not dependent upon this principal will are so many leakages; they are like fat to the athlete.
   The majority of the people in this world are ataxic; they cannot coordinate their mental muscles to make a purposed movement. They have no real will, only a set of wishes, many of which contradict others. The victim wobbles from one to the other (and it is no less wobbling because the movements may occasionally be very violent) and at the end of life the movements cancel each other out. Nothing has been achieved; except the one thing of which the victim is not conscious: the destruction of his own character, the confirming of indecision. Such an one is torn limb from limb by Choronzon.
   How then is the will to be trained? All these wishes, whims, caprices, inclinations, tendencies, appetites, must be detected, examined, judged by the standard of whether they help or hinder the main purpose, and treated accordingly.
   Vigilance and courage are obviously required. I was about to add self-denial, in deference to conventional speech; but how could I call that self-denial which is merely denial of those things which hamper the self? It is not suicide to kill the germs of malaria in one's blood.
   Now there are very great difficulties to be overcome in the training of the mind. Perhaps the greatest is forgetfulness, which is probably the worst form of what the Buddhists call ignorance. Special practices for training the memory may be of some use as a preliminary for persons whose memory is naturally poor. In any case the Magical Record prescribed for Probationers of the A.'.A.'. is useful and necessary.
   Above all the practices of Liber III must be done again and again, for these practices develop not only vigilance but those inhibiting centres in the brain which are, according to some psychologists, the mainspring of the mechanism by which civilized man has raised himself above the savage.
   So far it has been spoken, as it were, in the negative. Aaron's rod has become a serpent, and swallowed the serpents of the other Magicians; it is now necessary to turn it once more into a rod.
   ~ Aleister Crowley, Liber ABA, Book 4, The Wand,
96:CHAPTER XIII
OF THE BANISHINGS: AND OF THE PURIFICATIONS.
Cleanliness is next to Godliness, and had better come first. Purity means singleness. God is one. The wand is not a wand if it has something sticking to it which is not an essential part of itself. If you wish to invoke Venus, you do not succeed if there are traces of Saturn mixed up with it.

That is a mere logical commonplace: in magick one must go much farther than this. One finds one's analogy in electricity. If insulation is imperfect, the whole current goes back to earth. It is useless to plead that in all those miles of wire there is only one-hundredth of an inch unprotected. It is no good building a ship if the water can enter, through however small a hole.

That first task of the Magician in every ceremony is therefore to render his Circle absolutely impregnable.
If one littlest thought intrude upon the mind of the Mystic, his concentration is absolutely destroyed; and his consciousness remains on exactly the same level as the Stockbroker's. Even the smallest baby is incompatible with the virginity of its mother. If you leave even a single spirit within the circle, the effect of the conjuration will be entirely absorbed by it.> {101}

The Magician must therefore take the utmost care in the matter of purification, "firstly", of himself, "secondly", of his instruments, "thirdly", of the place of working. Ancient Magicians recommended a preliminary purification of from three days to many months. During this period of training they took the utmost pains with diet. They avoided animal food, lest the elemental spirit of the animal should get into their atmosphere. They practised sexual abstinence, lest they should be influenced in any way by the spirit of the wife. Even in regard to the excrements of the body they were equally careful; in trimming the hair and nails, they ceremonially destroyed> the severed portion. They fasted, so that the body itself might destroy anything extraneous to the bare necessity of its existence. They purified the mind by special prayers and conservations. They avoided the contamination of social intercourse, especially the conjugal kind; and their servitors were disciples specially chosen and consecrated for the work.

In modern times our superior understanding of the essentials of this process enables us to dispense to some extent with its external rigours; but the internal purification must be even more carefully performed. We may eat meat, provided that in doing so we affirm that we eat it in order to strengthen us for the special purpose of our proposed invocation.> {102}

By thus avoiding those actions which might excite the comment of our neighbours we avoid the graver dangers of falling into spiritual pride.

We have understood the saying: "To the pure all things are pure", and we have learnt how to act up to it. We can analyse the mind far more acutely than could the ancients, and we can therefore distinguish the real and right feeling from its imitations. A man may eat meat from self-indulgence, or in order to avoid the dangers of asceticism. We must constantly examine ourselves, and assure ourselves that every action is really subservient to the One Purpose.

It is ceremonially desirable to seal and affirm this mental purity by Ritual, and accordingly the first operation in any actual ceremony is bathing and robing, with appropriate words. The bath signifies the removal of all things extraneous to antagonistic to the one thought. The putting on of the robe is the positive side of the same operation. It is the assumption of the fame of mind suitable to that one thought.

A similar operation takes place in the preparation of every instrument, as has been seen in the Chapter devoted to that subject. In the preparation of theplace of working, the same considerations apply. We first remove from that place all objects; and we then put into it those objects, and only those {103} objects, which are necessary. During many days we occupy ourselves in this process of cleansing and consecration; and this again is confirmed in the actual ceremony.

The cleansed and consecrated Magician takes his cleansed and consecrated instruments into that cleansed and consecrated place, and there proceeds to repeat that double ceremony in the ceremony itself, which has these same two main parts. The first part of every ceremony is the banishing; the second, the invoking. The same formula is repeated even in the ceremony of banishing itself, for in the banishing ritual of the pentagram we not only command the demons to depart, but invoke the Archangels and their hosts to act as guardians of the Circle during our pre-occupation with the ceremony proper.

In more elaborate ceremonies it is usual to banish everything by name. Each element, each planet, and each sign, perhaps even the Sephiroth themselves; all are removed, including the very one which we wished to invoke, for that force ... ~ Aleister Crowley, Liber ABA,
97:Châtiment De L'Orgueil (The Punishment Of Pride)
En ces temps merveilleux où la Théologie
Fleurit avec le plus de sève et d'énergie,
On raconte qu'un jour un docteur des plus grands,
— Après avoir forcé les coeurs indifférents;
Les avoir remués dans leurs profondeurs noires;
Après avoir franchi vers les célestes gloires
Des chemins singuliers à lui-même inconnus,
Où les purs Esprits seuls peut-être étaient venus, —
Comme un homme monté trop haut, pris de panique,
S'écria, transporté d'un orgueil satanique:
«Jésus, petit Jésus! je t'ai poussé bien haut!
Mais, si j'avais voulu t'attaquer au défaut
De l'armure, ta honte égalerait ta gloire,
Et tu ne serais plus qu'un foetus dérisoire!»
Immédiatement sa raison s'en alla.
L'éclat de ce soleil d'un crêpe se voila
Tout le chaos roula dans cette intelligence,
Temple autrefois vivant, plein d'ordre et d'opulence,
Sous les plafonds duquel tant de pompe avait lui.
Le silence et la nuit s'installèrent en lui,
Comme dans un caveau dont la clef est perdue.
Dès lors il fut semblable aux bêtes de la rue,
Et, quand il s'en allait sans rien voir, à travers
Les champs, sans distinguer les étés des hivers,
Sale, inutile et laid comme une chose usée,
Il faisait des enfants la joie et la risée.
Punishment for Pride
In that marvelous time in which Theology
Flourished with the greatest energy and vigor,
It is said that one day a most learned doctor
— After winning by force the indifferent hearts,
Having stirred them in the dark depths of their being;
After crossing on the way to celestial glory,
Singular and strange roads, even to him unknown,
Which only pure Spirits, perhaps, had reached, —
Panic-stricken, like one who has clambered too high,
147
He cried, carried away by a satanic pride:
'Jesus, little jesus! I raised you very high!
But had I wished to attack you through the defect
In your armor, your shame would equal your glory,
And you would be no more than a despised fetus!'
At that very moment his reason departed.
A crape of mourning veiled the brilliance of that sun;
Complete chaos rolled in and filled that intellect,
A temple once alive, ordered and opulent,
Within whose walls so much pomp had glittered.
Silence and darkness took possession of it
Like a cellar to which the key is lost.
Henceforth he was like the beasts in the street,
And when he went along, seeing nothing, across
The fields, distinguishing nor summer nor winter,
Dirty, useless, ugly, like a discarded thing,
He was the laughing-stock, the joke, of the children.
— Translated by William Aggeler
The Punishment of Pride
When first Theology in her young prime
Flourished with vigour, in that wondrous time,
Of an illustrious Doctor it was said
That, having forced indifferent hearts to shed
Tears of emotion, moved to depths profound:
And having to celestial glory found
Marvellous paths, to his own self unknown,
Where only purest souls had fared alone —
Like a man raised too high, as in a panic,
Crazed with a vertigo of pride satanic,
He cried 'Poor Christ, I've raised you to renown!
But had I wished to bring you crashing down
Probing your flaws, your shame would match your pride
And you'd be but a foetus to deride!'
Immediately he felt his wits escape,
That flash of sunlight veiled itself in crepe.
148
All chaos through his intellect was rolled,
A temple once, containing hoards of gold,
By opulence and order well controlled,
And topped with ceilings splendid to behold.
Silence and night installed their reign in him.
It seemed he was a cellar dank and dim,
To which no living man could find the key;
And from that day a very beast was he.
And while he wandered senseless on his way,
Not knowing spring from summer, night from day,
Foul, dirty, useless, and with no hereafter,
He served the children as a butt for laughter.
— Translated by Roy Campbell
The Punishment of Pride
Once in that marvelous and unremembered time
When theologic thought was flowering at its prime,
A pious metaphysician, the pundit of his day,
He who could move the hearts of murderers, so they say,
Having attained to a most fearful pitch of grace
By curious pathways he himself could scarcely trace,
For all his subtlety of logic — this austere
And venerable person (like one who climbs a sheer
Peak unperturbed, but at the top grows dizzy) cried,
Suddenly overtaken with satanic pride:
'Jesus, my little Jesus! I have exalted you
Into a very Titan — yet wielding as I do
The wand of dialectic, I could have made you shrink
To fetus-like proportions and fade away, I think!'
He thought no more, for instantly his reason cracked.
The noontide of this great intelligence was blacked
Out. Elemental chaos rolled through this serene
Temple, where so much order and opulence had been.
From its gold floor to its groined ceiling it grew dim:
Silence and utter night installed themselves in him,
As in an antique dungeon whereof the key is lost.
And from that day, through rain and snow, through sleet and frost,
Not knowing spring from winter and too mad to care,
149
He roamed about gesticulating, with the air
Of an old suit of underclothes hung out to dry,
And made the children laugh whenever he went by.
— Translated by George Dillon
~ Charles Baudelaire,
98:Tam Lin
O I forbid you, maidens a',
That wear gowd on your hair,
To come or gae by Carterhaugh,
For young Tam Lin is there.
There's nane that gaes by Carterhaugh
But they leave him a wad,
Either their rings, or green mantles,
Or else their maidenhead.
Janet has kilted her green kirtle
A little aboon her knee,
And she has broded her yellow hair
A little aboon her bree,
And she's awa to Carterhaugh
As fast as she can hie.
When she came to carterhaugh
Tam Lin was at the well,
And there she fand his steed standing,
But away was himsel.
She had na pu'd a double rose,
A rose but only twa,
Till upon then started young Tam Lin,
Says, Lady, thou's pu nae mae.
Why pu's thou the rose, Janet,
And why breaks thou the wand?
Or why comes thou to Carterhaugh
Withoutten my command?
"Carterhaugh, it is my own,
My daddy gave it me,
I'll come and gang by Carterhaugh,
And ask nae leave at thee."
Janet has kilted her green kirtle
A little aboon her knee,
246
And she has broded her yellow hair
A little aboon her bree,
And she is to her father's ha,
As fast as she can hie.
Four and twenty ladies fair
Were playing at the ba,
And out then came the fair Janet,
The flower among them a'.
Four and twenty ladies fair
Were playing at the chess,
And out then came the fair Janet,
As green as onie glass.
Out then spake an auld grey knight,
Lay oer the castle wa,
And says, Alas, fair Janet, for thee,
But we'll be blamed a'.
"Haud your tongue, ye auld fac'd knight,
Some ill death may ye die!
Father my bairn on whom I will,
I'll father none on thee."
Out then spak her father dear,
And he spak meek and mild,
"And ever alas, sweet Janet," he says,
"I think thou gaest wi child."
"If that I gae wi child, father,
Mysel maun bear the blame,
There's neer a laird about your ha,
Shall get the bairn's name.
"If my love were an earthly knight,
As he's an elfin grey,
I wad na gie my ain true-love
For nae lord that ye hae.
"The steed that my true love rides on
Is lighter than the wind,
247
Wi siller he is shod before,
Wi burning gowd behind."
Janet has kilted her green kirtle
A little aboon her knee,
And she has broded her yellow hair
A little aboon her bree,
And she's awa to Carterhaugh
As fast as she can hie.
When she came to Carterhaugh,
Tam Lin was at the well,
And there she fand his steed standing,
But away was himsel.
She had na pu'd a double rose,
A rose but only twa,
Till up then started young Tam Lin,
Says, Lady, thou pu's nae mae.
"Why pu's thou the rose, Janet,
Amang the groves sae green,
And a' to kill the bonny babe
That we gat us between?"
"O tell me, tell me, Tam Lin," she says,
"For's sake that died on tree,
If eer ye was in holy chapel,
Or christendom did see?"
"Roxbrugh he was my grandfather,
Took me with him to bide
And ance it fell upon a day
That wae did me betide.
"And ance it fell upon a day
A cauld day and a snell,
When we were frae the hunting come,
That frae my horse I fell,
The Queen o' Fairies she caught me,
In yon green hill do dwell.
248
"And pleasant is the fairy land,
But, an eerie tale to tell,
Ay at the end of seven years,
We pay a tiend to hell,
I am sae fair and fu o flesh,
I'm feard it be mysel.
"But the night is Halloween, lady,
The morn is Hallowday,
Then win me, win me, an ye will,
For weel I wat ye may.
"Just at the mirk and midnight hour
The fairy folk will ride,
And they that wad their true-love win,
At Miles Cross they maun bide."
"But how shall I thee ken, Tam Lin,
Or how my true-love know,
Amang sa mony unco knights,
The like I never saw?"
"O first let pass the black, lady,
And syne let pass the brown,
But quickly run to the milk-white steed,
Pu ye his rider down.
"For I'll ride on the milk-white steed,
And ay nearest the town,
Because I was an earthly knight
They gie me that renown.
"My right hand will be gloved, lady,
My left hand will be bare,
Cockt up shall my bonnet be,
And kaimed down shall my hair,
And thae's the takens I gie thee,
Nae doubt I will be there.
"They'll turn me in your arms, lady,
Into an esk and adder,
But hold me fast, and fear me not,
249
I am your bairn's father.
"They'll turn me to a bear sae grim,
And then a lion bold,
But hold me fast, and fear me not,
And ye shall love your child.
"Again they'll turn me in your arms
To a red het gand of airn,
But hold me fast, and fear me not,
I'll do you nae harm.
"And last they'll turn me in your arms
Into the burning gleed,
Then throw me into well water,
O throw me in with speed.
"And then I'll be your ain true-love,
I'll turn a naked knight,
Then cover me wi your green mantle,
And hide me out o sight."
Gloomy, gloomy was the night,
And eerie was the way,
As fair Jenny in her green mantle
To Miles Cross she did gae.
At the mirk and midnight hour
She heard the bridles sing,
She was as glad at that
As any earthly thing.
First she let the black pass by,
And syne she let the brown,
But quickly she ran to the milk-white steed,
And pu'd the rider down.
Sae weel she minded what he did say,
And young Tam Lin did win,
Syne covered him wi her green mantle,
As blythe's a bird in spring
250
Out then spak the Queen o Fairies,
Out of a bush o broom,
"Them that has gotten young Tam Lin
Has gotten a stately-groom."
Out then spak the Queen o Fairies,
And an angry woman was she,
"Shame betide her ill-far'd face,
And an ill death may she die,
For she's taen awa the bonniest knight
In a' my companie.
"But had I kend, Tam Lin," said she,
"What now this night I see,
I wad hae taen out thy twa grey een,
And put in twa een o tree."
~ Anonymous,
99:Tam Lin
O I forbid you, maidens a',
That wear gowd on your hair,
To come or gae by Carterhaugh,
For young Tam Lin is there.
There's nane that gaes by Carterhaugh
But they leave him a wad,
Either their rings, or green mantles,
Or else their maidenhead.
Janet has kilted her green kirtle
A little aboon her knee,
And she has braided her yellow hair
A little aboon her bree,
And she's awa' to Carterhaugh,
As fast as she can hie.
When she came to Carterhaugh
Tam Lin was at the well,
And there she fand his steed standing,
But away was himsel.
She had na pu'd a double rose,
A rose but only twa,
Till up then started young Tam Lin,
Says, 'Lady, thou's pu nae mae.
'Why pu's thou the rose, Janet,
And why breaks thou the wand?
Or why comes thou to Carterhaugh
Withoutten my command?'
'Carterhaugh, it is my ain,
My daddie gave it me;
I'll come and gang by Carterhaugh,
And ask nae leave at thee.'
*****
184
Janet has kilted her green kirtle
A little aboon her knee,
And she has snooded her yellow hair
A little aboon her bree,
And she is to her father's ha,
As fast as she can hie.
Four and twenty ladies fair
Were playing at the ba,
And out then cam the fair Janet,
Ance the flower amang them a'.
Four and twenty ladies fair
Were playing at the chess,
And out then cam the fair Janet,
As green as onie grass.
Out then spak an auld grey knight,
Lay oer the castle wa,
And says, 'Alas, fair Janet, for thee
But we'll be blamed a'.'
'Haud your tongue, ye auld-fac'd knight,
Some ill death may ye die!
Father my bairn on whom I will,
I'll father nane on thee.'
Out then spak her father dear,
And he spak meek and mild;
'And ever alas, sweet Janet,' he says.
'I think thou gaes wi child.'
'If that I gae wi' child, father,
Mysel maun bear the blame;
There's neer a laird about your ha
Shall get the bairn's name.
'If my love were an earthly knight,
As he's an elfin grey,
I wad na gie my ain true-love
For nae lord that ye hae.
185
'The steed that my true-love rides on
Is lighter than the wind;
Wi siller he is shod before
Wi burning gowd behind.'
Janet has kilted her green kirtle
A little aboon her knee,
And she has snooded her yellow hair
A little aboon her bree,
And she's awa' to Carterhaugh,
As fast as she can hie.
When she cam to Carterhaugh,
Tam Lin was at the well,
And there she fand his steed standing,
But away was himsel.
She had na pu'd a double rose,
A rose but only twa,
Till up then started young Tam Lin,
Says, 'Lady, thou pu's nae mae.
'Why pu's thou the rose, Janet,
Amang the groves sae green,
And a' to kill the bonie babe
That we gat us between?'
'O tell me, tell me, Tam Lin,' she says,
'For's sake that died on tree,
If eer ye was in holy chapel,
Or christendom did see?'
'Roxbrugh he was my grandfather,
Took me with him to bide,
And ance it fell upon a day
That wae did me betide.
'And ance it fell upon a day,
A cauld day and a snell,
When we were frae the hunting come,
That frae my horse I fell;
The Queen o Fairies she caught me,
186
In yon green hill to dwell.
'And pleasant is the fairy land,
But, an eerie tale to tell,
Ay at the end of seven years
We pay a tiend to hell;
I am sae fair and fu' o flesh
I'm feared it be mysel.
'But the night is Halloween, lady,
The morn is Hallowday;
Then win me, win me, an ye will,
For weel I wat ye may.
'Just at the mirk and midnight hour
The fairy folk will ride,
And they that wad their true love win,
At Miles Cross they maun bide.'
'But how shall I thee ken, Tam Lin,
Or how my true-love know,
Amang sae mony unco knights
The like I never saw?'
'O first let pass the black, lady,
And syne let pass the brown,
But quickly run to the milk-white steed,
Pu ye his rider down.
'For I'll ride on the milk-white steed,
And ay nearest the town;
Because I was an earthly knight
They gie me that renown.
'My right hand will be gloyd, lady,
My left hand will be bare,
Cockt up shall my bonnet be,
And kaimd down shall my hair;
And thae's the takens I gie thee,
Nae doubt I will be there.
'They'll turn me in your arms, lady,
187
Into an esk and adder;
But hold me fast, and fear me not,
I am your bairn's father.
'They'll turn me to a bear sae grim,
And then a lion bold;
But hold me fast, and fear me not,
As ye shall love your child.
'Again they'll turn me in your arms
To a red het gaud of airn;
But hold me fast, and fear me not,
I'll do to you nae harm.
'And last they'll turn me in your arms
Into the burning gleed;
Then throw me into well water,
O throw me in wi speed.
'And then I'll be your ain true-love,
I'll turn a naked knight;
Then cover me wi your green mantle,
And cover me out o sight.'
Gloomy, gloomy was the night,
And eerie was the way,
As fair Jenny in her green mantle
To Miles Cross she did gae.
About the middle o' the night
She heard the bridles ring;
This lady was as glad at that
As any earthly thing.
First she let the black pass by,
And syne she let the brown;
But quickly she ran to the milk-white steed,
And pu'd the rider down,
Sae weel she minded whae he did say,
And young Tam Lin did win;
Syne coverd him wi her green mantle,
188
As blythe's a bird in spring.
Out then spak the Queen o Fairies,
Out of a bush o broom:
'Them that has gotten young Tam Lin
Has gotten a stately groom.'
Out then spak the Queen o Fairies,
And an angry woman was she;
'Shame betide her ill-far'd face,
And an ill death may she die,
For she's taen awa the bonniest knight
In a' my companie.
'But had I kend, Tam Lin,' she says,
'What now this night I see,
I wad hae taen out thy twa grey e'en,
And put in twa een o tree.'
~ Andrew Lang,
100:The Spleen
What art thou, SPLEEN, which ev'ry thing dost ape?
Thou Proteus to abus'd Mankind,
Who never yet thy real Cause cou'd find,
Or fix thee to remain in one continued Shape.
Still varying thy perplexing Form,
Now a Dead Sea thou'lt represent,
A Calm of stupid Discontent,
Then, dashing on the Rocks wilt rage into a Storm.
Trembling sometimes thou dost appear,
Dissolv'd into a Panick Fear;
On Sleep intruding dost thy Shadows spread,
Thy gloomy Terrours round the silent Bed,
And croud with boading Dreams the Melancholy Head:
Or, when the Midnight Hour is told,
And drooping Lids thou still dost waking hold,
Thy fond Delusions cheat the Eyes,
Before them antick Spectres dance,
Unusual Fires their pointed Heads advance,
And airy Phantoms rise.
Such was the monstrous Vision seen,
When Brutus (now beneath his Cares opprest,
And all Rome's Fortunes rolling in his Breast,
Before Philippi's latest Field,
Before his Fate did to Octavius lead)
Was vanquish'd by the Spleen.
Falsly, the Mortal Part we blame
Of our deprest, and pond'rous Frame,
Which, till the First degrading Sin
Let Thee, its dull Attendant, in,
Still with the Other did comply,
Nor clogg'd the Active Soul, dispos'd to fly,
And range the Mansions of it's native Sky.
Nor, whilst in his own Heaven he dwelt,
Whilst Man his Paradice possest,
His fertile Garden in the fragrant East,
And all united Odours smelt,
No armed Sweets, until thy Reign,
Cou'd shock the Sense, or in the Face
179
A flusht, unhandsom Colour place.
Now the Jonquille o'ercomes the feeble Brain;
We faint beneath the Aromatick Pain, {6}
Till some offensive Scent thy Pow'rs appease,
And Pleasure we resign for short, and nauseous Ease.
In ev'ry One thou dost possess,
New are thy Motions, and thy Dress:
Now in some Grove a list'ning Friend
Thy false Suggestions must attend,
Thy whisper'd Griefs, thy fancy'd Sorrows hear,
Breath'd in a Sigh, and witness'd by a Tear;
Whilst in the light, and vulgar Croud,
Thy Slaves, more clamorous and loud,
By Laughters unprovok'd, thy Influence too confess.
In the Imperious Wife thou Vapours art,
Which from o'erheated Passions rise
In Clouds to the attractive Brain,
Until descending thence again,
Thro' the o'er-cast, and show'ring Eyes,
Upon her Husband's soften'd Heart,
He the disputed Point must yield,
Something resign of the contested Field;
Til Lordly Man, born to Imperial Sway,
Compounds for Peace, to make that Right away,
And Woman, arm'd with Spleen, do's servilely Obey.
The Fool, to imitate the Wits,
Complains of thy pretended Fits,
And Dulness, born with him, wou'd lay
Upon thy accidental Sway;
Because, sometimes, thou dost presume
Into the ablest Heads to come:
That, often, Men of Thoughts refin'd,
Impatient of unequal Sence,
Such slow Returns, where they so much dispense,
Retiring from the Croud, are to thy Shades inclin'd.
O'er me, alas! thou dost too much prevail:
I feel thy Force, whilst I against thee rail;
I feel my Verse decay, and my crampt Numbers fail.
Thro' thy black Jaundice I all Objects see,
As Dark, and Terrible as Thee,
180
My Lines decry'd, and my Employment thought
An useless Folly, or presumptuous Fault:
Whilst in the Muses Paths I stray,
Whilst in their Groves, and by their secret Springs
My Hand delights to trace unusual Things,
And deviates from the known, and common way;
Nor will in fading Silks compose
Faintly th' inimitable Rose,
Fill up an ill-drawn Bird, or paint on Glass
The Sov'reign's blurr'd and undistinguish'd Face,
The threatning Angel, and the speaking Ass.
Patron thou art to ev'ry gross Abuse,
The sullen Husband's feign'd Excuse,
When the ill Humour with his Wife he spends,
And bears recruited Wit, and Spirits to his Friends.
The Son of Bacchus pleads thy Pow'r,
As to the Glass he still repairs,
Pretends but to remove thy Cares,
Snatch from thy Shades one gay, and smiling Hour,
And drown thy Kingdom in a purple Show'r.
When the Coquette, whom ev'ry Fool admires,
Wou'd in Variety be Fair,
And, changing hastily the Scene
From Light, Impertinent, and Vain,
Assumes a soft, a melancholy Air,
And of her Eyes rebates the wand'ring Fires,
The careless Posture, and the Head reclin'd,
The thoughtful, and composed Face,
Proclaiming the withdrawn, the absent Mind,
Allows the Fop more liberty to gaze,
Who gently for the tender Cause inquires;
The Cause, indeed, is a Defect in Sense,
Yet is the Spleen alleg'd, and still the dull Pretence.
But these are thy fantastic Harms,
The Tricks of thy pernicious Stage,
Which do the weaker Sort engage;
Worse are the dire Effects of thy more pow'rful Charms.
By Thee Religion, all we know,
That shou'd enlighten here below,
Is veil'd in Darkness, and perplext
With anxious Doubts, with endless Scruples vext,
181
And some Restraint imply'd from each perverted Text.
Whilst Touch not, Taste not, what is freely giv'n,
Is but thy niggard Voice, disgracing bounteous Heav'n.
From Speech restrain'd, by thy Deceits abus'd,
To Desarts banish'd, or in Cells reclus'd,
Mistaken Vot'ries to the Pow'rs Divine,
Whilst they a purer Sacrifice design,
Do but the Spleen obey, and worship at thy Shrine.
In vain to chase thee ev'ry Art we try,
In vain all Remedies apply,
In vain the Indian Leaf infuse,
Or the parch'd Eastern Berry bruise;
Some pass, in vain, those Bounds, and nobler Liquors use.
Now Harmony, in vain, we bring,
Inspire the Flute, and touch the String.
From Harmony no help is had;
Musick but soothes thee, if too sweetly sad,
And if too light, but turns thee gayly Mad.
Tho' the Physicians greatest Gains,
Altho' his growing Wealth he sees
Daily increas'd by Ladies Fees,
Yet dost thou baffle all his studious Pains.
Not skilful Lower thy Source cou'd find,
Or thro' the well-dissected Body trace
The secret, the mysterious ways,
By which thou dost surprize, and prey upon the Mind.
Tho' in the Search, too deep for Humane Thought,
With unsuccessful Toil he wrought,
'Til thinking Thee to've catch'd, Himself by thee was caught,
Retain'd thy Pris'ner, thy acknowleg'd Slave,
And sunk beneath thy Chain to a lamented Grave.
~ Anne Kingsmill Finch,
101:An Alibi
A famous journalist, who long
Had told the great unheaded throng
Whate'er they thought, by day or night.
Was true as Holy Writ, and right,
Was caught in-well, on second thought,
It is enough that he was caught,
And being thrown in jail became
The fuel of a public flame.
'_Vox populi vox Dei_,' said
The jailer. Inxling bent his head
Without remark: that motto good
In bold-faced type had always stood
Above the columns where his pen
Had rioted in praise of men
And all they said-provided he
Was sure they mostly did agree.
Meanwhile a sharp and bitter strife
To take, or save, the culprit's life
Or liberty (which, I suppose,
Was much the same to him) arose
Outside. The journal that his pen
Adorned denounced his crime-but then
Its editor in secret tried
To have the indictment set aside.
The opposition papers swore
His father was a rogue before,
And all his wife's relations were
Like him and similar to her.
They begged their readers to subscribe
A dollar each to make a bribe
That any Judge would feel was large
Enough to prove the gravest charge
Unless, it might be, the defense
Put up superior evidence.
The law's traditional delay
Was all too short: the trial day
Dawned red and menacing. The Judge
Sat on the Bench and wouldn't budge,
142
And all the motions counsel made
Could not move _him_-and there he stayed.
'The case must now proceed,' he said,
'While I am just in heart and head,
It happens-as, indeed, it oughtBoth sides with equal sums have bought
My favor: I can try the cause
Impartially.' (Prolonged applause.)
The prisoner was now arraigned
And said that he was greatly pained
To be suspected-_he_, whose pen
Had charged so many other men
With crimes and misdemeanors! 'Why,'
He said, a tear in either eye,
'If men who live by crying out
'Stop thief!' are not themselves from doubt
Of their integrity exempt,
Let all forego the vain attempt
To make a reputation! Sir,
I'm innocent, and I demur.'
Whereat a thousand voices cried
Amain he manifestly lied_Vox populi_ as loudly roared
As bull by _picadores_ gored,
In his own coin receiving pay
To make a Spanish holiday.
The jury-twelve good men and true
Were then sworn in to see it through,
And each made solemn oath that he
As any babe unborn was free
From prejudice, opinion, thought,
Respectability, brains-aught
That could disqualify; and some
Explained that they were deaf and dumb.
A better twelve, his Honor said,
Was rare, except among the dead.
The witnesses were called and sworn.
The tales they told made angels mourn,
And the Good Book they'd kissed became
Red with the consciousness of shame.
143
Whenever one of them approached
The truth, 'That witness wasn't coached,
Your Honor!' cried the lawyers both.
'Strike out his testimony,' quoth
The learned judge: 'This Court denies
Its ear to stories which surprise.
I hold that witnesses exempt
From coaching all are in contempt.'
Both Prosecution and Defense
Applauded the judicial sense,
And the spectators all averred
Such wisdom they had never heard:
'Twas plain the prisoner would be
Found guilty in the first degree.
Meanwhile that wight's pale cheek confessed
The nameless terrors in his breast.
He felt remorseful, too, because
He wasn't half they said he was.
'If I'd been such a rogue,' he mused
On opportunities unused,
'I might have easily become
As wealthy as Methusalum.'
This journalist adorned, alas,
The middle, not the Bible, class.
With equal skill the lawyers' pleas
Attested their divided fees.
Each gave the other one the lie,
Then helped him frame a sharp reply.
Good Lord! it was a bitter fight,
And lasted all the day and night.
When once or oftener the roar
Had silenced the judicial snore
The speaker suffered for the sport
By fining for contempt of court.
Twelve jurors' noses good and true
Unceasing sang the trial through,
And even _vox populi_ was spent
In rattles through a nasal vent.
Clerk, bailiff, constables and all
144
Heard Morpheus sound the trumpet call
To arms-his arms-and all fell in
Save counsel for the Man of Sin.
That thaumaturgist stood and swayed
The wand their faculties obeyedThat magic wand which, like a flame.
Leapt, wavered, quivered and became
A wonder-worker-known among
The ignoble vulgar as a Tongue.
How long, O Lord, how long my verse
Runs on for better or for worse
In meter which o'ermasters me,
Octosyllabically free!
A meter which, the poets say,
No power of restraint can stay;
A hard-mouthed meter, suited well
To him who, having naught to tell,
Must hold attention as a trout
Is held, by paying out and out
The slender line which else would break
Should one attempt the fish to take.
Thus tavern guides who've naught to show
But some adjacent curio
By devious trails their patrons lead
And make them think 't is far indeed.
Where was I?
While the lawyer talked
The rogue took up his feet and walked:
While all about him, roaring, slept,
Into the street he calmly stepped.
In very truth, the man who thought
The people's voice from heaven had caught
God's inspiration took a change
Of venue-it was passing strange!
Straight to his editor he went
And that ingenious person sent
A Negro to impersonate
The fugitive. In adequate
Disguise he took his vacant place
And buried in his arms his face.
145
When all was done the lawyer stopped
And silence like a bombshell dropped
Upon the Court: judge, jury, all
Within that venerable hall
(Except the deaf and dumb, indeed,
And one or two whom death had freed)
Awoke and tried to look as though
Slumber was all they did not know.
And now that tireless lawyer-man
Took breath, and then again began:
'Your Honor, if you did attend
To what I've urged (my learned friend
Nodded concurrence) to support
The motion I have made, this court
May soon adjourn. With your assent
I've shown abundant precedent
For introducing now, though late,
New evidence to exculpate
My client. So, if you'll allow,
I'll prove an _alibi_!' 'What?-how?'
Stammered the judge. 'Well, yes, I can't
Deny your showing, and I grant
The motion. Do I understand
You undertake to prove-good land!That when the crime-you mean to show
Your client wasn't _there_?' 'O, no,
I cannot quite do that, I find:
My _alibi's_ another kind
Of _alibi_,-I'll make it clear,
Your Honor, that he isn't _here_.'
The Darky here upreared his head,
Tranquillity affrighted fled
And consternation reigned instead!
~ Ambrose Bierce,
102:jwvgV - DUNGEON

FAUST

(with a bunch of keys and a lamp, before an iron door)

A shudder, long unfelt, comes o'er me;
Mankind's collected woe o'erwhelms me, here.
She dwells within the dark, damp walls before me,
And all her crime was a delusion dear!
What! I delay to free her?
I dread, once again to see her?
On! my shrinking but lingers Death more near.

(He grasps the lock: the sound of singing is heard inside.)

My mother, the harlot,
Who put me to death;
My father, the varlet,
Who eaten me hath!
Little sister, so good,
Laid my bones in the wood,
In the damp moss and clay:
Then was I a beautiful bird o' the wood;
Fly away! Fly away!

FAUST (unlocking)

She does not dream her lover listens near;
That he the rattling chain, the rustling straw, can hear.

(He enters.)

MARGARET (hiding herself on the pallet)
Woe! woe! They come. O death of bitterness!

FAUST (whispering)
Hush! hush! The hour is come that frees thee.

MARGARET (throwing herself before him)
Art thou a man, then pity my distress!

FAUST
Thy cries will wake the guards, and they will seize thee!
(He takes hold of the fetters to unlock them.)

MARGARET (on her knees)

Who, headsman! unto thee such power
Over me could give?
Thou'rt come for me at midnight-hour:
Have mercy on me, let me live!
Is't not soon enough when morning chime has run?

(She rises.)

And I am yet so young, so young!
And now Death comes, and ruin!
I, too, was fair, and that was my undoing.
My love was near, but now he's far;
Torn lies the wreath, scattered the blossoms are.
Seize me not thus so violently!
Spare me! What have I done to thee?
Let me not vainly entreat thee!
I never chanced, in all my days, to meet thee!

FAUST

Shall I outlive this misery?

MARGARET

Now am I wholly in thy might.
But let me suckle, first, my baby!
I blissed it all this livelong night;
They took 't away, to vex me, maybe,
And now they say I killed the child outright.
And never shall I be glad again.
They sing songs about me! 'tis bad of the folk to do it!
There's an old story has the same refrain;
Who bade them so construe it?

FAUST (falling upon his knees)

Here lieth one who loves thee ever,
The thraldom of thy woe to sever.

MARGARET (flinging herself beside him)

O let us kneel, and call the Saints to hide us!
Under the steps beside us,
The threshold under,
Hell heaves in thunder!
The Evil One
With terrible wrath
Seeketh a path
His prey to discover!

FAUST (aloud)

Margaret! Margaret!

MARGARET (attentively listening)

That was the voice of my lover!

(She springs to her feet: the fetters fall off.)

Where is he? I heard him call me.
I am free! No one shall enthrall me.
To his neck will I fly,
On his bosom lie!
On the threshold he stood, and Margaret! calling,
Midst of Hell's howling and noises appalling,
Midst of the wrathful, infernal derision,
I knew the sweet sound of the voice of the vision!

FAUST

'Tis I!

MARGARET

'Tis thou! O, say it once again!

(Clasping him.)

'Tis he! 'tis he! Where now is all my pain?
The anguish of the dungeon, and the chain?
'Tis thou! Thou comest to save me,
And I am saved!
Again the street I see
Where first I looked on thee;
And the garden, brightly blooming,
Where I and Martha wait thy coming.

FAUST (struggling to leave)

Come! Come with me!

MARGARET

Delay, now!
So fain I stay, when thou delayest!

(Caressing him.)

FAUST

Away, now!
If longer here thou stayest,
We shall be made to dearly rue it.

MARGARET

Kiss me!canst no longer do it?
My friend, so short a time thou'rt missing,
And hast unlearned thy kissing?
Why is my heart so anxious, on thy breast?
Where once a heaven thy glances did create me,
A heaven thy loving words expressed,
And thou didst kiss, as thou wouldst suffocate me
Kiss me!
Or I'll kiss thee!

(She embraces him.)

Ah, woe! thy lips are chill,
And still.
How changed in fashion
Thy passion!
Who has done me this ill?

(She turns away from him.)

FAUST

Come, follow me! My darling, be more bold:
I'll clasp thee, soon, with warmth a thousand-fold;
But follow now! 'Tis all I beg of thee.

MARGARET (turning to him)

And is it thou? Thou, surely, certainly?

FAUST

'Tis I! Come on!

MARGARET

Thou wilt unloose my chain,
And in thy lap wilt take me once again.
How comes it that thou dost not shrink from me?
Say, dost thou know, my friend, whom thou mak'st free?

FAUST

Come! come! The night already vanisheth.

MARGARET

My mother have I put to death;
I've drowned the baby born to thee.
Was it not given to thee and me?
Thee, too!'Tis thou! It scarcely true doth seem
Give me thy hand! 'Tis not a dream!
Thy dear, dear hand!But, ah, 'tis wet!
Why, wipe it off! Methinks that yet
There's blood thereon.
Ah, God! what hast thou done?
Nay, shea the thy sword at last!
Do not affray me!

FAUST

O, let the past be past!
Thy words will slay me!

MARGARET

No, no! Thou must outlive us.
Now I'll tell thee the graves to give us:
Thou must begin to-morrow
The work of sorrow!
The best place give to my mother,
Then close at her side my brother,
And me a little away,
But not too very far, I pray!
And here, on my right breast, my baby lay!
Nobody else will lie beside me!
Ah, within thine arms to hide me,
That was a sweet and a gracious bliss,
But no more, no more can I attain it!
I would force myself on thee and constrain it,
And it seems thou repellest my kiss:
And yet 'tis thou, so good, so kind to see!

FAUST

If thou feel'st it is I, then come with me!

MARGARET

Out yonder?

FAUST

To freedom.

MARGARET

If the grave is there,
Death lying in wait, then come!
From here to eternal rest:
No further stepno, no!
Thou goest away! O Henry, if I could go!

FAUST

Thou canst! Just will it! Open stands the door.

MARGARET

I dare not go: there's no hope any more.
Why should I fly? They'll still my steps waylay!
It is so wretched, forced to beg my living,
And a bad conscience sharper misery giving!
It is so wretched, to be strange, forsaken,
And I'd still be followed and taken!

FAUST

I'll stay with thee.

MARGARET

Be quick! Be quick!
Save thy perishing child!
Away! Follow the ridge
Up by the brook,
If the grave is there, Death lying in wait, then come!
If the grave is there, Death lying in wait, then come!

Over the bridge,
Into the wood,
To the left, where the plank is placed
In the pool!
Seize it in haste!
'Tis trying to rise,
'Tis struggling still!
Save it! Save it!

FAUST

Recall thy wandering will!
One step, and thou art free at last!

MARGARET

If the mountain we had only passed!
There sits my mother upon a stone,
I feel an icy shiver!
There sits my mother upon a stone,
And her head is wagging ever.
She beckons, she nods not, her heavy head falls o'er;
She slept so long that she wakes no more.
She slept, while we were caressing:
Ah, those were the days of blessing!

FAUST

Here words and prayers are nothing worth;
I'll venture, then, to bear thee forth.

MARGARET

Nolet me go! I'll suffer no force!
Grasp me not so murderously!
I've done, else, all things for the love of thee.

FAUST

The day dawns: Dearest! Dearest!

MARGARET

Day? Yes, the day comes,the last day breaks for me!
My wedding-day it was to be!
Tell no one thou has been with Margaret!
Woe for my garland! The chances
Are over'tis all in vain!
We shall meet once again,
But not at the dances!
The crowd is thronging, no word is spoken:
The square below
And the streets overflow:
The death-bell tolls, the wand is broken.
I am seized, and bound, and delivered
Shoved to the blockthey give the sign!
Now over each neck has quivered
The blade that is quivering over mine.
Dumb lies the world like the grave!

FAUST

O had I ne'er been born!

MEPHISTOPHELES (appears outside)

Off! or you're lost ere morn.
Useless talking, delaying and praying!
My horses are neighing:
The morning twilight is near.

MARGARET

What rises up from the threshold here?
He! he! suffer him not!
What does he want in this holy spot?
He seeks me!

FAUST

Thou shalt live.

MARGARET

Judgment of God! myself to thee I give.

MEPHISTOPHELES (to FAUST)

Come! or I'll leave her in the lurch, and thee!

MARGARET

Thine am I, Father! rescue me!
Ye angels, holy cohorts, guard me,
Camp around, and from evil ward me!
Henry! I shudder to think of thee.

MEPHISTOPHELES

She is judged!

VOICE (from above)

She is saved!

MEPHISTOPHELES (to FAUST)

Hither to me!

(He disappears with FAUST.)

VOICE (from within, dying away)

Henry! Henry!
Faust
End


End of the Project Gutenberg EBook of Faust, by Johann Wolfgang Von Goethe

*** END OF THIS PROJECT GUTENBERG EBOOK FAUST
~ Johann Wolfgang von Goethe, DUNGEON
,
103:Charades
I.
She stood at Greenwich, motionless amid
The ever-shifting crowd of passengers.
I marked a big tear quivering on the lid
Of her deep-lustrous eye, and knew that hers
Were days of bitterness. But, 'Oh! what stirs'
I said 'such storm within so fair a breast?'
Even as I spoke, two apoplectic curs
Came feebly up: with one wild cry she prest
Each singly to her heart, and faltered, 'Heaven be blest!'
Yet once again I saw her, from the deck
Of a black ship that steamed towards Blackwall.
She walked upon MY FIRST. Her stately neck
Bent o'er an object shrouded in her shawl:
I could not see the tears--the glad tears--fall,
Yet knew they fell. And 'Ah,' I said, 'not puppies,
Seen unexpectedly, could lift the pall
From hearts who KNOW what tasting misery's cup is,
As Niobe's, or mine, or Mr. William Guppy's.'
***
Spake John Grogblossom the coachman to Eliza Spinks the cook:
'Mrs. Spinks,' says he, 'I've foundered: 'Liza dear, I'm overtook.
Druv into a corner reglar, puzzled as a babe unborn;
Speak the word, my blessed 'Liza; speak, and John the coachman's yourn.'
Then Eliza Spinks made answer, blushing, to the coachman John:
'John, I'm born and bred a spinster: I've begun and I'll go on.
Endless cares and endless worrits, well I knows it, has a wife:
Cooking for a genteel family, John, it's a goluptious life!
'I gets 20 pounds per annum--tea and things o' course not reckoned, There's a cat that eats the butter, takes the coals, and breaks MY
SECOND:
There's soci'ty--James the footman;--(not that I look after him;
But he's aff'ble in his manners, with amazing length of limb -
'Never durst the missis enter here until I've said 'Come in':
If I saw the master peeping, I'd catch up the rolling-pin.
Christmas-boxes, that's a something; perkisites, that's something too;
And I think, take all together, John, I won't be on with you.'
John the coachman took his hat up, for he thought he'd had enough;
Rubbed an elongated forehead with a meditative cuff;
Paused before the stable doorway; said, when there, in accents mild,
'She's a fine young 'oman, cook is; but that's where it is, she's
spiled.'
***
I have read in some not marvellous tale,
(Or if I have not, I've dreamed)
Of one who filled up the convivial cup
Till the company round him seemed
To be vanished and gone, tho' the lamps upon
Their face as aforetime gleamed:
And his head sunk down, and a Lethe crept
O'er his powerful brain, and the young man slept.
Then they laid him with care in his moonlit bed:
But first--having thoughtfully fetched some tar Adorned him with feathers, aware that the weather's
Uncertainty brings on at nights catarrh.
They staid in his room till the sun was high:
But still did the feathered one give no sign
Of opening a peeper--he might be a sleeper
Such as rests on the Northern or Midland line.
At last he woke, and with profound
Bewilderment he gazed around;
Dropped one, then both feet to the ground,
But never spake a word:
Then to my WHOLE he made his way;
Took one long lingering survey;
And softly, as he stole away,
10
Remarked, 'By Jove, a bird!'
II.
If you've seen a short man swagger tow'rds the footlights at Shoreditch,
Sing out 'Heave aho! my hearties,' and perpetually hitch
Up, by an ingenious movement, trousers innocent of brace,
Briskly flourishing a cudgel in his pleased companion's face;
If he preluded with hornpipes each successive thing he did,
From a sun-browned cheek extracting still an ostentatious quid;
And expectorated freely, and occasionally cursed:Then have you beheld, depicted by a master's hand, MY FIRST.
O my countryman! if ever from thy arm the bolster sped,
In thy school-days, with precision at a young companion's head;
If 'twas thine to lodge the marble in the centre of the ring,
Or with well-directed pebble make the sitting hen take wing:
Then do thou--each fair May morning, when the blue lake is as glass,
And the gossamers are twinkling star-like in the beaded grass;
When the mountain-bee is sipping fragrance from the bluebell's lip,
And the bathing-woman tells you, Now's your time to take a dip:
When along the misty valleys fieldward winds the lowing herd,
And the early worm is being dropped on by the early bird;
And Aurora hangs her jewels from the bending rose's cup,
And the myriad voice of Nature calls thee to MY SECOND up:Hie thee to the breezy common, where the melancholy goose
Stalks, and the astonished donkey finds that he is really loose;
There amid green fern and furze-bush shalt thou soon MY WHOLE behold,
Rising 'bull-eyed and majestic'--as Olympus queen of old:
Kneel,--at a respectful distance,--as they kneeled to her, and try
With judicious hand to put a ball into that ball-less eye:
Till a stiffness seize thy elbows, and the general public wake Then return, and, clear of conscience, walk into thy well-earned steak.
11
III.
Ere yet 'knowledge for the million'
Came out 'neatly bound in boards;'
When like Care upon a pillion
Matrons rode behind their lords:
Rarely, save to hear the Rector,
Forth did younger ladies roam;
Making pies, and brewing nectar
From the gooseberry-trees at home.
They'd not dreamed of Pan or Vevay;
Ne'er should into blossom burst
At the ball or at the levee;
Never come, in fact, MY FIRST:
Nor illumine cards by dozens
With some labyrinthine text,
Nor work smoking-caps for cousins
Who were pounding at MY NEXT.
Now have skirts, and minds, grown ampler;
Now not all they seek to do
Is create upon a sampler
Beasts which Buffon never knew:
But their venturous muslins rustle
O'er the cragstone and the snow,
Or at home their biceps muscle
Grows by practising the bow.
Worthier they those dames who, fable
Says, rode 'palfreys' to the war
With gigantic Thanes, whose 'sable
Destriers caracoled' before;
Smiled, as--springing from the war-horse
As men spring in modern 'cirques' They plunged, ponderous as a four-horse
Coach, among the vanished Turks:In the good times when the jester
Asked the monarch how he was,
And the landlady addrest her
12
Guests as 'gossip' or as 'coz';
When the Templar said, 'Gramercy,'
Or, ''Twas shrewdly thrust, i' fegs,'
To Sir Halbert or Sir Percy
As they knocked him off his legs:
And, by way of mild reminders
That he needed coin, the Knight
Day by day extracted grinders
From the howling Israelite:
And MY WHOLE in merry Sherwood
Sent, with preterhuman luck,
Missiles--not of steel but firwood Thro' the two-mile-distant buck.
IV.
Evening threw soberer hue
Over the blue sky, and the few
Poplars that grew just in the view
Of the hall of Sir Hugo de Wynkle:
'Answer me true,' pleaded Sir Hugh,
(Striving to woo no matter who,)
'What shall I do, Lady, for you?
'Twill be done, ere your eye may twinkle.
Shall I borrow the wand of a Moorish enchanter,
And bid a decanter contain the Levant, or
The brass from the face of a Mormonite ranter?
Shall I go for the mule of the Spanish Infantar (That _R_, for the sake of the line, we must grant her,) And race with the foul fiend, and beat in a canter,
Like that first of equestrians Tam o' Shanter?
I talk not mere banter--say not that I can't, or
By this MY FIRST--(a Virginia planter
Sold it me to kill rats)--I will die instanter.'
The Lady bended her ivory neck, and
Whispered mournfully, 'Go for--MY SECOND.'
She said, and the red from Sir Hugh's cheek fled,
And 'Nay,' did he say, as he stalked away
The fiercest of injured men:
13
'Twice have I humbled my haughty soul,
And on bended knee I have pressed MY WHOLE But I never will press it again!'
V.
On pinnacled St. Mary's
Lingers the setting sun;
Into the street the blackguards
Are skulking one by one:
Butcher and Boots and Bargeman
Lay pipe and pewter down;
And with wild shout come tumbling out
To join the Town and Gown.
And now the undergraduates
Come forth by twos and threes,
From the broad tower of Trinity,
From the green gate of Caius:
The wily bargeman marks them,
And swears to do his worst;
To turn to impotence their strength,
And their beauty to MY FIRST.
But before Corpus gateway
MY SECOND first arose,
When Barnacles the freshman
Was pinned upon the nose:
Pinned on the nose by Boxer,
Who brought a hobnailed herd
From Barnwell, where he kept a van,
Being indeed a dogsmeat man,
Vendor of terriers, blue or tan,
And dealer in MY THIRD.
'Twere long to tell how Boxer
Was 'countered' on the cheek,
And knocked into the middle
Of the ensuing week:
How Barnacles the Freshman
14
Was asked his name and college;
And how he did the fatal facts
Reluctantly acknowledge.
He called upon the Proctor
Next day at half-past ten;
Men whispered that the Freshman cut
A different figure then:That the brass forsook his forehead,
The iron fled his soul,
As with blanched lip and visage wan
Before the stony-hearted Don
He kneeled upon MY WHOLE.
VI.
Sikes, housebreaker, of Houndsditch,
Habitually swore;
But so surpassingly profane
He never was before,
As on a night in winter,
When--softly as he stole
In the dim light from stair to stair,
Noiseless as boys who in her lair
Seek to surprise a fat old hare He barked his shinbone, unaware
Encountering MY WHOLE.
As pours the Anio plainward,
When rains have swollen the dykes,
So, with such noise, poured down MY FIRST,
Stirred by the shins of Sikes.
The Butler Bibulus heard it;
And straightway ceased to snore,
And sat up, like an egg on end,
While men might count a score:
Then spake he to Tigerius,
A Buttons bold was he:
'Buttons, I think there's thieves about;
Just strike a light and tumble out;
15
If you can't find one, go without,
And see what you may see.'
But now was all the household,
Almost, upon its legs,
Each treading carefully about
As if they trod on eggs.
With robe far-streaming issued
Paterfamilias forth;
And close behind him,--stout and true
And tender as the North, Came Mrs. P., supporting
On her broad arm her fourth.
Betsy the nurse, who never
From largest beetle ran,
And--conscious p'raps of pleasing caps The housemaids, formed the van:
And Bibulus the Butler,
His calm brows slightly arched;
(No mortal wight had ere that night
Seen him with shirt unstarched
And Bob, the shockhaired knifeboy,
Wielding two Sheffield blades,
And James Plush of the sinewy legs,
The love of lady's maids:
And charwoman and chaplain
Stood mingled in a mass,
And 'Things,' thought he of Houndsditch,
'Is come to a pretty pass.'
Beyond all things a Baby
Is to the schoolgirl dear;
Next to herself the nursemaid loves
Her dashing grenadier;
Only with life the sailor
Parts from the British flag;
While one hope lingers, the cracksman's fingers
Drop not his hard-earned 'swag.'
But, as hares do MY SECOND
Thro' green Calabria's copses,
16
As females vanish at the sight
Of short-horns and of wopses;
So, dropping forks and teaspoons,
The pride of Houndsditch fled,
Dumbfoundered by the hue and cry
He'd raised up overhead.
***
They gave him--did the Judges As much as was his due.
And, Saxon, should'st thou e'er be led
To deem this tale untrue;
Then--any night in winter,
When the cold north wind blows,
And bairns are told to keep out cold
By tallowing the nose:
When round the fire the elders
Are gathered in a bunch,
And the girls are doing crochet,
And the boys are reading Punch:Go thou and look in Leech's book;
There haply shalt thou spy
A stout man on a staircase stand,
With aspect anything but bland,
And rub his right shin with his hand,
To witness if I lie.
~ Charles Stuart Calverley,
104:PART 1.
A Sensitive Plant in a garden grew,
And the young winds fed it with silver dew,
And it opened its fan-like leaves to the light.
And closed them beneath the kisses of Night.

And the Spring arose on the garden fair,
Like the Spirit of Love felt everywhere;
And each flower and herb on Earths dark breast
Rose from the dreams of its wintry rest.

But none ever trembled and panted with bliss
In the garden, the field, or the wilderness,
Like a doe in the noontide with loves sweet want,
As the companionless Sensitive Plant.

The snowdrop, and then the violet,
Arose from the ground with warm rain wet,
And their breath was mixed with fresh odour, sent
From the turf, like the voice and the instrument.

Then the pied wind-flowers and the tulip tall,
And narcissi, the fairest among them all,
Who gaze on their eyes in the streams recess,
Till they die of their own dear loveliness;

And the Naiad-like lily of the vale,
Whom youth makes so fair and passion so pale
That the light of its tremulous bells is seen
Through their pavilions of tender green;

And the hyacinth purple, and white, and blue,
Which flung from its bells a sweet peal anew
Of music so delicate, soft, and intense,
It was felt like an odour within the sense;

And the rose like a nymph to the bath addressed,
Which unveiled the depth of her glowing breast,
Till, fold after fold, to the fainting air
The soul of her beauty and love lay bare:

And the wand-like lily, which lifted up,
As a Maenad, its moonlight-coloured cup,
Till the fiery star, which is its eye,
Gazed through clear dew on the tender sky;

And the jessamine faint, and the sweet tuberose,
The sweetest flower for scent that blows;
And all rare blossoms from every clime
Grew in that garden in perfect prime.

And on the stream whose inconstant bosom
Was pranked, under boughs of embowering blossom,
With golden and green light, slanting through
Their heaven of many a tangled hue,

Broad water-lilies lay tremulously,
And starry river-buds glimmered by,
And around them the soft stream did glide and dance
With a motion of sweet sound and radiance.

And the sinuous paths of lawn and of moss,
Which led through the garden along and across,
Some open at once to the sun and the breeze,
Some lost among bowers of blossoming trees,

Were all paved with daisies and delicate bells
As fair as the fabulous asphodels,
And flowrets which, drooping as day drooped too,
Fell into pavilions, white, purple, and blue,
To roof the glow-worm from the evening dew.

And from this undefiled Paradise
The flowers (as an infants awakening eyes
Smile on its mother, whose singing sweet
Can first lull, and at last must awaken it),

When Heavens blithe winds had unfolded them,
As mine-lamps enkindle a hidden gem,
Shone smiling to Heaven, and every one
Shared joy in the light of the gentle sun;

For each one was interpenetrated
With the light and the odour its neighbour shed,
Like young lovers whom youth and love make dear
Wrapped and filled by their mutual atmosphere.

But the Sensitive Plant which could give small fruit
Of the love which it felt from the leaf to the root,
Received more than all, it loved more than ever,
Where none wanted but it, could belong to the giver,

For the Sensitive Plant has no bright flower;
Radiance and odour are not its dower;
It loves, even like Love, its deep heart is full,
It desires what it has not, the Beautiful!

The light winds which from unsustaining wings
Shed the music of many murmurings;
The beams which dart from many a star
Of the flowers whose hues they bear afar;

The plumed insects swift and free,
Like golden boats on a sunny sea,
Laden with light and odour, which pass
Over the gleam of the living grass;

The unseen clouds of the dew, which lie
Like fire in the flowers till the sun rides high,
Then wander like spirits among the spheres,
Each cloud faint with the fragrance it bears;

The quivering vapours of dim noontide,
Which like a sea oer the warm earth glide,
In which every sound, and odour, and beam,
Move, as reeds in a single stream;

Each and all like ministering angels were
For the Sensitive Plant sweet joy to bear,
Whilst the lagging hours of the day went by
Like windless clouds oer a tender sky.

And when evening descended from Heaven above,
And the Earth was all rest, and the air was all love,
And delight, though less bright, was far more deep,
And the days veil fell from the world of sleep,

And the beasts, and the birds, and the insects were drowned
In an ocean of dreams without a sound;
Whose waves never mark, though they ever impress
The light sand which paves it, consciousness;

(Only overhead the sweet nightingale
Ever sang more sweet as the day might fail,
And snatches of its Elysian chant
Were mixed with the dreams of the Sensitive Plant);--

The Sensitive Plant was the earliest
Upgathered into the bosom of rest;
A sweet child weary of its delight,
The feeblest and yet the favourite,
Cradled within the embrace of Night.

PART 2.

There was a Power in this sweet place,
An Eve in this Eden; a ruling Grace
Which to the flowers, did they waken or dream,
Was as God is to the starry scheme.

A Lady, the wonder of her kind,
Whose form was upborne by a lovely mind
Which, dilating, had moulded her mien and motion
Like a sea-flower unfolded beneath the ocean,

Tended the garden from morn to even:
And the meteors of that sublunar Heaven,
Like the lamps of the air when Night walks forth,
Laughed round her footsteps up from the Earth!

She had no companion of mortal race,
But her tremulous breath and her flushing face
Told, whilst the morn kissed the sleep from her eyes,
That her dreams were less slumber than Paradise:

As if some bright Spirit for her sweet sake
Had deserted Heaven while the stars were awake,
As if yet around her he lingering were,
Though the veil of daylight concealed him from her.

Her step seemed to pity the grass it pressed;
You might hear by the heaving of her breast,
That the coming and going of the wind
Brought pleasure there and left passion behind.

And wherever her aery footstep trod,
Her trailing hair from the grassy sod
Erased its light vestige, with shadowy sweep,
Like a sunny storm oer the dark green deep.

I doubt not the flowers of that garden sweet
Rejoiced in the sound of her gentle feet;
I doubt not they felt the spirit that came
From her glowing fingers through all their frame.

She sprinkled bright water from the stream
On those that were faint with the sunny beam;
And out of the cups of the heavy flowers
She emptied the rain of the thunder-showers.

She lifted their heads with her tender hands,
And sustained them with rods and osier-bands;
If the flowers had been her own infants, she
Could never have nursed them more tenderly.

And all killing insects and gnawing worms,
And things of obscene and unlovely forms,
She bore, in a basket of Indian woof,
Into the rough woods far aloof,--

In a basket, of grasses and wild-flowers full,
The freshest her gentle hands could pull
For the poor banished insects, whose intent,
Although they did ill, was innocent.

But the bee and the beamlike ephemeris
Whose path is the lightning's, and soft moths that kiss
The sweet lips of the flowers, and harm not, did she
Make her attendant angels be.

And many an antenatal tomb,
Where butterflies dream of the life to come,
She left clinging round the smooth and dark
Edge of the odorous cedar bark.

This fairest creature from earliest Spring
Thus moved through the garden ministering
Mi the sweet season of Summertide,
And ere the first leaf looked brownshe died!

PART 3.

Three days the flowers of the garden fair,
Like stars when the moon is awakened, were,
Or the waves of Baiae, ere luminous
She floats up through the smoke of Vesuvius.

And on the fourth, the Sensitive Plant
Felt the sound of the funeral chant,
And the steps of the bearers, heavy and slow,
And the sobs of the mourners, deep and low;

The weary sound and the heavy breath,
And the silent motions of passing death,
And the smell, cold, oppressive, and dank,
Sent through the pores of the coffin-plank;

The dark grass, and the flowers among the grass,
Were bright with tears as the crowd did pass;
From their sighs the wind caught a mournful tone,
And sate in the pines, and gave groan for groan.

The garden, once fair, became cold and foul,
Like the corpse of her who had been its soul,
Which at first was lovely as if in sleep,
Then slowly changed, till it grew a heap
To make men tremble who never weep.

Swift Summer into the Autumn flowed,
And frost in the mist of the morning rode,
Though the noonday sun looked clear and bright,
Mocking the spoil of the secret night.

The rose-leaves, like flakes of crimson snow,
Paved the turf and the moss below.
The lilies were drooping, and white, and wan,
Like the head and the skin of a dying man.

And Indian plants, of scent and hue
The sweetest that ever were fed on dew,
Leaf by leaf, day after day,
Were massed into the common clay.

And the leaves, brown, yellow, and gray, and red,
And white with the whiteness of what is dead,
Like troops of ghosts on the dry wind passed;
Their whistling noise made the birds aghast.

And the gusty winds waked the winged seeds,
Out of their birthplace of ugly weeds,
Till they clung round many a sweet flowers stem,
Which rotted into the earth with them.

The water-blooms under the rivulet
Fell from the stalks on which they were set;
And the eddies drove them here and there,
As the winds did those of the upper air.

Then the rain came down, and the broken stalks
Were bent and tangled across the walks;
And the leafless network of parasite bowers
Massed into ruin; and all sweet flowers.

Between the time of the wind and the snow
All loathliest weeds began to grow,
Whose coarse leaves were splashed with many a speck,
Like the water-snakes belly and the toads back.

And thistles, and nettles, and darnels rank,
And the dock, and henbane, and hemlock dank,
Stretched out its long and hollow shank,
And stifled the air till the dead wind stank.

And plants, at whose names the verse feels loath,
Filled the place with a monstrous undergrowth,
Prickly, and pulpous, and blistering, and blue,
Livid, and starred with a lurid dew.

And agarics, and fungi, with mildew and mould
Started like mist from the wet ground cold;
Pale, fleshy, as if the decaying dead
With a spirit of growth had been animated!

Spawn, weeds, and filth, a leprous scum,
Made the running rivulet thick and dumb,
And at its outlet flags huge as stakes
Dammed it up with roots knotted like water-snakes.

And hour by hour, when the air was still,
The vapours arose which have strength to kill;
At morn they were seen, at noon they were felt,
At night they were darkness no star could melt.

And unctuous meteors from spray to spray
Crept and flitted in broad noonday
Unseen; every branch on which they alit
By a venomous blight was burned and bit.

The Sensitive Plant, like one forbid,
Wept, and the tears within each lid
Of its folded leaves, which together grew,
Were changed to a blight of frozen glue.

For the leaves soon fell, and the branches soon
By the heavy axe of the blast were hewn;
The sap shrank to the root through every pore
As blood to a heart that will beat no more.

For Winter came: the wind was his whip:
One choppy finger was on his lip:
He had torn the cataracts from the hills
And they clanked at his girdle like manacles;

His breath was a chain which without a sound
The earth, and the air, and the water bound;
He came, fiercely driven, in his chariot-throne
By the tenfold blasts of the Arctic zone.

Then the weeds which were forms of living death
Fled from the frost to the earth beneath.
Their decay and sudden flight from frost
Was but like the vanishing of a ghost!

And under the roots of the Sensitive Plant
The moles and the dormice died for want:
The birds dropped stiff from the frozen air
And were caught in the branches naked and bare.

First there came down a thawing rain
And its dull drops froze on the boughs again;
Then there steamed up a freezing dew
Which to the drops of the thaw-rain grew;

And a northern whirlwind, wandering about
Like a wolf that had smelt a dead child out,
Shook the boughs thus laden, and heavy, and stiff,
And snapped them off with his rigid griff.

When Winter had gone and Spring came back
The Sensitive Plant was a leafless wreck;
But the mandrakes, and toadstools, and docks, and darnels,
Rose like the dead from their ruined charnels.

CONCLUSION.
Whether the Sensitive Plant, or that
Which within its boughs like a Spirit sat,
Ere its outward form had known decay,
Now felt this change, I cannot say.

Whether that Ladys gentle mind,
No longer with the form combined
Which scattered love, as stars do light,
Found sadness, where it left delight,

I dare not guess; but in this life
Of error, ignorance, and strife,
Where nothing is, but all things seem,
And we the shadows of the dream,

It is a modest creed, and yet
Pleasant if one considers it,
To own that death itself must be,
Like all the rest, a mockery.

That garden sweet, that lady fair,
And all sweet shapes and odours there,
In truth have never passed away:
Tis we, tis ours, are changed; not they.

For love, and beauty, and delight,
There is no death nor change: their might
Exceeds our organs, which endure
No light, being themselves obscure.
Composed at Pisa, early in 1820 (dated 'March, 1820,' in Harvard manuscript), and published, with Prometheus Unbound, the same year: included in the Harvard College manuscript book. Reprinted in the Poetical Works, 1839, both editions.
~ Percy Bysshe Shelley, The Sensitive Plant
,
105:. Fast, in its prison-walls of earth,
Awaits the mould of baked clay.
Up, comrades, up, and aid the birth
The bell that shall be born to-day!
Who would honor obtain,
With the sweat and the pain,
The praise that man gives to the master must buy.
But the blessing withal must descend from on high!

And well an earnest word beseems
The work the earnest hand prepares;
Its load more light the labor deems,
When sweet discourse the labor shares.
So let us pondernor in vain
What strength can work when labor wills;
For who would not the fool disdain
Who ne'er designs what he fulfils?
And well it stamps our human race,
And hence the gift to understand,
That man within the heart should trace
Whate'er he fashions with the hand.

From the fir the fagot take,
Keep it, heap it hard and dry,
That the gathered flame may break
Through the furnace, wroth and high.
When the copper within
Seeths and simmersthe tin,
Pour quick, that the fluid that feeds the bell
May flow in the right course glib and well.

Deep hid within this nether cell,
What force with fire is moulding thus,
In yonder airy tower shall dwell,
And witness wide and far of us!
It shall, in later days, unfailing,
Rouse many an ear to rapt emotion;
Its solemn voice with sorrow wailing,
Or choral chiming to devotion.
Whatever fate to man may bring,
Whatever weal or woe befall,
That metal tongue shall backward ring,
The warning moral drawn from all.

See the silvery bubbles spring!
Good! the mass is melting now!
Let the salts we duly bring
Purge the flood, and speed the flow.
From the dross and the scum,
Pure, the fusion must come;
For perfect and pure we the metal must keep,
That its voice may be perfect, and pure, and deep.

That voice, with merry music rife,
The cherished child shall welcome in;
What time the rosy dreams of life,
In the first slumber's arms begin.
As yet, in Time's dark womb unwarning,
Repose the days, or foul or fair;
And watchful o'er that golden morning,
The mother-love's untiring care!
And swift the years like arrows fly
No more with girls content to play,
Bounds the proud boy upon his way,
Storms through loud life's tumultuous pleasures,
With pilgrim staff the wide world measures;
And, wearied with the wish to roam,
Again seeks, stranger-like, the father-home.
And, lo, as some sweet vision breaks
Out from its native morning skies
With rosy shame on downcast cheeks,
The virgin stands before his eyes.

A nameless longing seizes him!
From all his wild compassions flown;
Tears, strange till then, his eyes bedim;
He wanders all alone.
Blushing, he glides where'er she move;
Her greeting can transport him;
To every mead to deck his love,
The happy wild flowers court him!
Sweet hopeand tender longingye
The growth of life's first age of gold;
When the heart, swelling, seems to see
The gates of heaven unfold!
O love, the beautiful and brief! O prime,
Glory, and verdure, of life's summer time!

Browning o'er, the pipes are simmering,
Dip this wand of clay [45] within;
If like glass the wand be glimmering,
Then the casting may begin.
Brisk, brisk now, and see
If the fusion flow free;
If(happy and welcome indeed were the sign!)
If the hard and the ductile united combine.
For still where the strong is betrothed to the weak,
And the stern in sweet marriage is blent with the meek,
Rings the concord harmonious, both tender and strong
So be it with thee, if forever united,
The heart to the heart flows in one, love-delighted;
Illusion is brief, but repentance is long.

Lovely, thither are they bringing.
With the virgin wreath, the bride!
To the love-feast clearly ringing,
Tolls the church-bell far and wide!
With that sweetest holiday,
Must the May of life depart;
With the cestus loosedaway
Flies illusion from the heart!
Yet love lingers lonely,
When passion is mute,
And the blossoms may only
Give way to the fruit.
The husband must enter
The hostile life,
With struggle and strife
To plant or to watch.
To snare or to snatch,
To pray and importune,
Must wager and venture
And hunt down his fortune!
Then flows in a current the gear and the gain,
And the garners are filled with the gold of the grain,
Now a yard to the court, now a wing to the centre!
Within sits another,
The thrifty housewife;
The mild one, the mother
Her home is her life.
In its circle she rules,
And the daughters she schools
And she cautions the boys,
With a bustling command,
And a diligent hand
Employed she employs;
Gives order to store,
And the much makes the more;
Locks the chest and the wardrobe, with lavender smelling,
And the hum of the spindle goes quick through the dwelling;
And she hoards in the presses, well polished and full,
The snow of the linen, the shine of the wool;
Blends the sweet with the good, and from care and endeavor
Rests never!
Blithe the master (where the while
From his roof he sees them smile)
Eyes the lands, and counts the gain;
There, the beams projecting far,
And the laden storehouse are,
And the granaries bowed beneath
The blessed golden grain;
There, in undulating motion,
Wave the cornfields like an ocean.
Proud the boast the proud lips breathe:
"My house is built upon a rock,
And sees unmoved the stormy shock
Of waves that fret below!"
What chain so strong, what girth so great,
To bind the giant form of fate?
Swift are the steps of woe.

Now the casting may begin;
See the breach indented there:
Ere we run the fusion in,
Haltand speed the pious prayer!
Pull the bung out
See around and about
What vapor, what vaporGod help us!has risen?
Ha! the flame like a torrent leaps forth from its prison!
What friend is like the might of fire
When man can watch and wield the ire?
Whate'er we shape or work, we owe
Still to that heaven-descended glow.
But dread the heaven-descended glow,
When from their chain its wild wings go,
When, where it listeth, wide and wild
Sweeps free Nature's free-born child.
When the frantic one fleets,
While no force can withstand,
Through the populous streets
Whirling ghastly the brand;
For the element hates
What man's labor creates,
And the work of his hand!
Impartially out from the cloud,
Or the curse or the blessing may fall!
Benignantly out from the cloud
Come the dews, the revivers of all!
Avengingly out from the cloud
Come the levin, the bolt, and the ball!
Harka wail from the steeple!aloud
The bell shrills its voice to the crowd!
Looklookred as blood
All on high!
It is not the daylight that fills with its flood
The sky!
What a clamor awaking
Roars up through the street,
What a hell-vapor breaking.
Rolls on through the street,
And higher and higher
Aloft moves the column of fire!
Through the vistas and rows
Like a whirlwind it goes,
And the air like the stream from the furnace glows.
Beams are cracklingposts are shrinking
Walls are sinkingwindows clinking
Children crying
Mothers flying
And the beast (the black ruin yet smouldering under)
Yells the howl of its pain and its ghastly wonder!
Hurry and skurryawayaway,
The face of the night is as clear as day!
As the links in a chain,
Again and again
Flies the bucket from hand to hand;
High in arches up-rushing
The engines are gushing,
And the flood, as a beast on the prey that it hounds
With a roar on the breast of the element bounds.
To the grain and the fruits,
Through the rafters and beams,
Through the barns and garners it crackles and streams!
As if they would rend up the earth from its roots,
Rush the flames to the sky
Giant-high;
And at length,
Wearied out and despairing, man bows to their strength!
With an idle gaze sees their wrath consume,
And submits to his doom!
Desolate
The place, and dread
For storms the barren bed.
In the blank voids that cheerful casements were,
Comes to and fro the melancholy air,
And sits despair;
And through the ruin, blackening in its shroud
Peers, as it flits, the melancholy cloud.

One human glance of grief upon the grave
Of all that fortune gave
The loiterer takesthen turns him to depart,
And grasps the wanderer's staff and mans his heart
Whatever else the element bereaves
One blessing more than all it reftit leaves,
The faces that he loves!He counts them o'er,
Seenot one look is missing from that store!

Now clasped the bell within the clay
The mould the mingled metals fill
Oh, may it, sparkling into day,
Reward the labor and the skill!
Alas! should it fail,
For the mould may be frail
And still with our hope must be mingled the fear
And, ev'n now, while we speak, the mishap may be near!
To the dark womb of sacred earth
This labor of our hands is given,
As seeds that wait the second birth,
And turn to blessings watched by heaven!
Ah, seeds, how dearer far than they,
We bury in the dismal tomb,
Where. hope and sorrow bend to pray
That suns beyond the realm of day
May warm them into bloom!

From the steeple
Tolls the bell,
Deep and heavy,
The death-knell!
Guiding with dirge-notesolemn, sad, and slow,
To the last home earth's weary wanderers know.
It is that worshipped wife
It is that faithful mother!
Whom the dark prince of shadows leads benighted,
From that dear arm where oft she hung delighted
Far from those blithe companions, born
Of her, and blooming in their morn;
On whom, when couched her heart above,
So often looked the mother-love!

Ah! rent the sweet home's union-band,
And never, never more to come
She dwells within the shadowy land,
Who was the mother of that home!
How oft they miss that tender guide,
The carethe watchthe facethe mother
And where she sate the babes beside,
Sits with unloving looksanother!

While the mass is cooling now,
Let the labor yield to leisure,
As the bird upon the bough,
Loose the travail to the pleasure.
When the soft stars awaken,
Each task be forsaken!
And the vesper-bell lulling the earth into peace,
If the master still toil, chimes the workman's release!

Homeward from the tasks of day,
Through the greenwood's welcome way
Wends the wanderer, blithe and cheerly,
To the cottage loved so dearly!
And the eye and ear are meeting,
Now, the slow sheep homeward bleating
Now, the wonted shelter near,
Lowing the lusty-fronted steer;
Creaking now the heavy wain,
Reels with the happy harvest grain.
While with many-colored leaves,
Glitters the garland on the sheaves;
For the mower's work is done,
And the young folks' dance begun!
Desert street, and quiet mart;
Silence is in the city's heart;
And the social taper lighteth;
Each dear face that home uniteth;
While the gate the town before
Heavily swings with sullen roar!

Though darkness is spreading
O'er earththe upright
And the honest, undreading,
Look safe on the night
Which the evil man watches in awe,
For the eye of the night is the law!
Bliss-dowered! O daughter of the skies,
Hail, holy order, whose employ
Blends like to like in light and joy
Builder of cities, who of old
Called the wild man from waste and wold.
And, in his hut thy presence stealing,
Roused each familiar household feeling;
And, best of all the happy ties,
The centre of the social band,
The instinct of the Fatherland!

United thuseach helping each,
Brisk work the countless hands forever;
For naught its power to strength can teach,
Like emulation and endeavor!
Thus linked the master with the man,
Each in his rights can each revere,
And while they march in freedom's van,
Scorn the lewd rout that dogs the rear!
To freemen labor is renown!
Who worksgives blessings and commands;
Kings glory in the orb and crown
Be ours the glory of our hands.

Long in these wallslong may we greet
Your footfalls, peace and concord sweet!
Distant the day, oh! distant far,
When the rude hordes of trampling war
Shall scare the silent vale;
And where,
Now the sweet heaven, when day doth leave
The air,
Limns its soft rose-hues on the veil of eve;
Shall the fierce war-brand tossing in the gale,
From town and hamlet shake the horrent glare!

Now, its destined task fulfilled,
Asunder break the prison-mould;
Let the goodly bell we build,
Eye and heart alike behold.
The hammer down heave,
Till the cover it cleave:
For not till we shatter the wall of its cell
Can we lift from its darkness and bondage the bell.

To break the mould, the master may,
If skilled the hand and ripe the hour;
But woe, when on its fiery way
The metal seeks itself to pour.
Frantic and blind, with thunder-knell,
Exploding from its shattered home,
And glaring forth, as from a hell,
Behold the red destruction come!
When rages strength that has no reason,
There breaks the mould before the season;
When numbers burst what bound before,
Woe to the state that thrives no more!
Yea, woe, when in the city's heart,
The latent spark to flame is blown;
And millions from their silence start,
To claim, without a guide, their own!

Discordant howls the warning bell,
Proclaiming discord wide and far,
And, born but things of peace to tell,
Becomes the ghastliest voice of war:
"Freedom! Equality!"to blood
Rush the roused people at the sound!
Through street, hall, palace, roars the flood,
And banded murder closes round!
The hyena-shapes (that women were!),
Jest with the horrors they survey;
They houndthey rendthey mangle there
As panthers with their prey!
Naught rests to hollowburst the ties
Of life's sublime and reverent awe;
Before the vice the virtue flies,
And universal crime is law!
Man fears the lion's kingly tread;
Man fears the tiger's fangs of terror;
And still the dreadliest of the dread,
Is man himself in error!
No torch, though lit from heaven, illumes
The blind!Why place it in his hand?
It lights not himit but consumes
The city and the land!

Rejoice and laud the prospering skies!
The kernel bursts its huskbehold
From the dull clay the metal rise,
Pure-shining, as a star of gold!
Neck and lip, but as one beam,
It laughs like a sunbeam.
And even the scutcheon, clear-graven, shall tell
That the art of a master has fashioned the bell!

Come income in
My merry menwe'll form a ring
The new-born labor christening;
And "Concord" we will name her!
To union may her heartfelt call
In brother-love attune us all!
May she the destined glory win
For which the master sought to frame her
Aloft(all earth's existence under),
In blue-pavillioned heaven afar
To dwellthe neighbor of the thunder,
The borderer of the star!
Be hers above a voice to rise
Like those bright hosts in yonder sphere,
Who, while they move, their Maker praise,
And lead around the wreathed year!
To solemn and eternal things
We dedicate her lips sublime!
As hourly, calmly, on she swings
Fanned by the fleeting wings of time!
No pulseno heartno feeling hers!
She lends the warning voice to fate;
And still companions, while she stirs,
The changes of the human state!
So may she teach us, as her tone
But now so mighty, melts away
That earth no life which earth has known
From the last silence can delay!

Slowly now the cords upheave her!
From her earth-grave soars the bell;
Mid the airs of heaven we leave her!
In the music-realm to dwell!
Upupwards yet raise
She has risenshe sways.
Fair bell to our city bode joy and increase,
And oh, may thy first sound be hallowed to peace!
~ Friedrich Schiller, The Lay Of The Bell
,
106:Eloisa To Abelard
In these deep solitudes and awful cells,
Where heav'nly-pensive contemplation dwells,
And ever-musing melancholy reigns;
What means this tumult in a vestal's veins?
Why rove my thoughts beyond this last retreat?
Why feels my heart its long-forgotten heat?
Yet, yet I love!--From Abelard it came,
And Eloisa yet must kiss the name.
Dear fatal name! rest ever unreveal'd,
Nor pass these lips in holy silence seal'd.
Hide it, my heart, within that close disguise,
Where mix'd with God's, his lov'd idea lies:
O write it not, my hand--the name appears
Already written--wash it out, my tears!
In vain lost Eloisa weeps and prays,
Her heart still dictates, and her hand obeys.
Relentless walls! whose darksome round contains
Repentant sighs, and voluntary pains:
Ye rugged rocks! which holy knees have worn;
Ye grots and caverns shagg'd with horrid thorn!
Shrines! where their vigils pale-ey'd virgins keep,
And pitying saints, whose statues learn to weep!
Though cold like you, unmov'd, and silent grown,
I have not yet forgot myself to stone.
All is not Heav'n's while Abelard has part,
Still rebel nature holds out half my heart;
Nor pray'rs nor fasts its stubborn pulse restrain,
Nor tears, for ages, taught to flow in vain.
Soon as thy letters trembling I unclose,
That well-known name awakens all my woes.
Oh name for ever sad! for ever dear!
Still breath'd in sighs, still usher'd with a tear.
I tremble too, where'er my own I find,
Some dire misfortune follows close behind.
Line after line my gushing eyes o'erflow,
Led through a sad variety of woe:
54
Now warm in love, now with'ring in thy bloom,
Lost in a convent's solitary gloom!
There stern religion quench'd th' unwilling flame,
There died the best of passions, love and fame.
Yet write, oh write me all, that I may join
Griefs to thy griefs, and echo sighs to thine.
Nor foes nor fortune take this pow'r away;
And is my Abelard less kind than they?
Tears still are mine, and those I need not spare,
Love but demands what else were shed in pray'r;
No happier task these faded eyes pursue;
To read and weep is all they now can do.
Then share thy pain, allow that sad relief;
Ah, more than share it! give me all thy grief.
Heav'n first taught letters for some wretch's aid,
Some banish'd lover, or some captive maid;
They live, they speak, they breathe what love inspires,
Warm from the soul, and faithful to its fires,
The virgin's wish without her fears impart,
Excuse the blush, and pour out all the heart,
Speed the soft intercourse from soul to soul,
And waft a sigh from Indus to the Pole.
Thou know'st how guiltless first I met thy flame,
When Love approach'd me under Friendship's name;
My fancy form'd thee of angelic kind,
Some emanation of th' all-beauteous Mind.
Those smiling eyes, attemp'ring ev'ry day,
Shone sweetly lambent with celestial day.
Guiltless I gaz'd; heav'n listen'd while you sung;
And truths divine came mended from that tongue.
From lips like those what precept fail'd to move?
Too soon they taught me 'twas no sin to love.
Back through the paths of pleasing sense I ran,
Nor wish'd an Angel whom I lov'd a Man.
Dim and remote the joys of saints I see;
Nor envy them, that heav'n I lose for thee.
How oft, when press'd to marriage, have I said,
Curse on all laws but those which love has made!
55
Love, free as air, at sight of human ties,
Spreads his light wings, and in a moment flies,
Let wealth, let honour, wait the wedded dame,
August her deed, and sacred be her fame;
Before true passion all those views remove,
Fame, wealth, and honour! what are you to Love?
The jealous God, when we profane his fires,
Those restless passions in revenge inspires;
And bids them make mistaken mortals groan,
Who seek in love for aught but love alone.
Should at my feet the world's great master fall,
Himself, his throne, his world, I'd scorn 'em all:
Not Caesar's empress would I deign to prove;
No, make me mistress to the man I love;
If there be yet another name more free,
More fond than mistress, make me that to thee!
Oh happy state! when souls each other draw,
When love is liberty, and nature, law:
All then is full, possessing, and possess'd,
No craving void left aching in the breast:
Ev'n thought meets thought, ere from the lips it part,
And each warm wish springs mutual from the heart.
This sure is bliss (if bliss on earth there be)
And once the lot of Abelard and me.
Alas, how chang'd! what sudden horrors rise!
A naked lover bound and bleeding lies!
Where, where was Eloise? her voice, her hand,
Her poniard, had oppos'd the dire command.
Barbarian, stay! that bloody stroke restrain;
The crime was common, common be the pain.
I can no more; by shame, by rage suppress'd,
Let tears, and burning blushes speak the rest.
Canst thou forget that sad, that solemn day,
When victims at yon altar's foot we lay?
Canst thou forget what tears that moment fell,
When, warm in youth, I bade the world farewell?
As with cold lips I kiss'd the sacred veil,
The shrines all trembl'd, and the lamps grew pale:
Heav'n scarce believ'd the conquest it survey'd,
And saints with wonder heard the vows I made.
56
Yet then, to those dread altars as I drew,
Not on the Cross my eyes were fix'd, but you:
Not grace, or zeal, love only was my call,
And if I lose thy love, I lose my all.
Come! with thy looks, thy words, relieve my woe;
Those still at least are left thee to bestow.
Still on that breast enamour'd let me lie,
Still drink delicious poison from thy eye,
Pant on thy lip, and to thy heart be press'd;
Give all thou canst--and let me dream the rest.
Ah no! instruct me other joys to prize,
With other beauties charm my partial eyes,
Full in my view set all the bright abode,
And make my soul quit Abelard for God.
Ah, think at least thy flock deserves thy care,
Plants of thy hand, and children of thy pray'r.
From the false world in early youth they fled,
By thee to mountains, wilds, and deserts led.
You rais'd these hallow'd walls; the desert smil'd,
And Paradise was open'd in the wild.
No weeping orphan saw his father's stores
Our shrines irradiate, or emblaze the floors;
No silver saints, by dying misers giv'n,
Here brib'd the rage of ill-requited heav'n:
But such plain roofs as piety could raise,
And only vocal with the Maker's praise.
In these lone walls (their days eternal bound)
These moss-grown domes with spiry turrets crown'd,
Where awful arches make a noonday night,
And the dim windows shed a solemn light;
Thy eyes diffus'd a reconciling ray,
And gleams of glory brighten'd all the day.
But now no face divine contentment wears,
'Tis all blank sadness, or continual tears.
See how the force of others' pray'rs I try,
(O pious fraud of am'rous charity!)
But why should I on others' pray'rs depend?
Come thou, my father, brother, husband, friend!
Ah let thy handmaid, sister, daughter move,
And all those tender names in one, thy love!
The darksome pines that o'er yon rocks reclin'd
57
Wave high, and murmur to the hollow wind,
The wand'ring streams that shine between the hills,
The grots that echo to the tinkling rills,
The dying gales that pant upon the trees,
The lakes that quiver to the curling breeze;
No more these scenes my meditation aid,
Or lull to rest the visionary maid.
But o'er the twilight groves and dusky caves,
Long-sounding aisles, and intermingled graves,
Black Melancholy sits, and round her throws
A death-like silence, and a dread repose:
Her gloomy presence saddens all the scene,
Shades ev'ry flow'r, and darkens ev'ry green,
Deepens the murmur of the falling floods,
And breathes a browner horror on the woods.
Yet here for ever, ever must I stay;
Sad proof how well a lover can obey!
Death, only death, can break the lasting chain;
And here, ev'n then, shall my cold dust remain,
Here all its frailties, all its flames resign,
And wait till 'tis no sin to mix with thine.
Ah wretch! believ'd the spouse of God in vain,
Confess'd within the slave of love and man.
Assist me, Heav'n! but whence arose that pray'r?
Sprung it from piety, or from despair?
Ev'n here, where frozen chastity retires,
Love finds an altar for forbidden fires.
I ought to grieve, but cannot what I ought;
I mourn the lover, not lament the fault;
I view my crime, but kindle at the view,
Repent old pleasures, and solicit new;
Now turn'd to Heav'n, I weep my past offence,
Now think of thee, and curse my innocence.
Of all affliction taught a lover yet,
'Tis sure the hardest science to forget!
How shall I lose the sin, yet keep the sense,
And love th' offender, yet detest th' offence?
How the dear object from the crime remove,
Or how distinguish penitence from love?
Unequal task! a passion to resign,
58
For hearts so touch'd, so pierc'd, so lost as mine.
Ere such a soul regains its peaceful state,
How often must it love, how often hate!
How often hope, despair, resent, regret,
Conceal, disdain--do all things but forget.
But let Heav'n seize it, all at once 'tis fir'd;
Not touch'd, but rapt; not waken'd, but inspir'd!
Oh come! oh teach me nature to subdue,
Renounce my love, my life, myself--and you.
Fill my fond heart with God alone, for he
Alone can rival, can succeed to thee.
How happy is the blameless vestal's lot!
The world forgetting, by the world forgot.
Eternal sunshine of the spotless mind!
Each pray'r accepted, and each wish resign'd;
Labour and rest, that equal periods keep;
"Obedient slumbers that can wake and weep;"
Desires compos'd, affections ever ev'n,
Tears that delight, and sighs that waft to Heav'n.
Grace shines around her with serenest beams,
And whisp'ring angels prompt her golden dreams.
For her th' unfading rose of Eden blooms,
And wings of seraphs shed divine perfumes,
For her the Spouse prepares the bridal ring,
For her white virgins hymeneals sing,
To sounds of heav'nly harps she dies away,
And melts in visions of eternal day.
Far other dreams my erring soul employ,
Far other raptures, of unholy joy:
When at the close of each sad, sorrowing day,
Fancy restores what vengeance snatch'd away,
Then conscience sleeps, and leaving nature free,
All my loose soul unbounded springs to thee.
Oh curs'd, dear horrors of all-conscious night!
How glowing guilt exalts the keen delight!
Provoking Daemons all restraint remove,
And stir within me every source of love.
I hear thee, view thee, gaze o'er all thy charms,
And round thy phantom glue my clasping arms.
I wake--no more I hear, no more I view,
59
The phantom flies me, as unkind as you.
I call aloud; it hears not what I say;
I stretch my empty arms; it glides away.
To dream once more I close my willing eyes;
Ye soft illusions, dear deceits, arise!
Alas, no more--methinks we wand'ring go
Through dreary wastes, and weep each other's woe,
Where round some mould'ring tower pale ivy creeps,
And low-brow'd rocks hang nodding o'er the deeps.
Sudden you mount, you beckon from the skies;
Clouds interpose, waves roar, and winds arise.
I shriek, start up, the same sad prospect find,
And wake to all the griefs I left behind.
For thee the fates, severely kind, ordain
A cool suspense from pleasure and from pain;
Thy life a long, dead calm of fix'd repose;
No pulse that riots, and no blood that glows.
Still as the sea, ere winds were taught to blow,
Or moving spirit bade the waters flow;
Soft as the slumbers of a saint forgiv'n,
And mild as opening gleams of promis'd heav'n.
Come, Abelard! for what hast thou to dread?
The torch of Venus burns not for the dead.
Nature stands check'd; Religion disapproves;
Ev'n thou art cold--yet Eloisa loves.
Ah hopeless, lasting flames! like those that burn
To light the dead, and warm th' unfruitful urn.
What scenes appear where'er I turn my view?
The dear ideas, where I fly, pursue,
Rise in the grove, before the altar rise,
Stain all my soul, and wanton in my eyes.
I waste the matin lamp in sighs for thee,
Thy image steals between my God and me,
Thy voice I seem in ev'ry hymn to hear,
With ev'ry bead I drop too soft a tear.
When from the censer clouds of fragrance roll,
And swelling organs lift the rising soul,
One thought of thee puts all the pomp to flight,
Priests, tapers, temples, swim before my sight:
60
In seas of flame my plunging soul is drown'd,
While altars blaze, and angels tremble round.
While prostrate here in humble grief I lie,
Kind, virtuous drops just gath'ring in my eye,
While praying, trembling, in the dust I roll,
And dawning grace is op'ning on my soul:
Come, if thou dar'st, all charming as thou art!
Oppose thyself to Heav'n; dispute my heart;
Come, with one glance of those deluding eyes
Blot out each bright idea of the skies;
Take back that grace, those sorrows, and those tears;
Take back my fruitless penitence and pray'rs;
Snatch me, just mounting, from the blest abode;
Assist the fiends, and tear me from my God!
No, fly me, fly me, far as pole from pole;
Rise Alps between us! and whole oceans roll!
Ah, come not, write not, think not once of me,
Nor share one pang of all I felt for thee.
Thy oaths I quit, thy memory resign;
Forget, renounce me, hate whate'er was mine.
Fair eyes, and tempting looks (which yet I view!)
Long lov'd, ador'd ideas, all adieu!
Oh Grace serene! oh virtue heav'nly fair!
Divine oblivion of low-thoughted care!
Fresh blooming hope, gay daughter of the sky!
And faith, our early immortality!
Enter, each mild, each amicable guest;
Receive, and wrap me in eternal rest!
See in her cell sad Eloisa spread,
Propp'd on some tomb, a neighbour of the dead.
In each low wind methinks a spirit calls,
And more than echoes talk along the walls.
Here, as I watch'd the dying lamps around,
From yonder shrine I heard a hollow sound.
"Come, sister, come!" (it said, or seem'd to say)
"Thy place is here, sad sister, come away!
Once like thyself, I trembled, wept, and pray'd,
Love's victim then, though now a sainted maid:
But all is calm in this eternal sleep;
61
Here grief forgets to groan, and love to weep,
Ev'n superstition loses ev'ry fear:
For God, not man, absolves our frailties here."
I come, I come! prepare your roseate bow'rs,
Celestial palms, and ever-blooming flow'rs.
Thither, where sinners may have rest, I go,
Where flames refin'd in breasts seraphic glow:
Thou, Abelard! the last sad office pay,
And smooth my passage to the realms of day;
See my lips tremble, and my eye-balls roll,
Suck my last breath, and catch my flying soul!
Ah no--in sacred vestments may'st thou stand,
The hallow'd taper trembling in thy hand,
Present the cross before my lifted eye,
Teach me at once, and learn of me to die.
Ah then, thy once-lov'd Eloisa see!
It will be then no crime to gaze on me.
See from my cheek the transient roses fly!
See the last sparkle languish in my eye!
Till ev'ry motion, pulse, and breath be o'er;
And ev'n my Abelard be lov'd no more.
O Death all-eloquent! you only prove
What dust we dote on, when 'tis man we love.
Then too, when fate shall thy fair frame destroy,
(That cause of all my guilt, and all my joy)
In trance ecstatic may thy pangs be drown'd,
Bright clouds descend, and angels watch thee round,
From op'ning skies may streaming glories shine,
And saints embrace thee with a love like mine.
May one kind grave unite each hapless name,
And graft my love immortal on thy fame!
Then, ages hence, when all my woes are o'er,
When this rebellious heart shall beat no more;
If ever chance two wand'ring lovers brings
To Paraclete's white walls and silver springs,
O'er the pale marble shall they join their heads,
And drink the falling tears each other sheds;
Then sadly say, with mutual pity mov'd,
"Oh may we never love as these have lov'd!"
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From the full choir when loud Hosannas rise,
And swell the pomp of dreadful sacrifice,
Amid that scene if some relenting eye
Glance on the stone where our cold relics lie,
Devotion's self shall steal a thought from Heav'n,
One human tear shall drop and be forgiv'n.
And sure, if fate some future bard shall join
In sad similitude of griefs to mine,
Condemn'd whole years in absence to deplore,
And image charms he must behold no more;
Such if there be, who loves so long, so well;
Let him our sad, our tender story tell;
The well-sung woes will soothe my pensive ghost;
He best can paint 'em, who shall feel 'em most.
~ Alexander Pope,
107:The Botanic Garden (Part V)
THE LOVES OF THE PLANTS.
CANTO I.
Descend, ye hovering Sylphs! aerial Quires,
And sweep with little hands your silver lyres;
With fairy footsteps print your grassy rings,
Ye Gnomes! accordant to the tinkling strings;
While in soft notes I tune to oaten reed
Gay hopes, and amorous sorrows of the mead.From giant Oaks, that wave their branches dark,
To the dwarf Moss, that clings upon their bark,
What Beaux and Beauties crowd the gaudy groves,
And woo and win their vegetable Loves.
How Snowdrops cold, and blue-eyed Harebels blend
Their tender tears, as o'er the stream they bend;
The lovesick Violet, and the Primrose pale
Bow their sweet heads, and whisper to the gale;
With secret sighs the Virgin Lily droops,
And jealous Cowslips hang their tawny cups.
How the young Rose in beauty's damask pride
Drinks the warm blushes of his bashful bride;
With honey'd lips enamour'd Woodbines meet,
Clasp with fond arms, and mix their kisses sweet.Stay thy soft-murmuring waters, gentle Rill;
Hush, whispering Winds, ye ruflling Leaves, be still;
Rest, silver Butterflies, your quivering wings;
Alight, ye Beetles, from your airy rings;
Ye painted Moths, your gold-eyed plumage furl,
Bow your wide horns, your spiral trunks uncurl;
Glitter, ye Glow-worms, on your mossy beds;
Descend, ye Spiders, on your lengthen'd threads;
Slide here, ye horned Snails, with varnish'd shells;
Ye Bee-nymphs, listen in your waxen cells!BOTANIC MUSE! who in this latter age
Led by your airy hand the Swedish sage,
Bad his keen eye your secret haunts explore
On dewy dell, high wood, and winding shore;
Say on each leaf how tiny Graces dwell;
27
How laugh the Pleasures in a blossom's bell;
How insect Loves arise on cobweb wings,
Aim their light shafts, and point their little stings.
First the tall CANNA lifts his curled brow
Erect to heaven, and plights his nuptial vow;
The virtuous pair, in milder regions born,
Dread the rude blast of Autumn's icy morn;
Round the chill fair he folds his crimson vest,
And clasps the timorous beauty to his breast.
Thy love, CALLITRICHE,
two
Virgins share,
Smit with thy starry eye and radiant hair;On the green margin sits the youth, and laves
His floating train of tresses in the waves;
Sees his fair features paint the streams that pass,
And bends for ever o'er the watery glass.
Two
brother swains, of COLLIN'S gentle name,
The same their features, and their forms the same,
With rival love for fair COLLINIA sigh,
Knit the dark brow, and roll the unsteady eye.
With sweet concern the pitying beauty mourns,
And sooths with smiles the jealous pair by turns.
Sweet blooms GENISTA in the myrtle shade,
And
ten
fond brothers woo the haughty maid.
Two
knights before thy fragrant altar bend,
Adored MELISSA! and
two
squires attend.
MEADIA'S soft chains
five
suppliant beaux confess,
And hand in hand the laughing belle address;
Alike to all, she bows with wanton air,
Rolls her dark eye, and waves her golden hair.
Woo'd with long care, CURCUMA cold and shy
28
Meets her fond husband with averted eye:
Four
beardless youths the obdurate beauty move
With soft attentions of Platonic love.
With vain desires the pensive ALCEA burns,
And, like sad ELOISA, loves and mourns.
The freckled IRIS owns a fiercer flame,
And
three
unjealous husbands wed the dame.
CUPRESSUS dark disdains his dusky bride,
One
dome contains them, but
two
beds divide.
The proud OSYRIS flies his angry fair,
Two
houses hold the fashionable pair.
With strange deformity PLANTAGO treads,
A Monster-birth! and lifts his hundred heads;
Yet with soft love a gentle belle he charms,
And clasps the beauty in his hundred arms.
So hapless DESDEMONA, fair and young,
Won by OTHELLO'S captivating tongue,
Sigh'd o'er each strange and piteous tale, distress'd,
And sunk enamour'd on his sooty breast.
Two
gentle shepherds and their sister-wives
With thee, ANTHOXA! lead ambrosial lives;
Where the wide heath in purple pride extends,
And scatter'd furze its golden lustre blends,
Closed in a green recess, unenvy'd lot!
The blue smoak rises from their turf-built cot;
Bosom'd in fragrance blush their infant train,
Eye the warm sun, or drink the silver rain.
The fair OSMUNDA seeks the silent dell,
The ivy canopy, and dripping cell;
There hid in shades
29
clandestine
rites approves,
Till the green progeny betrays her loves.
With charms despotic fair CHONDRILLA reigns
O'er the soft hearts of
five
fraternal swains;
If sighs the changeful nymph, alike they mourn;
And, if she smiles, with rival raptures burn.
So, tun'd in unison, Eolian Lyre!
Sounds in sweet symphony thy kindred wire;
Now, gently swept by Zephyr's vernal wings,
Sink in soft cadences the love-sick strings;
And now with mingling chords, and voices higher,
Peal the full anthems of the aerial choir.
Five
sister-nymphs to join Diana's train
With thee, fair LYCHNIS! vow,-but vow in vain;
Beneath one roof resides the virgin band,
Flies the fond swain, and scorns his offer'd hand;
But when soft hours on breezy pinions move,
And smiling May attunes her lute to love,
Each wanton beauty, trick'd in all her grace,
Shakes the bright dew-drops from her blushing face;
In gay undress displays her rival charms,
And calls her wondering lovers to her arms.
When the young Hours amid her tangled hair
Wove the fresh rose-bud, and the lily fair,
Proud GLORIOSA led
three
chosen swains,
The blushing captives of her virgin chains.-When Time's rude hand a bark of wrinkles spread
Round her weak limbs, and silver'd o'er her head,
Three
other youths her riper years engage,
The flatter'd victims of her wily age.
So, in her wane of beauty, NINON won
With fatal smiles her gay unconscious son.Clasp'd in his arms she own'd a mother's name,-
30
'Desist, rash youth! restrain your impious flame,
'First on that bed your infant-form was press'd,
'Born by my throes, and nurtured at my breast.'Back as from death he sprung, with wild amaze
Fierce on the fair he fix'd his ardent gaze;
Dropp'd on one knee, his frantic arms outspread,
And stole a guilty glance toward the bed;
Then breath'd from quivering lips a whisper'd vow,
And bent on heaven his pale repentant brow;
'Thus, thus!' he cried, and plung'd the furious dart,
And life and love gush'd mingled from his heart.
The fell SILENE and her sisters fair,
Skill'd in destruction, spread the viscous snare.
The harlot-band
ten
lofty bravoes screen,
And frowning guard the magic nets unseen.Haste, glittering nations, tenants of the air,
Oh, steer from hence your viewless course afar!
If with soft words, sweet blushes, nods, and smiles,
The
three
dread Syrens lure you to their toils,
Limed by their art in vain you point your stings,
In vain the efforts of your whirring wings!Go, seek your gilded mates and infant hives,
Nor taste the honey purchas'd with your lives!
When heaven's high vault condensing clouds deform,
Fair AMARYLLIS flies the incumbent storm,
Seeks with unsteady step the shelter'd vale,
And turns her blushing beauties from the gale.Six
rival youths, with soft concern impress'd,
Calm all her fears, and charm her cares to rest.So shines at eve the sun-illumin'd fane,
Lifts its bright cross, and waves its golden vane;
From every breeze the polish'd axle turns,
And high in air the dancing meteor burns.
Four
of the giant brood with ILEX stand,
31
Each grasps a thousand arrows in his hand;
A thousand steely points on every scale
Form the bright terrors of his bristly male.So arm'd, immortal Moore uncharm'd the spell,
And slew the wily dragon of the well.Sudden with rage their
injur'd
bosoms burn,
Retort the insult, or the wound return;
Unwrong'd
, as gentle as the breeze that sweeps
The unbending harvests or undimpled deeps,
They guard, the Kings of Needwood's wide domains,
Their sister-wives and fair infantine trains;
Lead the lone pilgrim through the trackless glade,
Or guide in leafy wilds the wand'ring maid.
So WRIGHT's bold pencil from Vesuvio's hight
Hurls his red lavas to the troubled night;
From Calpè starts the intolerable flash,
Skies burst in flames, and blazing oceans dash;Or bids in sweet repose his shades recede,
Winds the still vale, and slopes the velvet mead;
On the pale stream expiring Zephyrs sink,
And Moonlight sleeps upon its hoary brink.
Gigantic Nymph! the fair KLEINHOVIA reigns,
The grace and terror of Orixa's plains;
O'er her warm cheek the blush of beauty swims,
And nerves Herculean bend her sinewy limbs;
With frolic eye she views the affrighted throng,
And shakes the meadows, as she towers along,
With playful violence displays her charms,
And bears her trembling lovers in her arms.
So fair THALESTRIS shook her plumy crest,
And bound in rigid mail her jutting breast;
Poised her long lance amid the walks of war,
And Beauty thunder'd from Bellona's car;
Greece arm'd in vain, her captive heroes wove
The chains of conquest with the wreaths of love.
When o'er the cultured lawns and dreary wastes
Retiring Autumn flings her howling blasts,
Bends in tumultuous waves the struggling woods,
32
And showers their leafy honours on the floods,
In withering heaps collects the flowery spoil,
And each chill insect sinks beneath the soil;
Quick flies fair TULIPA the loud alarms,
And folds her infant closer in her arms;
In some lone cave, secure pavilion, lies,
And waits the courtship of serener skies.So, six cold moons, the Dormouse charm'd to rest,
Indulgent Sleep! beneath thy eider breast,
In fields of Fancy climbs the kernel'd groves,
Or shares the golden harvest with his loves.But bright from earth amid the troubled air
Ascends fair COLCHICA with radiant hair,
Warms the cold bosom of the hoary year,
And lights with Beauty's blaze the dusky sphere.
Three
blushing Maids the intrepid Nymph attend,
And
six
gay Youths, enamour'd train! defend.
So shines with silver guards the Georgian star,
And drives on Night's blue arch his glittering car;
Hangs o'er the billowy clouds his lucid form,
Wades through the mist, and dances in the storm.
GREAT HELIANTHUS guides o'er twilight plains
In gay solemnity his Dervise-trains;
Marshall'd in
fives
each gaudy band proceeds,
Each gaudy band a plumed Lady leads;
With zealous step he climbs the upland lawn,
And bows in homage to the rising dawn;
Imbibes with eagle-eye the golden ray,
And watches, as it moves, the orb of day.
Queen of the marsh, imperial DROSERA treads
Rush-fringed banks, and moss-embroider'd beds;
Redundant folds of glossy silk surround
Her slender waist, and trail upon the ground;
Five
sister-nymphs collect with graceful ease,
33
Or spread the floating purple to the breeze;
And
five
fair youths with duteous love comply
With each soft mandate of her moving eye.
As with sweet grace her snowy neck she bows,
A zone of diamonds trembles round her brows;
Bright shines the silver halo, as she turns;
And, as she steps, the living lustre burns.
Fair LONICERA prints the dewy lawn,
And decks with brighter blush the vermil dawn;
Winds round the shadowy rocks, and pansied vales,
And scents with sweeter breath the summer-gales;
With artless grace and native ease she charms,
And bears the Horn of Plenty in her arms.
Five
rival Swains their tender cares unfold,
And watch with eye askance the treasured gold.
Where rears huge Tenerif his azure crest,
Aspiring DRABA builds her eagle nest;
Her pendant eyry icy caves surround,
Where erst Volcanos min'd the rocky ground.
Pleased round the Fair
four
rival Lords ascend
The shaggy steeps,
two
menial youths attend.
High in the setting ray the beauty stands,
And her tall shadow waves on distant lands.
Stay, bright inhabitant of air, alight,
Ambitious VISCA, from thy eagle-flight!--Scorning the sordid soil, aloft she springs,
Shakes her white plume, and claps her golden wings;
High o'er the fields of boundless ether roves,
And seeks amid the clouds her soaring loves!
Stretch'd on her mossy couch, in trackless deeps,
Queen of the coral groves, ZOSTERA sleeps;
The silvery sea-weed matted round her bed,
And distant surges murmuring o'er her head.High in the flood her azure dome ascends,
34
The crystal arch on crystal columns bends;
Roof'd with translucent shell the turrets blaze,
And far in ocean dart their colour'd rays;
O'er the white floor successive shadows move,
As rise and break the ruffled waves above.Around the nymph her mermaid-trains repair,
And weave with orient pearl her radiant hair;
With rapid fins she cleaves the watery way,
Shoots like a diver meteor up to day;
Sounds a loud conch, convokes a scaly band,
Her sea-born lovers, and ascends the strand.
E'en round the pole the flames of Love aspire,
And icy bosoms feel the
secret
fire!Cradled in snow and fann'd by arctic air
Shines, gentle BAROMETZ! thy golden hair;
Rooted in earth each cloven hoof descends,
And round and round her flexile neck she bends;
Crops the grey coral moss, and hoary thyme,
Or laps with rosy tongue the melting rime;
Eyes with mute tenderness her distant dam,
Or seems to bleat, a
Vegetable Lamb
-So, warm and buoyant in his oily mail,
Gambols on seas of ice the unwieldy Whale;
Wide-waving fins round floating islands urge
His bulk gigantic through the troubled surge;
With hideous yawn the flying shoals He seeks,
Or clasps with fringe of horn his massy cheeks;
Lifts o'er the tossing wave his nostrils bare,
And spouts pellucid columns into air;
The silvery arches catch the setting beams,
And transient rainbows tremble o'er the streams.
Weak with nice sense, the chaste MIMOSA stands,
From each rude touch withdraws her timid hands;
Oft as light clouds o'er-pass the Summer-glade,
Alarm'd she trembles at the moving shade;
And feels, alive through all her tender form,
The whisper'd murmurs of the gathering storm;
Shuts her sweet eye-lids to approaching night;
35
And hails with freshen'd charms the rising light.
Veil'd, with gay decency and modest pride,
Slow to the mosque she moves, an eastern bride;
There her soft vows unceasing love record,
Queen of the bright seraglio of her Lord.So sinks or rises with the changeful hour
The liquid silver in its glassy tower.
So turns the needle to the pole it loves,
With fine librations quivering as it moves.
All wan and shivering in the leafless glade
The sad ANEMONE reclined her head;
Grief on her cheeks had paled the roseate hue,
And her sweet eye-lids dropp'd with pearly dew.
-'See, from bright regions, borne on odorous gales
The Swallow, herald of the summer, sails;
'Breathe, gentle AIR! from cherub-lips impart
Thy balmy influence to my anguish'd heart;
Thou, whose soft voice calls forth the tender blooms,
Whose pencil paints them, and whose breath perfumes;
O chase the Fiend of Frost, with leaden mace
Who seals in death-like sleep my hapless race;
Melt his hard heart, release his iron hand,
And give my ivory petals to expand.
So may each bud, that decks the brow of spring,
Shed all its incense on thy wafting wing!'To her fond prayer propitious Zephyr yields,
Sweeps on his sliding shell through azure fields,
O'er her fair mansion waves his whispering wand,
And gives her ivory petals to expand;
Gives with new life her filial train to rise,
And hail with kindling smiles the genial skies.
So shines the Nymph in beauty's blushing pride,
When Zephyr wafts her deep calash aside;
Tears with rude kiss her bosom's gauzy veil,
And flings the fluttering kerchief to the gale.
So bright, the folding canopy undrawn,
Glides the gilt Landau o'er the velvet lawn,
Of beaux and belles displays the glittering throng;
And soft airs fan them, as they roll along.
Where frowning Snowden bends his dizzy brow
O'er Conway, listening to the surge below;
Retiring LICHEN climbs the topmost stone,
36
And 'mid the airy ocean dwells alone.Bright shine the stars unnumber'd
o'er her head
And the cold moon-beam gilds her flinty bed;
While round the rifted rocks hoarse whirlwinds breathe,
And dark with thunder sail the clouds
beneath
.The steepy path her plighted swain pursues,
And tracks her light step o'er th' imprinted dews,
Delighted Hymen gives his torch to blaze,
Winds round the craggs, and lights the mazy ways;
Sheds o'er their
secret
vows his influence chaste,
And decks with roses the admiring waste.
High in the front of heaven when Sirius glares,
And o'er Britannia shakes his fiery hairs;
When no soft shower descends, no dew distills,
Her wave-worn channels dry, and mute her rills;
When droops the sickening herb, the blossom fades,
And parch'd earth gapes beneath the withering glades.
-With languid step fair DYPSACA retreats;
'Fall gentle dews!' the fainting nymph repeats;
Seeks the low dell, and in the sultry shade
Invokes in vain the Naiads to her aid.Four
silvan youths in crystal goblets bear
The untasted treasure to the grateful fair;
Pleased from their hands with modest grace she sips,
And the cool wave reflects her coral lips.
With nice selection modest RUBIA blends,
Her vermil dyes, and o'er the cauldron bends;
Warm 'mid the rising steam the Beauty glows,
As blushes in a mist the dewy rose.
With chemic art
four
favour'd youths aloof
Stain the white fleece, or stretch the tinted woof;
O'er Age's cheek the warmth of youth diffuse,
37
Or deck the pale-eyed nymph in roseate hues.
So when MEDEA to exulting Greece
From plunder'd COLCHIS bore the golden fleece;
On the loud shore a magic pile she rais'd,
The cauldron bubbled, and the faggots blaz'd;-Pleased on the boiling wave old ÆSON swims,
And feels new vigour stretch his swelling limbs;
Through his thrill'd nerves forgotten ardors dart,
And warmer eddies circle round his heart;
With softer fires his kindling eye-balls glow,
And darker tresses wanton round his brow.
As dash the waves on India's breezy strand,
Her flush'd cheek press'd upon her lily hand,
VALLISNER sits, up-turns her tearful eyes,
Calls her lost lover, and upbraids the skies;
For him she breathes the silent sigh, forlorn,
Each setting-day; for him each rising morn.'Bright orbs, that light yon high etherial plain,
Or bathe your radiant tresses in the main;
Pale moon, that silver'st o'er night's sable brow;For ye were witness to his parting vow!Ye shelving rocks, dark waves, and sounding shore,Ye echoed sweet the tender words he swore!Can stars or seas the sails of love retain?
O guide my wanderer to my arms again!'Her buoyant skiff intrepid ULVA guides,
And seeks her Lord amid the trackless tides;
Her
secret
vows the Cyprian Queen approves,
And hovering halcyons guard her infant-loves;
Each in his floating cradle round they throng,
And dimpling Ocean bears the fleet along.Thus o'er the waves, which gently bend and swell,
Fair GALATEA steers her silver shell;
Her playful Dolphins stretch the silken rein,
Hear her sweet voice, and glide along the main.
As round the wild meandering coast she moves
By gushing rills, rude cliffs, and nodding groves;
Each by her pine the Wood-nymphs wave their locks,
And wondering Naiads peep amid the rocks;
Pleased trains of Mermaids rise from coral cells,
38
Admiring Tritons sound their twisted shells;
Charm'd o'er the car pursuing Cupids sweep,
Their snow-white pinions twinkling in the deep;
And, as the lustre of her eye she turns,
Soft sighs the Gale, and amorous Ocean burns.
On DOVE'S green brink the fair TREMELLA stood,
And view'd her playful image in the flood;
To each rude rock, lone dell, and echoing grove
Sung the sweet sorrows of her
secret
love.
'Oh, stay!-return!'-along the sounding shore
Cry'd the sad Naiads,-she return'd no more!Now girt with clouds the sullen Evening frown'd,
And withering Eurus swept along the ground;
The misty moon withdrew her horned light,
And sunk with Hesper in the skirt of night;
No dim electric streams, (the northern dawn,)
With meek effulgence quiver'd o'er the lawn;
No star benignant shot one transient ray
To guide or light the wanderer on her way.
Round the dark craggs the murmuring whirlwinds blow,
Woods groan above, and waters roar below;
As o'er the steeps with pausing foot she moves,
The pitying Dryads shriek amid their groves;
She flies,-she stops,-she pants-she looks behind,
And hears a demon howl in every wind.
-As the bleak blast unfurls her fluttering vest,
Cold beats the snow upon her shuddering breast;
Through her numb'd limbs the chill sensations dart,
And the keen ice bolt trembles at her heart.
'I sink, I fall! oh, help me, help!' she cries,
Her stiffening tongue the unfinish'd sound denies;
Tear after tear adown her cheek succeeds,
And pearls of ice bestrew the glittering meads;
Congealing snows her lingering feet surround,
Arrest her flight, and root her to the ground;
With suppliant arms she pours the silent prayer;
Her suppliant arms hang crystal in the air;
Pellucid films her shivering neck o'erspread,
Seal her mute lips, and silver o'er her head,
Veil her pale bosom, glaze her lifted hands,
39
And shrined in ice the beauteous statue stands.
-DOVE'S azure nymphs on each revolving year
For fair TREMELLA shed the tender tear;
With rush-wove crowns in sad procession move,
And sound the sorrowing shell to hapless love.'
Here paused the MUSE,-across the darken'd pole
Sail the dim clouds, the echoing thunders roll;
The trembling Wood-nymphs, as the tempest lowers,
Lead the gay Goddess to their inmost bowers;
Hang the mute lyre the laurel shade beneath,
And round her temples bind the myrtle wreath.
-Now the light swallow with her airy brood
Skims the green meadow, and the dimpled flood;
Loud shrieks the lone thrush from his leafless thorn,
Th' alarmed beetle sounds his bugle horn;
Each pendant spider winds with fingers fine
His ravel'd clue, and climbs along the line;
Gay Gnomes in glittering circles stand aloof
Beneath a spreading mushroom's fretted roof;
Swift bees returning seek their waxen cells,
And Sylphs cling quivering in the lily's bells.
Through the still air descend the genials showers,
And pearly rain-drops deck the laughing flowers.
~ Erasmus Darwin,
108:The Temple Of Fame
In that soft season, when descending show'rs
Call forth the greens, and wake the rising flow'rs;
When op'ning buds salute the welcome day,
And earth relenting feels the genial day,
As balmy sleep had charm'd my cares to rest,
And love itself was banish'd from my breast,
(What time the morn mysterious visions brings,
While purer slumbers spread their golden wings)
A train of phantoms in wild order rose,
And, join'd, this intellectual sense compose.
I stood, methought, betwixt earth, seas, and skies;
The whole creation open to my eyes:
In air self-balanc'd hung the globe below,
Where mountains rise and circling oceans flow;
Here naked rocks, and empty wastes were seen,
There tow'ry cities, and the forests green:
Here sailing ships delight the wand'ring eyes:
There trees, and intermingled temples rise;
Now a clear sun the shining scene displays,
The transient landscape now in clouds decays.
O'er the wide Prospect as I gaz'd around,
Sudden I heard a wild promiscuous sound,
Like broken thunders that at distance roar,
Then gazing up, a glorious pile beheld,
Whose tow'ring summit ambient clouds conceal'd.
High on a rock of Ice the structure lay,
Steep its ascent, and slipp'ry was the way;
The wond'rous rock like Parian marble shone,
And seem'd, to distant sight, of solid stone.
Inscriptions here of various Names I view'd,
The greater part by hostile time subdu'd;
Yet wide was spread their fame in ages past,
And Poets once had promis'd they should last.
Some fresh engrav'd appear'd of Wits renown'd;
I look'd again, nor could their trace be found.
Critics I saw, that other names deface,
And fix their own, with labour, in their place:
Their own, like others, soon their place resign'd,
Or disappear'd, and left the first behind.
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Nor was the work impair'd by storms alone,
But felt th' approaches of too warm a sun;
For Fame, impatient of extremes, decays
Not more by Envy than excess of Praise.
Yet part no injuries of heav'n could feel,
Like crystal faithful to th' graving steel:
The rock's high summit, in the temple's shade,
Nor heat could melt, nor beating storm invade.
Their names inscrib'd, unnumber'd ages past
From time's first birth, with time itself shall last;
These ever new, nor subject to decays,
Spread, and grow brighter with the length of days.
So Zembla's rocks (the beauteous work of frost)
Rise white in air, and glitter o'er the coast;
Pale suns, unfelt, at distance roll away,
And on th' impassive ice the light'nings play;
Eternal snows the growing mass supply,
Till the bright mountains prop th' incumbent sky:
As Atlas fix'd, each hoary pile appears,
The gather'd winter of a thousand years.
On this foundation Fame's high temple stands;
Stupendous pile! not rear'd by mortal hands.
Whate'er proud Rome or artful Greece beheld,
Or elder Babylon, its frame excell'd.
Four faces had the dome, and ev'ry face
Of various structure, but of equal grace:
Four brazen gates, on columns lifted high,
Salute the diff'rent quarters of the sky.
Here fabled Chiefs in darker ages born,
Or Worthies old, whom arms or arts adorn,
Who cities rais'd, or tam'd a monstrous race;
The walls in venerable order grace:
Heroes in animated marble frown,
And Legislators seem to think in stone.
Westward, a sumptuous frontispiece appear'd,
On Doric pillars of white marble rear'd,
Crown'd with an architrave of antique mold,
And sculpture rising on the roughen'd mold,
In shaggy spoils here Theseus was beheld,
And Perseus dreadful with Minerva's shield:
There great Alcides stooping with his toil,
Rests on his club, and holds th' Hesperian spoil.
246
Here Orpheus sings; trees moving to the sound
Start from their roots, and form a shade around:
Amphion there the loud creating lyre
Strikes, and beholds a sudden Thebes aspire!
Cithaeron's echoes answer to his call,
And half the mountain rolls into a wall:
There might you see the length'ning spires ascend,
The domes swell up, the wid'ning arches bend,
The growing tow'rs, like exhalations rise,
And the huge columns heave into the skies.
The Eastern front was glorious to behold,
With di'mond flaming, and Barbaric gold.
There Ninus shone, who spread th' Assyrian fame,
And the great founder of the Persian name:
There in long robes the royal Magi stand,
Grave Zoroaster waves the circling wand,
The sage Chaldaeans rob'd in white appear'd,
And Brahmans, deep in desert woods rever'd.
These stop'd the moon, and call'd th' unbody'd shades
To midnight banquets in the glimm'ring glades;
Made visionary fabrics round them rise,
And airy spectres skim before their eyes;
Of Talismans and Sigils knew the pow'r,
And careful watch'd the Planetary hour.
Superior, and alone, Confucius stood,
Who taught that useful science, to be good.
But on the South, a long majestic race
Of AEgypt's Priests the gilded niches grace,
Who measur'd earth, describ'd the starry spheres,
And trac'd the long records of lunar years.
High on his car Sesostris struck my view,
Whom scepter'd slaves in golden harness drew:
His hands a bow and pointed javelin hold;
His giant limbs are arm'd in scales of gold.
Between the statues Obelisks were plac'd,
And the learn'd walls with Hieroglyphics grac'd.
Of Gothic structure was the Northern side,
O'erwrought with ornaments of barb'rous pride.
There huge Colosses rose, with trophies crown'd,
And Runic characters were grav'd around.
There sate Zamolxis with erected eyes,
And Odin here in mimic trances dies.
247
There on rude iron columns, smear'd with blood,
The horrid forms of Scythian heroes stood,
Druids and Bards (their once loud harps unstrung)
And youths that died to be by Poets sung.
These and a thousand more of doubtful fame,
To whom old fables gave a lasting name,
In ranks adorn'd the Temple's outward face;
The wall in lustre and effect like Glass,
Which o'er each object casting various dyes,
Enlarges some, and others multiplies:
Nor void of emblem was the mystic wall,
For thus romantic Fame increases all.
The Temple shakes, the sounding gates unfold,
Wide vaults appear, and roofs of fretted gold:
Rais'd on a thousand pillars, wreath'd around
With laurel-foliage, and with eagles crown'd:
Of bright, transparent beryl were the walls,
The friezes gold, an gold the capitals:
As heav'n with stars, the roof with jewels glows,
And ever-living lamps depend in rows.
Full in the passage of each spacious gate,
The sage Historians in white garments wait;
Grav'd o'er their seats the form of Time was found,
His scythe revers'd, and both his pinions bound.
Within stood Heroes, who thro' loud alarms
In bloody fields pursu'd renown in arms.
High on a throne with trophies charg'd, I view'd
The Youth that all things but himself subdu'd;
His feet on sceptres and tiara's trod,
And his horn'd head bely'd the Libyan God.
There Caesar, grac'd with both Minerva's, shone;
Unmov'd, superior still in ev'ry state,
And scarce detested in his Country's fate.
But chief were those, who not for empire fought,
But with their toils their people's safety bought:
High o'er the rest Epaminondas stood;
Timoleon, glorious in his brother's blood;
Bold Scipio, saviour of the Roman state;
Great in his triumphs, in retirement great;
And wise Aurelius, in whose well-taught mind
With boundless pow'r unbounded virtue join'd,
His own strict judge, and patron of mankind.
248
Much-suff'ring heroes next their honours claim,
Those of less noisy, and less guilty fame,
Fair Virtue's silent train: supreme of these
Here ever shines the godlike Socrates:
He whom ungrateful Athens could expell,
At all times just, but when he sign'd the Shell:
Here his abode the martyr'd Phocion claims,
With Agis, not the last of Spartan names:
Unconquered Cato shews the wound he tore,
And Brutus his ill Genius meets no more.
But in the centre of the hallow'd choir,
Six pompous columns o'er the rest aspire;
Around the shrine itself of Fame they stand,
Hold the chief honours, and the fane command.
High on the first, the mighty Homer shone;
Eternal Adamant compos'd his throne;
Father of verse! in holy fillets drest,
His silver beard wav'd gently o'er his breast;
Tho' blind, a boldness in his looks appears;
In years he seem'd, but not impair'd by years.
The wars of Troy were round the Pillar seen:
Here fierce Tydides wounds the Cyprian Queen;
Here Hector glorious from Patroclus' fall,
Here dragg'd in triumph round the Trojan wall,
Motion and life did ev'ry part inspire,
Bold was the work, and prov'd the master's fire;
A strong expression most he seem'd t' affect,
And here and there disclos'd a brave neglect.
A golden column next in rank appear'd,
On which a shrine of purest gold was rear'd;
Finish'd the whole, and labour'd ev'ry part,
With patient touches of unweary'd art:
The Mantuan there in sober triumph sate,
Compos'd his posture, and his look sedate;
On Homer still he fix'd a rev'rend eye,
Great without pride, in modest majesty.
In living sculpture on the sides were spread
The Latian Wars, and haughty Turnus dead;
Eliza stretch'd upon the fun'ral pyre,
AEneas ending with his aged sire:
Troy flam'd in burning gold, and o'er the throne
249
Arms of the Man in golden cyphers shone.
Four swans sustain a car of silver bright,
With heads advanc'd, and pinions stretch'd for flight:
Here, like some furious prophet, Pindar rode,
And seem'd to labour with th' inspiring God.
Across the harp a careless hand he flings,
And boldly sinks into the sounding strings.
The figur'd games of Greece the column grace,
Neptune and Jove survey the rapid race.
The youths hand o'er their chariots as they run;
The fiery steeds seem starting from the stone;
The champions in distorted postures threat;
And all appear'd irregularly great.
Here happy Horace tun'd th' Ausonian lyre
To sweeter sounds, and temper'd Pindar's fire:
Pleas'd with Alcaeus' manly rage t' infuse
The softer spirit of the Sapphic Muse.
The polish'd pillar diff'rent sculptures grace;
A work outlasting monumental brass.
Here smiling Loves and Bacchanals appear,
The Julian star, and great Augustus here,
The Doves that round the infant poet spread
Myrtles and bays, hung hov'ring o'er his head.
Here in a shrine that cast a dazzling light,
Sate fix'd in thought the mighty Stagirite;
His sacred head a radiant Zodiac crown'd,
And various Animals his sides surround;
His piercing eyes, erect, appear to view
Superior worlds, and look all Nature through.
With equal rays immortal Tully shone,
The Roman Rostra deck'd the Consul's throne:
Gath'ring his flowing robe, he seem'd to stand
In act to speak, and graceful stretch'd his hand.
Behind, Rome's Genius waits with Civic crowns,
And the great Father of his country owns.
These massy columns in a circle rise,
O'er which a pompous dome invades the skies:
Scarce to the top I stretch'd my aching sight,
So large it spread, and swell'd to such a height.
Full in the midst proud Fame's imperial seat,
With jewels blaz'd, magnificently great;
The vivid em'ralds there revive the eye,
250
The flaming rubies shew their sanguine dye,
Bright azure rays from lively sapphrys stream,
And lucid amber casts a golden gleam.
With various-colour'd light the pavement shone,
And all on fire appear'd the glowing throne;
The dome's high arch reflects the mingled blaze,
And forms a rainbow of alternate rays.
When on the Goddess first I cast my sight,
Scarce seem'd her stature of a cubit's height;
But swell'd to larger size, the more I gaz'd,
Till to the roof her tow'ring front she rais'd.
With her, the Temple ev'ry moment grew,
And ampler Vista's open'd to my view:
Upward the columns shoot, the roofs ascend,
And arches widen, and long aisles extend.
Such was her form as ancient bards have told,
Wings raise her arms, and wings her feet infold;
A thousand busy tongues the Goddess bears,
And thousand open eyes, and thousand list'ning ears.
Beneath, in order rang'd, the tuneful Nine
(Her virgin handmaids) still attend the shrine:
With eyes on Fame for ever fix'd, they sing;
For Fame they raise the voice, and tune the string;
With time's first birth began the heav'nly lays,
And last, eternal, thro' the length of days.
Around these wonders as I cast a look,
The trumpet sounded, and the temple shoo,
And all the nations, summon'd at the call,
From diff'rent quarters fill the crowded hall:
Of various tongues the mingled sounds were heard;
In various garbs promiscuous throngs appear'd;
Thick as the bees, that with the spring renew
Their flow'ry toils, and sip the fragrant dew,
When the wing'd colonies first tempt the sky,
O'er dusky fields and shaded waters fly,
Or settling, seize the sweets the blossoms yield,
And a low murmur runs along the field.
Millions of suppliant crowds the shrine attend,
And all degrees before the Goddess bend;
The poor, the rich, the valiant and the sage,
And boasting youth, and narrative old-age.
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Their pleas were diff'rent, their request the same:
For good and bad alike are fond of Fame.
Some she disgrac'd, and some with honours crown'd;
Unlike successes equal merits found.
Thus her blind sister, fickle Fortune, reigns,
And, undiscerning, scatters crowns and chains.
First at the shrine the Learned world appear,
And to the Goddess thus prefer their play'r.
'Long have we sought t' instruct and please mankind,
With studies pale, with midnight vigils blind;
But thank'd by few, rewarded yet by none,
We here appeal to thy superior throne:
On wit and learning the just prize bestow,
For fame is all we must expect below.'
The Goddess heard, and bade the Muses raise
The golden Trumpet of eternal Praise:
From pole to pole the winds diffuse the sound,
That fills the circuit of the world around;
Not all at once, as thunder breaks the cloud;
The notes at first were rather sweet than loud:
By just degrees they ev'ry moment rise,
Fill the wide earth, and gain upon the skies.
At ev'ry breath were balmy odours shed,
Which still grew sweeter as they wider spread;
Less fragrant scents th' unfolding rose exhales,
Or spices breathing in Arabian gales.
Next these the good and just, an awful train,
Thus on their knees address the sacred fane.
'Since living virtue is with envy curs'd,
And the best men are treated like the worst,
Do thou, just Goddess, call our merits forth,
And give each deed th' exact intrinsic worth.'
'Not with bare justice shall your act be crown'd'
(Said Fame) 'but high above desert renown'd:
Let fuller notes th' applauding world amaze,
And the full loud clarion labour in your praise.'
This band dismiss'd, behold another croud
The constant tenour of whose well-spent days
No less deserv'd a just return of praise.
But strait the direful Trump of Slander sounds;
Thro' the big dome the doubling thunder bounds;
Loud as the burst of cannon rends the skies,
252
The dire report thro' ev'ry region flies,
In ev'ry ear incessant rumours rung,
And gath'ring scandals grew on ev'ry tongue.
From the black trumpet's rusty concave broke
Sulphureous flames, and clouds of rolling smoke:
The pois'nous vapour blots the purple skies,
And withers all before it as it flies.
A troop came next, who crowns and armour wore,
And proud defiance in their looks they bore:
'For thee' (they cry'd) 'amidst alarms and strife,
We sail'd in tempests down the stream of life;
For thee whole nations fill'd with flames and blood,
And swam to empire thro' the purple flood.
Those ills we dar'd, thy inspiration own,
What virtue seem'd, was done for thee alone.'
'Ambitious fools!' (the Queen reply'd, and frown'd)
'Be all your acts in dark oblivion drown'd;
There sleep forgot, with mighty tyrants gone,
Your statues moulder'd, and your names unknown!'
A sudden cloud straight snatch'd them from my sight,
And each majestic phantom sunk in night.
Then came the smallest tribe I yet had seen;
Plain was their dress, and modest was their mien.
'Great idol of mankind! we neither claim
The praise of merit, nor aspire to fame!
But safe in deserts from th' applause of men,
Would die unheard of, as we liv'd unseen,
'Tis all we beg thee, to conceal from sight
Those acts of goodness, which themselves requite.
To follow virtue ev'n for virtue's sake.'
'And live there men, who slight immortal fame?
Who then with incense shall adore our name?
But mortals! know, 'tis still our greatest pride
To blaze those virtues, which the good would hide.
Rise! Muses, rise; add all your tuneful breath,
These must not sleep in darkness and in death.'
She said: in air the trembling music floats,
And on the winds triumphant swell the notes;
So soft, tho' high, so loud, and yet so clear,
Ev'n list'ning Angels lean'd from heav'n to hear:
To farthest shores th' Ambrosial spirit flies,
Sweet to the world, and grateful to the skies.
253
Next these a youthful train their vows express'd,
With feathers crown'd, with gay embroid'ry dress'd:
'Hither,' they cry'd, 'direct your eyes, and see
The men of pleasure, dress, and gallantry;
Ours is the place at banquets, balls, and plays,
Sprightly our nights, polite are all our days;
Courts we frequent, where 'tis our pleasing care
To pay due visits, and address the fair:
In fact, 'tis true, no nymph we could persuade,
But still in fancy vanquish'd ev'ry maid;
Of unknown Duchesses lewd tales we tell,
Yet, would the world believe us, all were well.
The joy let others have, and we the name,
And what we want in pleasure, grant in fame.'
The Queen assents, the trumpet rends the skies,
And at each blast a Lady's honour dies.
Pleas'd with the strange success, vast numbers prest
Around the shrine, and made the same request:
'What? you,' (she cry'd) 'unlearn'd in arts to please,
Slaves to yourselves, and ev'n fatigu'd with ease,
Who lose a length of undeserving days,
Would you usurp the lover's dear-bought praise?
To just contempt, ye vain pretenders, fall,
The people's fable, and the scorn of all.'
Straight the black clarion sends a horrid sound,
Loud laughs burst out, and bitter scoffs fly round,
Whispers are heard, with taunts reviling loud,
And scornful hisses run thro' the crowd.
Last, those who boast of mighty mischiefs done,
Enslave their country, or usurp a throne;
Or who their glory's dire foundation lay'd
On Sov'reigns ruin'd, or on friends betray'd;
Calm, thinking villains, whom no faith could fix,
Of crooked counsels and dark politics;
Of these a gloomy tribe surround the throne,
And beg to make th' immortal treasons known.
The trumpet roars, long flaky flames expire,
With sparks, that seem'd to set the world on fire.
At the dread sound, pale mortals stood aghast,
And startled nature trembled with the blast.
This having heard and seen, and snatch'd me from the throne.
Before my view appear'd a structure fair,
254
Its site uncertain, if in earth or air;
With rapid motion turn'd the mansion round;
With ceaseless noise the ringing walls resound;
Not less in number were the spacious doors,
Than leaves on trees, or sand upon the shores;
Which still unfolded stand, by night, by day,
Pervious to winds, and open ev'ry way.
As flames by nature to the skies ascend,
As weighty bodies to the centre tend,
As to the sea returning rivers toll,
And the touch'd needle trembles to the pole;
Hither, as to their proper place, arise
All various sounds from earth, and seas, and skies,
Or spoke aloud, or whisper'd in the ear;
Nor ever silence, rest, or peace is here.
As on the smooth expanse of crystal lakes
The sinking stone at first a circle makes;
The trembling surface by the motion stir'd,
Spreads in a second circle, then a third;
Wide, and more wide, the floating rings advance,
Fill all the wat'ry plain, and to the margin dance:
Thus ev'ry voice and sound, when first they break,
On neighb'ring air a soft impression make;
Another ambient circle then they move;
That, in its turn, impels the next above;
Thro' undulating air the sounds are sent,
And spread o'er all the fluid element.
There various news I heard of love and strife,
Of peace and war, health, sickness, death, and life,
Of loss and gain, of famine and of store,
Of storms at sea, and travels on the shore,
Of prodigies, and portents seen in air,
Of fires and plagues, and stars with blazing hair,
Of turns of fortune, changes in the state,
The falls of fav'rites, projects of the great,
Of old mismanagements, taxations new:
All neither wholly false, nor wholly true.
Above, below, without, within, around.
Confus'd, unnumber'd multitudes are found,
Who pass, repass, advance, and glide away;
Hosts rais'd by fear, and phantoms of a day:
Astrologers, that future fates foreshew,
255
Projectors, quacks, and lawyers not a few;
And priests, and party-zealots, num'rous bands
With home-born lies, or tales from foreign lands;
Each talk'd aloud, or in some secret place,
And wild impatience star'd in ev'ry face.
The flying rumours gather'd as they roll'd,
Scarce any tale was sooner heard than told;
And all who told it added something new,
And all who heard it, made enlargements too,
In ev'ry ear it spread, on ev'ry tongue it grew.
Thus flying east and west, and north and south,
News travel'd with increase from mouth to mouth.
So from a spark, that kindled first by chance,
With gath'ring force the quick'ning flames advance;
Till to the clouds their curling heads aspire,
And tow'rs and temples sink in floods of fire.
When thus ripe lies are to perfection sprung,
Full grown, and fit to grace a mortal tongue,
Thro' thousand vents, impatient, forth they flow,
And rush in millions on the world below.
Fame sits aloft, and points them out their course,
Their date determines, and prescribes their force:
Some to remain, and some to perish soon;
Or wane and wax alternate like the moon.
Around, a thousand winged wonders fly,
Borne by the trumpet's blast, and scatter'd thro' the sky.
There, at one passage, oft you might survey
A lie and truth contending for the way;
And long 'twas doubtful, both so closely pent,
Which first should issue thro' the narrow vent:
At last agreed, together out they fly,
Inseparable now, the truth and lie;
The strict companions are for ever join'd,
And this or that unmix'd, no mortal e'er shall find.
While thus I stood, intent to see and hear,
One came, methought, and whisper'd in my ear:
What could thus high thy rash ambition raise?
Art thou, fond youth, a candidate for praise?
'Tis true, said I, not void of hopes I came,
For who so fond as youthful bards of Fame?
But few, alas! the casual blessing boast,
So hard to gain, so easy to be lost.
256
How vain that second life in others breath,
Th' estate which wits inherit after death!
Ease, health, and life, for this they must resign,
(Unsure the tenure, but how vast the fine!)
The great man's curse, without the gains endure,
Be envy'd, wretched, and be flatter'd, poor;
All luckless wits their enemies profest,
And all successful, jealous friends at best.
Nor Fame I slight, nor for her favours call;
She comes unlook'd for, if she comes at all.
But if the purchase costs so dear a price,
As soothing Folly, or exalting Vice:
Oh! if the Muse must flatter lawless sway,
And follow still where fortune leads the way;
Or if no basis bear my rising name,
But the fall'n ruin of another's fame;
Then teach me, heav'n! to scorn the guilty bays,
Drive from my breast that wretched lust of praise,
Unblemish'd let me live, or die unknown;
Oh grant an honest fame, or grant me none!
~ Alexander Pope,
109:Adam Bell, Clym Of The Clough, And William Of
Cloudesly
Part the First
Mery it was in the grene forest
Amonge the leves grene,
Wheras men hunt east and west,
Wyth bowes and arrowes kene,
To ryse the dere out of theyr denne,
Suche sightes hath ofte bene sene,
As by thre yemen of the north countrey,
By them it is I meane.
The one of them hight Adam Bel,
The other Clym of the Clough,
The thyrd was William of Cloudesly,
An archer good ynough.
They were outlawed for venyson,
These yemen everychone;
They swore them brethren upon a day,
To Englyshe-wood for to gone.
Now lith and lysten, gentylmen,
That of myrthes loveth to here:
Two of them were single men,
The third had a wedded fere.
Wyllyam was the wedded man,
Muche more then was hys care:
He sayde to hys brethren upon a day,
To Carleile he would fare,
For to speke with fayre Alyce his wife,
And with hys chyldren thre.
'By my trouth,' sayde Adam Bel,
'Not by the counsell of me.
25
'For if ye go to Carleile, brother,
And from thys wylde wode wende,
If the justice may you take,
Your lyfe were at an ende.'
'If that I come not to-morrowe, brother,
By pryme to you agayne,
Truste you then that I am 'taken,'
Or else that I am slayne.'
He toke hys leave of hys brethren two,
And to Carleile he is gon;
There he knocked at hys owne windowe,
Shortlye and anone.
'Wher be you, fayre Alyce,' he sayd,
'My wife and chyldren thre?
Lyghtly let in thyne owne husbande,
Wyllyam of Cloudesle.'
'Alas!' then sayde fayre Alyce,
And syghed wonderous sore,
'Thys place hath been besette for you,
Thys halfe yere and more.'
'Now am I here,' sayde Cloudesle,
'I would that in I were:
Now fetche us meate and drynke ynoughe,
And lets make good chere.'
She fetched hym meate and drynke plentye,
Lyke a true wedded wyfe,
And pleased hym wyth that she had,
Whome she loved as her lyfe.
There lay an old wyfe in that place,
A lytle besyde the fyre,
Whych Wyllyam had found, of charytye,
More than seven yere.
Up she rose and forth she goes,
26
Evill mote she speede therfore,
For she had sett no fote on ground
In seven yere before.
She went unto the justice-hall,
As fast as she could hye:
'Thys night,' shee sayd, 'is come to town
Wyllyam of Cloudesle.'
Thereof the justice was full fayne,
And so was the shirife also;
'Thou shalt not trauaile hether, dame, for nought,
Thy meed thou shalt have ore thou go.'
They gave to her a ryght good goune
Of scarlate, 'and of graine:'
She toke the gyft and home she wente,
And couched her doune agayne.
They rysed the towne of mery Carleile
In all the haste they can,
And came thronging to Wyllyames house,
As fast as they might gone.
There they besette that good yeman,
Round about on every syde,
Wyllyam hearde great noyse of folkes,
That thither-ward fast hyed.
Alyce opened a back-wyndow,
And loked all aboute,
She was ware of the justice and shirife bothe,
Wyth a full great route.
'Alas! treason,' cryed Alyce,
'Ever wo may thou be!
Goe into my chamber, husband,' she sayd,
'Swete Wyllyam of Cloudesle.'
He toke hys sweard and hys bucler,
Hys bow and hys chyldren thre,
And wente into hys strongest chamber,
27
Where he thought the surest to be.
Fayre Alyce, like a lover true,
Took a pollaxe in her hande:
Said, 'He shal dye that cometh in
Thys dore, whyle I may stand.'
Cloudesle bente a right good bowe,
That was of a trusty tre,
He smot the justise on the brest,
That hys arowe brest in thre.
''A' curse on his harte,' saide William,
'Thys day thy cote dyd on;
If it had ben no better then meyne,
It had gone nere thy bone.'
'Yelde the, Cloudesle,' sayd the justise,
'And thy bowe and thy arrowes the fro.'
''A' curse on hys hart,' sayd fair Alyce,
'That my husband councelleth so.'
'Set fyre on the house,' saide the sherife,
'Syth it wyll no better be,
And brenne we therin William,' he saide,
'Hys wyfe and chyldren thre.'
They fyred the house in many a place,
The fyre flew up on hye;
'Alas!' then cryed fayre Alice,
'I se we here shall dy.'
William openyd a backe wyndow,
That was in hys chamber hye,
And there with sheetes he did let downe
His wyfe and chyldren thre.
'Have here my treasure,' sayde William,
'My wyfe and my chyldren thre,
For Christes love do them no harme,
But wreke you all on me.'
28
Wyllyam shot so wondrous well,
Tyll hys arrowes were all agoe,
And the fyre so fast upon hym fell,
That hys bowstryng brent in two.
The sparkles brent and fell upon
Good Wyllyam of Cloudesle;
Than was he a wofull man, and sayde,
'This is a cowardes death to me.
'Lever had I,' sayde Wyllyam,
'With my sworde in the route to renne,
Then here among myne enemyes wode,
Thus cruelly to bren.'
He toke hys sweard and hys buckler,
And among them all he ran;
Where the people were most in prece,
He smot downe many a man.
There myght no man abyde hys stroke,
So fersly on them he ran;
Then they threw wyndowes and dores on him,
And so toke that good yeman.
There they hym bounde both hand and fote,
And in depe dungeon hym cast;
'Now Cloudesle,' sayd the justice,
'Thou shalt be hanged in hast.'
''A payre of new gallowes,'' sayd the sherife,
''Now shal I for the make;'
And the gates of Carleil shal be shutte:
No man shal come in therat.
'Then shall not helpe Clym of the Cloughe,
Nor yet shall Adam Bell,
Though they came with a thousand mo,
Nor all the devels in hell.'
Early in the mornynge the justice uprose,
To the gates first gan he gon,
29
And commaunded to be shut full close
Lightile everychone.
Then went he to the market place,
As fast as he coulde hye;
A payre of new gallowes there he set up
Besyde the pyllorye.
A lytle boy 'amonge them asked,'
'What meaneth that gallow-tre?'
They sayde 'to hange a good yeman,
Called Wyllyam of Cloudesle.'
That lytle boye was the towne swyne-heard,
And kept fayre Alyces swyne;
Oft he had seene William in the wodde,
And geuen hym there to dyne.
He went out att a crevis in the wall,
And lightly to the woode dyd gone;
There met he with these wightye yemen
Shortly and anone.
'Alas!' then sayde that lytle boye,
'Ye tary here all to longe;
Cloudesle is taken and dampned to death,
All readye for to honge.'
'Alas!' then sayd good Adam Bell,
'That ever we see thys daye!
He had better with us have taryed,
So ofte as we dyd hym praye.
'He myght have dwelt in grene foreste,
Under the shadowes grene,
And have kepte both hym and us in reste,
Out of trouble and teene.'
Adam bent a ryght good bow,
A great hart sone hee had slayne;
'Take that, chylde,' he sayed, 'to thy dynner,
And bryng me myne arrowe agayne.'
30
'Now go we hence,' sayd these wightye yeomen,
'Tary we no lenger here;
We shall hym borowe, by God his grace,
Though we bye it full dere.'
To Caereil wente these good yemen,
All in a mornyng of Maye.
Here is a Fyt of Cloudeslye,
And another is for to saye.
Part the Second
And when they came to mery Carleile,
All in 'the' mornynge tyde,
They founde the gates shut them untyll
About on every syde.
'Alas!' then sayd good Adam Bell,
'That ever we were made men!
These gates be shut so wonderous fast,
We may not come therein.'
Then bespake him Clym of the Clough,
'Wyth a wyle we wyl us in bryng;
Let us saye we be messengers,
Streyght come nowe from our king.'
Adam said, 'I have a letter written,
Now let us wysely werke,
We wyl saye we have the kynges seale;
I holde the porter no clerke.'
Then Adam Bell bete on the gate,
With strokes great and stronge;
The porter marveiled who was therat,
And to the gate he throng.
'Who is there nowe,' sayd the porter
'That maketh all thys knockinge?'
31
'We be tow messengers,' quoth Clim of the Clough,
'Be come ryght from our kyng.'
'We have a letter,' sayd Adam Bel,
'To the justice we must it bryng;
Let us in, our message to do,
That we were agayne to the kyng.'
'Here commeth none in,' sayd the porter,
'By Hym that dyed on a tre,
Tyll a false thefe be hanged up,
Called Wyllyam of Cloudesle.'
Then spake the good yeman Clym of the Clough,
And swore by Mary fre,
'And if that we stande long wythout,
Lyke a thefe hanged thou shalt be.
'Lo! here we have the kynges seale;
What, lurden, art thou wode?'
The porter went it had ben so,
And lyghtly dyd off hys hode.
'Welcome be my lordes seale,' he saide;
'For that ye shall come in.'
He opened the gate full shortlye,
And euyl openyng for him.
'Now are we in,' sayde Adam Bell,
'Whereof we are full faine,
But Christ he knowes, that harowed hell,
How we shall com out agayne.'
'Had we the keys,' said Clim of the Clough,
'Ryght wel then shoulde we spede;
Then might we come out wel ynough
When we se tyme and nede.'
They called the porter to counsell,
And wrange hys necke in two,
And caste hym in a depe dongeon,
And toke hys keys hym fro.
32
'Now am I porter,' sayd Adam Bel,
'Se, brother, the keys are here;
The worst porter to merry Carleile,
That ye had thys hundred yere.
'And now wyll we our bowes bend,
Into the towne wyll we go,
For to delyuer our dere brother,
That lyeth in care and wo.'
Then they bent theyr good ewe bowes,
And loked theyr stringes were round;
The markett place in mery Carleile
They beset in that stound.
And as they loked them besyde,
A paire of new galowes 'they' see,
And the justice with a quest of squyers,
Had judged William hanged to be.
And Cloudesle lay redy there in a carte,
Fast bound both fote and hande,
And a stronge rop about hys necke,
All readye for to hange.
The justice called to him a ladde,
Cloudesles clothes hee shold have,
To take the measure of that yeman,
Thereafter to make hys grave.
'I have sene as great mervaile,' saild Cloudesle,
'As betweyne thys and pryme,
He that maketh a grave for me,
Hymselfe may lye therin.'
'Thou speakest proudlye,' said the justice,
'I shall the hange with my hande.'
Full wel herd this his brethren two,
There styll as they dyd stande.
Then Cloudesle cast hys eyen asyde,
33
And saw hys 'brethren twaine'
At a corner of the market place,
Redy the justice for to slaine.
'I se comfort,' sayd Cloudesle,
'Yet hope I well to fare;
If I might have my handes at wyll,
Ryght lytle wolde Icare.'
Then spake good Adam Bell
To Clym of the Clough so free,
'Brother, se ye marke the justyce wel,
Lo yonder you may him se.
'And at the shyrife shote I wyll,
Stronglyt wyth an arrowe kene;
A better shote in mery Carleile
Thys seven yere was not sene.'
They loosed their arrowes both at once,
Of no man had they dread;
The one hyt the justice, the other sheryfe,
That both theyr sides gan blede.
All men voyded, that them stode nye,
When the justice fell to the grounde,
And the sherife nye hym by,
Eyther had his deathes wounde.
All the citizens fast gan flye,
They durst no longer abyde;
There lyghtly they loosed Cloudeslee,
Where he with ropes lay tyde.
Wyllyam start to an officer of the towne,
Hys axe out of hys hande he wronge,
On eche syde he smote them downe,
Hee thought he taryed to long.
Wyllyam sayde to hys brethren two,
'Thys daye let us lyve and de;
If ever you have nede as I have now,
34
The same shall you finde by me.'
They shot so well in that tyde,
For theyr stringes were of silke ful sure,
That they kept the stretes on every side:
That batayle did long endure.
The fought together as brethren tru,
Lyke hardy men and bolde;
Many a man to the ground they thrue,
And many a herte made colde.
But when their arrowes were all gon,
Men preced to them full fast;
They draw theyr swordes then anone,
And theyr bowes from them they cast.
They went lyghtlye on theyr way,
Wyth swordes and buclers round;
By that it was myd of the day,
They made many a wound.
There was many an out-horne in Carleil blowen,
And the belles bacward dyd ryng;
Many a woman sayde alas!
And many theyr handes dyd wryng.
The mayre of Carleile forth was com,
Wyth hym a ful great route;
These yemen dred hym full sore,
Of theyr lyves they stode in great doute.
The mayre came armed a full great pace,
With a pollaxe in hys hande;
Many a strong man wyth him was,
There in that stowre to stande.
The mayre smot at Cloudesle with his bil,
Hys bucler he brast in two;
Full many a yeman with great evyll,
'Alas! treason' they cryed for wo.
'Kepe we the gates fast,' they bad,
35
'That these traytours thereout not go.'
But al for nought was that they wrought,
For so fast they downe were layde,
Tyll they all thre, that so manfulli fought,
Were gotten without at a braide.
'Have here your keyes,' sayd Adam Bel,
'Myne office I here forsake;
If you do by my counsell,
A new porter do ye make.'
He threw theyr keys at theyr heads,
And bad them evell to thryve;
And all that letteth any good yeman
To come and comfort his wyfe.
Thus be these good yemen gon to the wod,
And lyghtly as lefe on lynde;
The lough and be mery in theyr mode,
Theyr enemyes were ferr behynd.
And when they came to Englyshe-wode,
Under the trusty tre,
There they found bowes full good,
And arrowes full great plentye.
'So God me help,' sayd Adam Bell
And Clym of the Clough so fre,
'I would we were in mery Carleile,
Before that fayre meynye.'
They set them downe and made good chere,
And eate and dranke full well:
A second Fyt of the wightye yeomen:
Another I wyll you tell.
Part the Third.
As they sat in Englyshe-wood,
36
Under the green-wode tre,
They thought they herd a woman wepe,
But her they mought not se.
Sore then syghed the fayre Alyce:
'That ever I sawe thys day!
For nowe is my dere husband slayne,
Alas! and wel-a-way!
'Myght I have spoken wyth hys dere brethren,
Or with eyther of them twayne,
To shew to them what him befell,
My heart were out of payne.'
Cloudesle walked a lytle beside,
He looked under the grene wood linde,
He was ware of his wyfe, and chyldren thre,
Full wo in harte and mynde.
'Welcome, wyfe,' then sayde Wyllyam,
'Under 'this' trusti tre;
I had wende yesterdaye, by swete Saynt John,
Thou sholdest me never 'have' se.'
'Now well is me that ye be here,
My harte is out of wo.'
'Dame,' he sayde, 'be mery and glad,
And thanke my brethren two.'
'Herof to speake,' said Adam Bell,
'I-wis it is no bote;
The meate, that we must supp withall,
It runneth yet fast on fote.'
Then went they downe into a launde,
These noble archares all thre,
Eche of them slew a hart of greece,
The best that they cold se.
'Have here the best, Alyce, my wyfe,'
Sayd Wyllyam of Cloudesle;
'By cause ye so bouldly stode by me,
37
When I was slayne full nye.'
Then went they to suppere,
Wyth suche meate as they had,
And thanked God of ther fortune;
They were both mery and glad.
And when they had supped well,
Certayne wythouten lease,
Cloudesle sayd, 'We wyll to our kyng,
To get us a charter of peace.
'Alyce shal be at sojournyng
In a nunnery here besyde;
My tow sonnes shall wyth her go,
And ther they shall abyde.
'Myne eldest son shall go wyth me,
For hym have 'you' no care,
And he shall breng you worde agayn,
How that we do fare.'
Thus be these yemen to London gone,
As fast as they myght 'he',
Tyll they came to the kynges palace,
Where they woulde nedes be.
And whan they came to the kynges courte,
Unto the pallace gate,
Of no man wold they aske no leave,
But boldly went in therat.
They preced prestly into the hall,
Of no man had they dreade;
The porter came after and dyd them call,
And with them gan to chyde.
The usher sayde, 'Yemen, what wold ye have?
I pray you tell to me;
You myght thus make offycers shent:
Good Syrs, of whence be ye?'
38
'Syr, we be out-lawes of the forest,
Certayne withouten lease,
And hether we be come to our kyng,
To get us a charter of peace.'
And when they came before the kyng,
As it was the lawe of lande
The kneled downe without lettyng,
And eche held up his hand.
The sayed, 'Lorde, we beseche the here,
That ye wyll graunt us grace,
For we have slayne your fate falow dere
In many a sondry place.'
'What be your nams?' then said our king,
'Anone that you tell me:'
They sayd, 'Adam Bell, Clim of the Clough,
And Wyllyam of Cloudesle.'
'Be ye those theves,' then sayd our kyng,
'That men have tolde of to me?
Here to God I make an avowe,
Ye shal be hanged al thre.
'Ye shal be dead without mercy,
As I am kynge of this lande.'
He commanded his officers everichone
Fast on them to lay hande.
There they toke these good yemen,
And arested them al thre:
'So may I thryve,' sayd Adam Bell,
'Thys game lyketh not me.
'But, good Lorde, we beseche you now,
That yee graunt us grace.
Insomuche as we do to you come,
Or els that we may fro you passe,
'With such weapons as we have here,
Tyll we be out of your place;
39
And yf we lyve this hundreth yere,
We wyll aske you no grace.'
'Ye speake proudly,' sayd the kynge,
'Ye shall be hanged all thre.'
'That were great pitye,' then sayd the quene,
'If any grace myght be.
'My Lorde, whan I came fyrst into this lande,
To be your wedded wyfe,
The fyrst boone that I wold aske,
Ye would graunt it me belyfe;
'And I never asked none tyll now,
Therefore, good Lorde, graunt it me.'
'Now aske it, madam,' sayd the kynge,
'And graunted it shal be.'
'Then, good my Lord, I you beseche,
These yemen graunt ye me.'
'Madame, ye might have asked a boone
That shuld have been worth them all thre.
'Ye myght have asked towres and townes,
Parkes and forestes plente.'
'None soe pleasant to my pay,' shee sayd;
'Nor none so lefe to me.'
'Madame, sith it is your desyre,
Your askyng graunted shal be;
But I had lever have given you
Good market townes thre.'
The quene was a glad woman,
And sayde, 'Lord, gramarcy;
I dare undertake for them,
That true men shal they be.
'But, good my Lord, speke som mery word,
That comfort they may se.'
'I graunt you grace,' then sayd our king,
'Washe, felos, and to meate go ye.'
40
They had not setten but a whyle,
Certayne without lesynge,
There came messengers out of the north,
With letters to our kynge.
And whan the came before the kynge,
They knelt downe on theyr kne,
And sayd, 'Lord, your officers grete you well,
Of Carleile in the north cuntre.'
'How fareth my justice,' sayd the kyng,
'And my sherife also?'
'Syr, they be slayne, without leasynge,
And many an officer mo.'
'Who hath them slayne?' sayd the kyng;
'Anone thou tell to me:'
'Adam Bell, and Clime of the Clough,
And Wyllyam of Cloudesle.'
'Alas for rewth!' then sayd our kynge,
'My hart is wonderous sore;
I had lever than a thousande pounde,
I had knowne of thys before.
'For I have graunted them grace,
And that forthynketh me,
But had I knowne all thys before,
They had been hanged all thre.'
The kyng hee opened the letter anone,
Hymselfe he red it thro,
And founde how these outlawes had slain
Thre hundred men and mo.
Fyrst the justice and the sheryfe,
And the mayre of Carleile towne;
Of all the constables and catchipolles
Alyve were 'scant' left one.
The baylyes and the bedyls both,
41
And the sergeauntes of the law,
And forty fosters of the fe,
These outlawes had yslaw,
And broke his parks, and slayne his dere;
Of all they chose the best;
So perelous out-lawes as they were,
Walked not by easte nor west.
When the kynge this letter had red,
In hys harte he syghed sore;
'Take up the tables, anone,' he bad,
'For I may eat no more.'
The kyng called hys best archars,
To the buttes wyth hym to go;
'I wyll se these felowes shote,' he sayd,
'In the north have wrought this wo.'
The kynges bowmen buske them blyve,
And the quenes archers also,
So dyd these thre wyghtye yemen,
With them they thought to go.
There twyse or thryse they shote about,
For to assay theyr hande;
There was no shote these yemen shot,
That any prycke myght stand.
Then spake Wyllyam of Cloudesle,
'By Him that for me dyed,
I hold hym never no good archar,
That shoteth at buttes so wyde.'
'At what a butte now wold ye shote,
I pray thee tell to me?'
'At suche a but, Syr,' he sayd,
'As men use in my countre.'
Wyllyam wente into a fyeld,
And 'with him' his two brethren:
There they set up two hasell roddes,
42
Full twenty score betwene.
'I hold him an archar,' said Cloudesle,
'That yonder wande cleveth in two;'
'Here is none suche,' sayd the kyng,
'Nor none that can so do.'
'I shall assaye, Syr,' sayd Cloudesle,
'Or that I farther go.'
Cloudesly, with a bearyng arowe,
Clave the wand in two.
'Thou art the best archer,' then said the king,
'For sothe that ever I se.'
'And yet for your love,' sayd Wyllyam,
'I wyll do more maystery.'
'I have a sonne is seven yere olde,
He is to me full deare;
I wyll hym tye to stake,
All shall se that be here,
'And lay an apple upon hys head,
And go syxe score hym fro,
And I my selfe, with a brode arrow,
Shall cleve the apple in two.'
'Now haste the,' then sayd the kyng,
'By Hym that dyed on a tre;
By yf thou do not as thou hest sayde,
Hanged shalt thou be.
'And thou touche his head or gowne,
In syght that men may se,
By all the sayntes that be in heaven,
I shall hange you all thre.'
'That I have promised,' said William,
'That I wyll never forsake:'
And there even before the kynge,
In the earth he drove a stake,
43
And bound thereto his eldest sonne,
And bad hym stand styll therat,
And turned the childes face him fro,
Because he should not start.
An apple upon his head he set,
And then his bowe he bent;
Syxe score paces they were meaten,
And thether Cloudesle went.
There he drew out a fayr brode arrowe,
Hys bowe was great and longe,
He set that arrowe in his bowe,
That was both styffe and stronge.
He prayed the people, that wer there,
That they would still stand,
'For he that shoteth for such a wager,
Behoveth a stedfast hand.'
Muche people prayed for Cloudesle,
That hys lyfe saved myght be,
And whan he made hym redy to shote,
There was many weeping ee.
'But' Cloudesle clefte the apple in two,
As many a man myght se.
'Over Gods forbode,' sayde the kinge,
'That thou shold shote at me.
'I geve thee eightene pence a day,
And my bowe shalt thou bere,
And over all the north countre,
I make thee chyfe rydere.'
'And I thyrtene pence a day,' said the quene,
'By God and by my fay;
Come feche thy payment when thou wylt,
No man shall say the nay.'
'Wyllyam, I make the a gentleman,
Of clthyng and of fe,
44
And thy two brethren, yemen of my chambre,
For they are so semely to se.
'Your sonne, for he is tendre of age,
Of my wyne-seller he shall be,
And when he commeth to mans estate,
Better avaunced shall he be.'
'And, Wyllyam, bring to me your wife,' said the quene.
'Me longeth her sore to se;
She shall be my chefe gentlewoman,
To governe my nurserye.'
The yemen thanked them full curteously,
'To some byshop wyl we wend,
Of all the synnes that we have done
To be assoyld at his hand.'
So forth be gone these good yemen,
As fast as they might 'he;'
And after came and dwelled with the kynge,
And dyed good men all thre.
Thus endeth the lives of these good yemen,
God send them eternall blysse,
And all that with a hand-bowe shoteth,
That of heven they may never mysse. Amen.
~ Anonymous Olde English,
110:The Kalevala - Rune Xviii
THE RIVAL SUITORS
Wainamoinen, old and truthful,
Long considered, long debated,
How to woo and win the daughter
Of the hostess of Pohyola,
How to lead the Bride of Beauty,
Fairy maiden of the rainbow,
To the meadows of Wainola,
From the dismal Sariola.
Now he decks his magic vessel,
Paints the boat in blue and scarlet,
Trims in gold the ship's forecastle,
Decks the prow in molten silver;
Sings his magic ship down gliding,
On the cylinders of fir-tree:
Now erects the masts of pine-wood,
On each mast the sails of linen,
Sails of blue, and white, and scarlet,
Woven into finest fabric.
Wainamoinen, the magician,
Steps aboard his wondrous vessel,
Steers the bark across the waters,
On the blue back of the broad-sea,
Speaks these words in sailing northward,
Sailing to the dark Pohyola:
'Come aboard my ship, O Ukko,
Come with me, thou God of mercy,
To protect thine ancient hero,
To support thy trusting servant,
On the breasts of raging billows,
On the far out-stretching waters.
'Rock, O winds, this wondrous vessel,
Causing not a single ripple;
Rolling waves, bear ye me northward,
That the oar may not be needed
In my journey to Pohyola,
O'er this mighty waste of waters.'
317
Ilmarinen's beauteous sister,
Fair and goodly maid, Annikki,
Of the Night and Dawn, the daughter,
Who awakes each morning early,
Rises long before the daylight,
Stood one morning on the sea-shore,
Washing in the foam her dresses,
Rinsing out her silken ribbons,
On the bridge of scarlet color,
On the border of the highway,
On a headland jutting seaward,
On the forest-covered island.
Here Annikki, looking round her,
Looking through the fog and ether,
Looking through the clouds of heaven,
Gazing far out on the blue-sea,
Sees the morning sun arising,
Glimmering along the billows,
Looks with eyes of distant vision
Toward the sunrise on the waters,
Toward the winding streams of Suomi,
Where the Wina-waves were flowing.
There she sees, on the horizon,
Something darkle in the sunlight,
Something blue upon the billows,
Speaks these words in wonder guessing:
What is this upon the surges,
What this blue upon the waters,
What this darkling in the sunlight?
'Tis perhaps a flock of wild-geese,
Or perchance the blue-duck flying;
Then upon thy wings arising,
Fly away to highest heaven.
'Art thou then a shoal of sea-trout,
Or perchance a school of salmon?
Dive then to the deep sea-bottom,
In the waters swim and frolic.
'Art thou then a cliff of granite,
Or perchance a mighty oak-tree,
Floating on the rough sea-billows?
May the floods then wash and beat thee
Break thee to a thousand fragments.'
318
Wainamoinen, sailing northward,
Steers his wondrous ship of magic
Toward the headland jutting seaward,
Toward the island forest-covered.
Now Annikki, goodly maiden,
Sees it is the magic vessel
Of a wonderful enchanter,
Of a mighty bard and hero,
And she asks this simple question:
'Art thou then my father's vessel,
Or my brother's ship of magic?
Haste away then to thy harbor,
To thy refuge in Wainola.
Hast thou come a goodly distance?
Sail then farther on thy journey,
Point thy prow to other waters.'
It was not her father's vessel,
Not a sail-boat from the distance,
'Twas the ship of Wainamoinen,
Bark of the eternal singer;
Sails within a hailing distance,
Swims still nearer o'er the waters,
Brings one word and takes another,
Brings a third of magic import.
Speaks the goodly maid, Annikki,
Of the Night and Dawn, the daughter,
To the sailor of the vessel:
'Whither sailest, Wainamoinen,
Whither bound, thou friend of waters,
Pride and joy of Kalevala?'
From the vessel Wainamomen
Gives this answer to the maiden:
'I have come to catch some sea-trout,
Catch the young and toothsome whiting,
Hiding in tbese-reeds and rushes.'
This the answer of Annikki:
'Do not speak to me in falsehood,
Know I well the times of fishing;
Long ago my honored father
Was a fisherman in Northland,
Came to catch the trout and whiting,
Fished within these seas and rivers.
319
Very well do I remember
How the fisherman disposes,
How he rigs his fishing vessel,
Lines, and gaffs, and poles, and fish-nets;
Hast not come a-fishing hither.
Whither goest, Wainamoinen,
Whither sailest, friend of waters?
Spake the ancient Wainamoinen:
'I have come to catch some wild-geese,
Catch the hissing birds of Suomi,
In these far-extending borders,
In the Sachsensund dominions.'
Good Annikki gives this answer:
'Know I well a truthful speaker,
Easily detect a falsehood;
Formerly my aged father
Often came a-hunting hither,
Came to hunt the hissing wild-geese,
Hunt the red-bill of these waters.
Very well do I remember
How the hunter rigs his vessel,
Bows, and arrows, knives, and quiver,
Dogs enchained within the vessel,
Pointers hunting on the sea-shore,
Setters seeking in the marshes,
Tell the truth now Wainamoinen,
Whither is thy vessel sailing?'
Spake the hero of the Northland:
'To the wars my ship is sailing,
To the bloody fields of battle,
Where the streams run scarlet-colored,
Where the paths are paved with bodies!'
These the words of fair Annikki:
'Know I well the paths to battle.
Formerly my aged father
Often sounded war's alarum,
Often led the hosts to conquest;
In each ship a hundred rowers,
And in arms a thousand heroes,
Oil the prow a thousand cross-bows,
Swords, and spears, and battle-axes;
Know I well the ship of battle.
320
Speak Do longer fruitless falsehoods,
Whither sailest, Wainamoinen,
Whither steerest, friend of waters?
These the words of Wainamoinen:
'Come, O maiden, to my vessel,
In my magic ship be seated,
Then I'll give thee truthful answer.'
Thus Annikki, silver-tinselled,
Answers ancient Wainamoinen:
'With the winds I'll fill thy vessel,
To thy bark I'll send the storm-winds
And capsize thy ship of magic,
Break in pieces its forecastle,
If the truth thou dost not tell me,
If thou dost not cease thy falsehoods,
If thou dost not tell me truly
Whither sails thy magic vessel.'
These the words of Wainamoinen:
'Now I make thee truthful answer,
Though at first I spake deception:
I am sailing to the Northland
To the dismal Sariola,
Where the ogres live and flourish,
Where they drown the worthy heroes,
There to woo the Maid of Beauty
Sitting on the bow of heaven,
Woo and win the fairy virgin,
Bring her to my home and kindred,
To the firesides of Walnola.'
Then Aunikki, graceful maiden,
Of the Night and Dawn, the daughter,
As she heard the rightful answer,
Knew the truth was fully spoken,
Straightway left her coats unbeaten,
Left unwashed her linen garments,
Left unrinsed her silks and ribbons
On the highway by the sea-shore,
On the bridge of scarlet color
On her arm she threw her long-robes,
Hastened off with speed of roebuck
To the shops of Ilmarinen,
To the iron-forger's furnace,
321
To the blacksmith's home and smithy,
Here she found the hero-artist,
Forging out a bench of iron,
And adorning it with silver.
Soot lay thick upon his forehead,
Soot and coal upon his shoulders.
On the threshold speaks Annikki,
These the words his sister uses:
'Ilmarinen, dearest brother,
Thou eternal artist-forger,
Forge me now a loom of silver,
Golden rings to grace my fingers,
Forge me gold and silver ear-rings,
Six or seven golden girdles,
Golden crosslets for my bosom,
For my head forge golden trinkets,
And I'll tell a tale surprising,
Tell a story that concerns thee
Truthfully I'll tell the story.'
Then the blacksmith Ilmarinen
Spake and these the words he uttered:
'If thou'lt tell the tale sincerely,
I will forge the loom of silver,
Golden rings to grace thy fingers,
Forge thee gold and silver ear-rings,
Six or seven golden girdles,
Golden crosslets for thy bosom,
For thy head forge golden trinkets;
But if thou shouldst tell me falsely,
I shall break thy beauteous jewels,
Break thine ornaments in pieces,
Hurl them to the fire and furnace,
Never forge thee other trinkets.'
This the answer of Annikki:
'Ancient blacksmith, Ilmarinen,
Dost thou ever think to marry
Her already thine affianced,
Beauteous Maiden of the Rainbow,
Fairest virgin of the Northland,
Chosen bride of Sariola?
Shouldst thou wish the Maid of Beauty,
Thou must forge, and forge unceasing,
322
Hammering the days and nights through;
Forge the summer hoofs for horses,
Forge them iron hoofs for winter,
In the long nights forge the snow-sledge,
Gaily trim it in the daytime,
Haste thou then upon thy journey
To thy wooing in the Northland,
To the dismal Sariola;
Thither journeys one more clever,
Sails another now before thee,
There to woo thy bride affianced,
Thence to lead thy chosen virgin,
Woo and win the Maid of Beauty;
Three long years thou hast been wooing.
Wainamoinen now is sailing
On the blue back of the waters,
Sitting at his helm of copper;
On the prow are golden carvings,
Beautiful his boat of magic,
Sailing fleetly o'er the billows,
To the never-pleasant Northland,
To the dismal Sariola.'
Ilmarinen stood in wonder,
Stood a statue at the story;
Silent grief had settled o'er him,
Settled o'er the iron-artist;
From one hand the tongs descended,
From the other fell the hammer,
As the blacksmith made this answer:
'Good Annikki, worthy sister,
I shall forge the loom of silver,
Golden rings to grace thy fingers,
Forge thee gold and silver ear-rings,
Six or seven golden girdles,
Golden crosslets for thy bosom;
Go and heat for me the bath-room,
Fill with heat the honey-chambers,
Lay the faggots on the fire-place,
Lay the smaller woods around them,
Pour some water through the ashes,
Make a soap of magic virtue,
Thus to cleanse my blackened visage,
323
Thus to cleanse the blacksmith's body,
Thus remove the soot and ashes.'
Then Annikki, kindly sister,
Quickly warmed her brother's bath-room,
Warmed it with the knots of fir-trees,
That the thunder-winds had broken;
Gathered pebbles from the fire-stream,
Threw them in the heating waters;
Broke the tassels from the birch-trees,
Steeped the foliage in honey,
Made a lye from milk and ashes,
Made of these a strong decoction,
Mixed it with the fat and marrow
Of the reindeer of the mountains,
Made a soap of magic virtue,
Thus to cleanse the iron-artist,
Thus to beautify the suitor,
Thus to make the hero worthy.
Ilmarinen, ancient blacksmith,
The eternal metal-worker,
Forged the wishes of his sister,
Ornaments for fair Annikki,
Rings, and bracelets, pins and ear-drops,
Forged for her six golden girdles,
Forged a weaving loom of silver,
While the maid prepared the bath-room,
Set his toilet-room in order.
To the maid he gave the trinkets,
Gave the loom of molten silver,
And the sister thus made answer:
'I have heated well thy bath-room,
Have thy toilet-things in order,
Everything as thou desirest;
Go prepare thyself for wooing,
Lave thy bead to flaxen whiteness,
Make thy cheeks look fresh and ruddy,
Lave thyself in Love's aroma,
That thy wooing prove successful.'
Ilmarinen, magic artist,
Quick repairing to his bath-room,
Bathed his head to flaxen whiteness,
Made his cheeks look fresh and ruddy,
324
Laved his eyes until they sparkled
Like the moonlight on the waters;
Wondrous were his form and features,
And his cheeks like ruddy berries.
These the words of Ilmarinen:
'Fair Annikki, lovely sister,
Bring me now my silken raiment,
Bring my best and richest vesture,
Bring me now my softest linen,
That my wooing prove successful.'
Straightway did the helpful sister
Bring the finest of his raiment,
Bring the softest of his linen,
Raiment fashioned by his mother;
Brought to him his silken stockings,
Brought him shoes of marten-leather,
Brought a vest of sky-blue color,
Brought him scarlet-colored trousers,
Brought a coat with scarlet trimming,
Brought a red shawl trimmed in ermine
Fourfold wrapped about his body;
Brought a fur-coat made of seal-skin,
Fastened with a thousand bottons,
And adorned with countless jewels;
Brought for him his magic girdle,
Fastened well with golden buckles,
That his artist-mother fashioned;
Brought him gloves with golden wristlets,
That the Laplanders had woven
For a head of many ringlets;
Brought the finest cap in Northland,
That his ancient father purchased
When he first began his wooing.
Ilmarinen, blacksmith-artist,
Clad himself to look his finest,
When he thus addressed a servant:
'Hitch for me a fleet-foot racer,
Hitch him to my willing snow-sledge,
For I start upon a journey
To the distant shores of Pohya,
To the dismal Sariola.'
Spake the servant thus in answer:
325
'Thou hast seven fleet-foot racers,
Munching grain within their mangers,
Which of these shall I make ready?'
Spake the blacksmith, Ilmarinen:
'Take the fleetest of my coursers,
Put the gray steed in the harness,
Hitch him to my sledge of magic;
Place six cuckoos on the break-board,
Seven bluebirds on the cross-bars,
Thus to charm the Northland maidens,
Thus to make them look and listen,
As the cuckoos call and echo.
Bring me too my largest bear-skin,
Fold it warm about the cross-bench;
Bring me then my marten fur-robes,
As a cover and protection.'
Straightway then the trusty servant
Of the blacksmith, Ilmarinen,
Put the gray steed in the harness,
Hitched the racer to the snow-sledge,
Placed six cuckoos on the break-board,
Seven bluebirds on the cross-bars,
On the front to sing and twitter;
Then he brought the largest bear-skin,
Folded it upon the cross-bench;
Brought the finest robes of marten,
Warm protection for the master.
Ilmarinen, forger-artist,
The eternal metal-worker,
Earnestly entreated Ukko:
'Send thy snow-flakes, Ukko, father,
Let them gently fall from heaven,
Let them cover all the heather,
Let them hide the berry-bushes,
That my sledge may glide in freedom
O'er the hills to Sariola!'
Ukko sent the snow from heaven,
Gently dropped the crystal snow-flakes,
Lending thus his kind assistance
To the hero, Ilmarinen,
On his journey to the Northland.
Reins in hand, the ancient artist
326
Seats him in his metal snow-sledge,
And beseeches thus his Master:
'Good luck to my reins and traces,
Good luck to my shafts and runners!
God protect my magic snow-sledge,
Be my safeguard on my journey
To the dismal Sariola!'
Now the ancient Ilmarinen
Draws the reins upon the racer,
Snaps his whip above the courser,
To the gray steed gives this order,
And the charger plunges northward:
'Haste away, my flaxen stallion,
Haste thee onward, noble white-face,
To the never-pleasant Pohya,
To the dreary Sariola!'
Fast and faster flies the fleet-foot,
On the curving snow-capped sea-coast,
On the borders of the lowlands,
O'er the alder-hills and mountains.
Merrily the steed flies onward,
Bluebirds singing, cuckoos calling,
On the sea-shore looking northward,
Through the sand and falling snow-flakes
Blinding winds, and snow, and sea-foam,
Cloud the hero, Ilmarinen,
As he glides upon his journey,
Looking seaward for the vessel
Of the ancient Wainamoinen;
Travels one day, then a second,
Travels all the next day northward,
Till the third day Ilmarinen
Overtakes old Wainamoinen,
Rails him in his magic vessel,
And addresses thus the minstrel:
'O thou ancient Wainamoinen,
Let us woo in peace the maiden,
Fairest daughter or the Northland,
Sitting on the bow of heaven,
Let each labor long to win her,
Let her wed the one she chooses,
Him selecting, let her follow.'
327
Wainamoinen thus makes answer:
'I agree to thy proposal,
Let us woo in peace the maiden,
Not by force, nor faithless measures,
Shall we woo the Maid of Beauty,
Let her follow him she chooses;
Let the unsuccessful suitor
Harbor neither wrath nor envy
For the hero that she follows.'
Thus agreeing, on they journey,
Each according to his pleasure;
Fleetly does the steed fly onward,
Quickly flies the magic vessel,
Sailing on the broad-sea northward;
Ilmarinen's fleet-foot racer
Makes the hills of Northland tremble,
As he gallops on his journey
To the dismal Sariola.
Wainamoinen calls the South-winds,
And they fly to his assistance;
Swiftly sails his ship of beauty,
Swiftly plows the rough sea-billows
In her pathway to Pohyola.
Time had gone but little distance,
Scarce a moment had passed over,
Ere the dogs began their barking,
In the mansions of the Northland,
In the courts of Sariola,
Watch-dogs of the court of Louhi;
Never had they growled so fiercely,
Never had they barked so loudly,
Never with their tails had beaten
Northland into such an uproar.
Spake the master of Pohyola:
'Go and learn, my worthy daughter,
Why the watch-dogs have been barking,
Why the black-dog signals danger.'
Quickly does the daughter answer:
'I am occupied, dear father,
I have work of more importance,
I must tend my flock of lambkins,
I must turn the nether millstone,
328
Grind to flour the grains of barley,
Run the grindings through the sifter,
Only have I time for grinding.'
Lowly growls the faithful watch-dog,
Seldom does he growl so strangely.
Spake the master of Pohyola:
'Go and learn, my trusted consort,
Why the Northland dogs are barking,
Why the black-dog signals danger.'
Thus his aged wife makes answer;
'Have no time, nor inclination,
I must feed my hungry household,
Must prepare a worthy dinner,
I must bake the toothsome biscuit,
Knead the dough till it is ready,
Only have I strength for kneading.'
Spake the master of Pohyola:
'Dames are always in a hurry,
Maidens too are ever busy,
Whether warming at the oven,
Or asleep upon their couches;
Go my son, and learn the danger,
Why the black-dog growls displeasure,'
Quickly does the son give answer:
'Have no time, nor inclination,
Am in haste to grind my hatchet;
I must chop this log to cordwood,
For the fire must cut the faggots,
I must split the wood in fragments,
Large the pile and small the fire-wood,
Only have I strength for chopping.'
Still the watch-dog growls in anger,
Growl the whelps within the mansion,
Growl the dogs chained in the kennel,
Growls the black-dog on the hill-top,
Setting Northland in an uproar.
Spake the master of Pohyola:
'Never, never does my black-dog
Growl like this without a reason;
Never does he bark for nothing,
Does not growl at angry billows,
Nor the sighing of the pine-trees.'
329
Then the master of Pohyola
Went himself to learn the reason
For the barking of the watch-dogs;
Strode he through the spacious court-yard,
Through the open fields beyond it,
To the summit of the uplands.
Looking toward his black-dog barking,
He beholds the muzzle pointed
To a distant, stormy hill-top,
To a mound with alders covered;
There he learned the rightful reason,
Why his dogs had barked so loudly,
Why had growled the wool-tail bearer,
Why his whelps had signalled danger.
At full sail, he saw a vessel,
And the ship was scarlet-colored,
Entering the bay of Lempo;
Saw a sledge of magic colors,
Gliding up the curving sea-shore,
O'er the snow-fields of Pohyola.
Then the master of the Northland
Hastened straightway to his dwelling,
Hastened forward to his court-room,
These the accents of the master:
'Often strangers journey hither,
On the blue back of the ocean,
Sailing in a scarlet vessel,
Rocking in the bay of Lempo;
Often strangers come in sledges
To the honey-lands of Louhi.'
Spake the hostess of Pohyola:
How shall we obtain a token
Why these strangers journey hither?
My beloved, faithful daughter,
Lay a branch upon the fire-place,
Let it burn with fire of magic
If it trickle drops of scarlet,
War and bloodshed do they bring us;
If it trickle drops of water,
Peace and plenty bring the strangers.'
Northland's fair and slender maiden,
Beautiful and modest daughter,
330
Lays a sorb-branch on the fire-place,
Lights it with the fire of magic;
Does not trickle drops of scarlet,
Trickles neither blood, nor water,
From the wand come drops of honey.
From the corner spake Suowakko,
This the language of the wizard:
'If the wand is dripping honey,
Then the strangers that are coming
Are but worthy friends and suitors.'
Then the hostess of the Northland,
With the daughter of the hostess,
Straightway left their work, and hastened
From their dwelling to the court-yard;
Looked about in all directions,
Turned their eyes upon the waters,
Saw a magic-colored vessel
Rocking slowly in the harbor,
Having sailed the bay of Lempo,
Triple sails, and masts, and rigging,
Sable was the nether portion,
And the upper, scarlet-colored,
At the helm an ancient hero
Leaning on his oars of copper;
Saw a fleet-foot racer running,
Saw a red sledge lightly follow,
Saw the magic sledge emblazoned,
Guided toward the courts of Louhi;
Saw and heard six golden cuckoos
Sitting on the break-board, calling,
Seven bluebirds richly colored
Singing from the yoke and cross-bar;
In the sledge a magic hero,
Young, and strong, and proud, and handsome,
Holding reins upon the courser.
Spake the hostess of Pohyola:
'Dearest daughter, winsome maiden,
Dost thou wish a noble suitor?
Should these heroes come to woo thee,
Wouldst thou leave thy home and country,
Be the bride of him that pleases,
Be his faithful life-companion?
331
'He that comes upon the waters,
Sailing in a magic vessel,
Having sailed the bay of Lempo,
Is the good, old Wainamoinen;
In his ship are countless treasures,
Richest presents from Wainola.
'He that rides here in his snow-sledge
In his sledge of magic beauty,
With the cuckoos and the bluebirds,
Is the blacksmith, Ilmarinen,
Cometh hither empty-handed,
Only brings some wisdom-sayings.
When they come within the dwelling,
Bring a bowl of honeyed viands,
Bring a pitcher with two handles,
Give to him that thou wouldst follow
Give it to old Wainamoinen,
Him that brings thee countless treasures,
Costly presents in his vessel,
Priceless gems from Kalevala.'
Spake the Northland's lovely daughter,
This the language of the maiden
'Good, indeed, advice maternal,
But I will not wed for riches,
Wed no man for countless treasures;
For his worth I'll choose a husband,
For his youth and fine appearance,
For his noble form and features;
In the olden times the maidens
Were not sold by anxious mothers
To the suitors that they loved not.
I shall choose without his treasures
Ilmarinen for his wisdom,
For his worth and good behavior,
Him that forged the wondrous Sampo,
Hammered thee the lid in colors.'
Spake the hostess of Pohyola:
'Senseless daughter, child of folly,
Thus to choose the ancient blacksmith,
From whose brow drips perspiration,
Evermore to rinse his linen,
Lave his hands, and eyes, and forehead,
332
Keep his ancient house in order;
Little use his wit and wisdom
When compared with gold and silver.'
This the answer of the daughter:
'I will never, never, never,
Wed the ancient Wainamoinen
With his gold and priceless jewels;
Never will I be a helpmate
To a hero in his dotage,
Little thanks my compensation.'
Wainamoinen, safely landing
In advance of Ilmarinen,
Pulls his gaily-covered vessel
From the waves upon the sea-beach,
On the cylinders of birch-wood,
On the rollers copper-banded,
Straightway hastens to the guest-room
Of the hostess of Pohyola,
Of the master of the Northland,
Speaks these words upon the threshold
To the famous Maid of Beauty:
'Come with me, thou lovely virgin,
Be my bride and life-companion,
Share with me my joys and sorrows,
Be my honored wife hereafter!'
This the answer of the maiden:
'Hast thou built for me the vessel,
Built for me the ship of magic
From the fragments of the distaff,
From the splinters of the spindle?'
Wainamoinen thus replying:
'I have built the promised vessel,
Built the wondrous ship for sailing,
Firmly joined the parts by magic;
It will weather roughest billows,
Will outlive the winds and waters,
Swiftly glide upon the blue-back
Of the deep and boundless ocean
It will ride the waves in beauty,
Like an airy bubble rising,
Like a cork on lake and river,
Through the angry seas of Northland,
333
Through Pohyola's peaceful waters.'
Northland's fair and slender daughter
Gives this answer to her suitor:
'Will not wed a sea-born hero,
Do not care to rock the billows,
Cannot live with such a husband
Storms would bring us pain and trouble,
Winds would rack our hearts and temples;
Therefore thee I cannot follow,
Cannot keep thy home in order,
Cannot be thy life-companion,
Cannot wed old Wainamoinen.'
~ Elias Lönnrot,
111:Swift as a spirit hastening to his task
Of glory & of good, the Sun sprang forth
Rejoicing in his splendour, & the mask
Of darkness fell from the awakened Earth.
The smokeless altars of the mountain snows
Flamed above crimson clouds, & at the birth
Of light, the Ocean's orison arose
To which the birds tempered their matin lay,
All flowers in field or forest which unclose
Their trembling eyelids to the kiss of day,
Swinging their censers in the element,
With orient incense lit by the new ray
Burned slow & inconsumably, & sent
Their odorous sighs up to the smiling air,
And in succession due, did Continent,
Isle, Ocean, & all things that in them wear
The form & character of mortal mould
Rise as the Sun their father rose, to bear
Their portion of the toil which he of old
Took as his own & then imposed on them;
But I, whom thoughts which must remain untold
Had kept as wakeful as the stars that gem
The cone of night, now they were laid asleep,
Stretched my faint limbs beneath the hoary stem
Which an old chestnut flung athwart the steep
Of a green Apennine: before me fled
The night; behind me rose the day; the Deep
Was at my feet, & Heaven above my head
When a strange trance over my fancy grew
Which was not slumber, for the shade it spread
Was so transparent that the scene came through
As clear as when a veil of light is drawn
O'er evening hills they glimmer; and I knew
That I had felt the freshness of that dawn,
Bathed in the same cold dew my brow & hair
And sate as thus upon that slope of lawn
Under the self same bough, & heard as there
The birds, the fountains & the Ocean hold
Sweet talk in music through the enamoured air.
And then a Vision on my brain was rolled.

As in that trance of wondrous thought I lay
This was the tenour of my waking dream.
Methought I sate beside a public way
Thick strewn with summer dust, & a great stream
Of people there was hurrying to & fro
Numerous as gnats upon the evening gleam,
All hastening onward, yet none seemed to know
Whither he went, or whence he came, or why
He made one of the multitude, yet so
Was borne amid the crowd as through the sky
One of the million leaves of summer's bier.
Old age & youth, manhood & infancy,
Mixed in one mighty torrent did appear,
Some flying from the thing they feared & some
Seeking the object of another's fear,
And others as with steps towards the tomb
Pored on the trodden worms that crawled beneath,
And others mournfully within the gloom
Of their own shadow walked, and called it death
  And some fled from it as it were a ghost,
Half fainting in the affliction of vain breath.
But more with motions which each other crost
Pursued or shunned the shadows the clouds threw
Or birds within the noonday ether lost,
Upon that path where flowers never grew;
And weary with vain toil & faint for thirst
Heard not the fountains whose melodious dew
Out of their mossy cells forever burst
Nor felt the breeze which from the forest told
Of grassy paths, & wood lawns interspersed
With overarching elms & caverns cold,
And violet banks where sweet dreams brood, but they
Pursued their serious folly as of old.
And as I gazed methought that in the way
The throng grew wilder, as the woods of June
When the South wind shakes the extinguished day.
And a cold glare, intenser than the noon
But icy cold, obscured with [[blank]] light
The Sun as he the stars. Like the young moon
When on the sunlit limits of the night
Her white shell trembles amid crimson air
And whilst the sleeping tempest gathers might
Doth, as a herald of its coming, bear
The ghost of her dead Mother, whose dim form
Bends in dark ether from her infant's chair,
So came a chariot on the silent storm
Of its own rushing splendour, and a Shape
So sate within as one whom years deform
Beneath a dusky hood & double cape
Crouching within the shadow of a tomb,
And o'er what seemed the head, a cloud like crape,
Was bent a dun & faint etherial gloom
Tempering the light; upon the chariot's beam
A Janus-visaged Shadow did assume
The guidance of that wonder-winged team.
The Shapes which drew it in thick lightnings
Were lost: I heard alone on the air's soft stream
The music of their ever moving wings.
All the four faces of that charioteer
Had their eyes banded . . . little profit brings
Speed in the van & blindness in the rear,
Nor then avail the beams that quench the Sun
Or that his banded eyes could pierce the sphere
Of all that is, has been, or will be done.
So ill was the car guided, but it past
With solemn speed majestically on . . .
The crowd gave way, & I arose aghast,
Or seemed to rise, so mighty was the trance,
And saw like clouds upon the thunder blast
The million with fierce song and maniac dance
Raging around; such seemed the jubilee
As when to greet some conqueror's advance
Imperial Rome poured forth her living sea
From senatehouse & prison & theatre
When Freedom left those who upon the free
Had bound a yoke which soon they stooped to bear.
Nor wanted here the true similitude
Of a triumphal pageant, for where'er
The chariot rolled a captive multitude
Was driven; althose who had grown old in power
Or misery,all who have their age subdued,
By action or by suffering, and whose hour
Was drained to its last sand in weal or woe,
So that the trunk survived both fruit & flower;
All those whose fame or infamy must grow
Till the great winter lay the form & name
Of their own earth with them forever low,
All but the sacred few who could not tame
Their spirits to the Conqueror, but as soon
As they had touched the world with living flame
Fled back like eagles to their native noon,
Of those who put aside the diadem
Of earthly thrones or gems, till the last one
Were there;for they of Athens & Jerusalem
Were neither mid the mighty captives seen
Nor mid the ribald crowd that followed them
Or fled before . . Now swift, fierce & obscene
The wild dance maddens in the van, & those
Who lead it, fleet as shadows on the green,
Outspeed the chariot & without repose
Mix with each other in tempestuous measure
To savage music. Wilder as it grows,
They, tortured by the agonizing pleasure,
Convulsed & on the rapid whirlwinds spun
Of that fierce spirit, whose unholy leisure
Was soothed by mischief since the world begun,
Throw back their heads & loose their streaming hair,
And in their dance round her who dims the Sun
Maidens & youths fling their wild arms in air
As their feet twinkle; they recede, and now
Bending within each other's atmosphere
Kindle invisibly; and as they glow
Like moths by light attracted & repelled,
Oft to new bright destruction come & go.
Till like two clouds into one vale impelled
That shake the mountains when their lightnings mingle
And die in rain,the fiery band which held
Their natures, snaps . . . ere the shock cease to tingle
One falls and then another in the path
Senseless, nor is the desolation single,
Yet ere I can say where the chariot hath
Past over them; nor other trace I find
But as of foam after the Ocean's wrath
Is spent upon the desert shore.Behind,
Old men, and women foully disarrayed
Shake their grey hair in the insulting wind,
Limp in the dance & strain, with limbs decayed,
Seeking to reach the light which leaves them still
Farther behind & deeper in the shade.
But not the less with impotence of will
They wheel, though ghastly shadows interpose
Round them & round each other, and fulfill
Their work and to the dust whence they arose
Sink & corruption veils them as they lie
And frost in these performs what fire in those.
Struck to the heart by this sad pageantry,
Half to myself I said, "And what is this?
Whose shape is that within the car? & why"-
I would have added"is all here amiss?"
But a voice answered . . "Life" . . . I turned & knew
(O Heaven have mercy on such wretchedness!)
That what I thought was an old root which grew
To strange distortion out of the hill side
Was indeed one of that deluded crew,
And that the grass which methought hung so wide
And white, was but his thin discoloured hair,
And that the holes it vainly sought to hide
Were or had been eyes."lf thou canst forbear
To join the dance, which I had well forborne,"
Said the grim Feature, of my thought aware,
"I will now tell that which to this deep scorn
Led me & my companions, and relate
The progress of the pageant since the morn;
"If thirst of knowledge doth not thus abate,
Follow it even to the night, but I
Am weary" . . . Then like one who with the weight
Of his own words is staggered, wearily
He paused, and ere he could resume, I cried,
"First who art thou?" . . . "Before thy memory
"I feared, loved, hated, suffered, did, & died,
And if the spark with which Heaven lit my spirit
Earth had with purer nutriment supplied
"Corruption would not now thus much inherit
Of what was once Rousseaunor this disguise
Stained that within which still disdains to wear it.
"If I have been extinguished, yet there rise
A thousand beacons from the spark I bore."
"And who are those chained to the car?" "The Wise,
"The great, the unforgotten: they who wore
Mitres & helms & crowns, or wreathes of light,
Signs of thought's empire over thought; their lore
"Taught them not thisto know themselves; their might
Could not repress the mutiny within,
And for the morn of truth they feigned, deep night
"Caught them ere evening." "Who is he with chin
Upon his breast and hands crost on his chain?"
"The Child of a fierce hour; he sought to win
"The world, and lost all it did contain
Of greatness, in its hope destroyed; & more
Of fame & peace than Virtue's self can gain
"Without the opportunity which bore
Him on its eagle's pinion to the peak
From which a thousand climbers have before
"Fall'n as Napoleon fell."I felt my cheek
Alter to see the great form pass away
Whose grasp had left the giant world so weak
That every pigmy kicked it as it lay
And much I grieved to think how power & will
In opposition rule our mortal day
And why God made irreconcilable
Good & the means of good; and for despair
I half disdained mine eye's desire to fill
With the spent vision of the times that were
And scarce have ceased to be . . . "Dost thou behold,"
Said then my guide, "those spoilers spoiled, Voltaire,
"Frederic, & Kant, Catherine, & Leopold,
Chained hoary anarch, demagogue & sage
Whose name the fresh world thinks already old
"For in the battle Life & they did wage
She remained conquerorI was overcome
By my own heart alone, which neither age
"Nor tears nor infamy nor now the tomb
Could temper to its object.""Let them pass"
I cried"the world & its mysterious doom
"Is not so much more glorious than it was
That I desire to worship those who drew
New figures on its false & fragile glass
"As the old faded.""Figures ever new
Rise on the bubble, paint them how you may;
We have but thrown, as those before us threw,
"Our shadows on it as it past away.
But mark, how chained to the triumphal chair
The mighty phantoms of an elder day
"All that is mortal of great Plato there
Expiates the joy & woe his master knew not;
That star that ruled his doom was far too fair
"And Life, where long that flower of Heaven grew not,
Conquered the heart by love which gold or pain
Or age or sloth or slavery could subdue not
"And near [[blank]] walk the [[blank]] twain,
The tutor & his pupil, whom Dominion
Followed as tame as vulture in a chain.
"The world was darkened beneath either pinion
Of him whom from the flock of conquerors
Fame singled as her thunderbearing minion;
"The other long outlived both woes & wars,
Throned in new thoughts of men, and still had kept
The jealous keys of truth's eternal doors
"If Bacon's spirit [[blank]] had not leapt
Like lightning out of darkness; he compelled
The Proteus shape of Nature's as it slept
"To wake & to unbar the caves that held
The treasure of the secrets of its reign
See the great bards of old who inly quelled
"The passions which they sung, as by their strain
May well be known: their living melody
Tempers its own contagion to the vein
"Of those who are infected with itI
Have suffered what I wrote, or viler pain!
"And so my words were seeds of misery
Even as the deeds of others.""Not as theirs,"
I saidhe pointed to a company
In which I recognized amid the heirs
Of Caesar's crime from him to Constantine,
The Anarchs old whose force & murderous snares
Had founded many a sceptre bearing line
And spread the plague of blood & gold abroad,
And Gregory & John and men divine
Who rose like shadows between Man & god
Till that eclipse, still hanging under Heaven,
Was worshipped by the world o'er which they strode
For the true Sun it quenched."Their power was given
But to destroy," replied the leader"I
Am one of those who have created, even
"If it be but a world of agony."
"Whence camest thou & whither goest thou?
How did thy course begin," I said, "& why?
"Mine eyes are sick of this perpetual flow
Of people, & my heart of one sad thought.
Speak.""Whence I came, partly I seem to know,
"And how & by what paths I have been brought
To this dread pass, methinks even thou mayst guess;
Why this should be my mind can compass not;
"Whither the conqueror hurries me still less.
But follow thou, & from spectator turn
Actor or victim in this wretchedness,
"And what thou wouldst be taught I then may learn
From thee.Now listen . . . In the April prime
When all the forest tops began to burn
"With kindling green, touched by the azure clime
Of the young year, I found myself asleep
Under a mountain which from unknown time
"Had yawned into a cavern high & deep,
And from it came a gentle rivulet
Whose water like clear air in its calm sweep
"Bent the soft grass & kept for ever wet
The stems of the sweet flowers, and filled the grove
With sound which all who hear must needs forget
"All pleasure & all pain, all hate & love,
Which they had known before that hour of rest:
A sleeping mother then would dream not of
"The only child who died upon her breast
At eventide, a king would mourn no more
The crown of which his brow was dispossest
"When the sun lingered o'er the Ocean floor
To gild his rival's new prosperity.
Thou wouldst forget thus vainly to deplore
"Ills, which if ills, can find no cure from thee,
The thought of which no other sleep will quell
Nor other music blot from memory
"So sweet & deep is the oblivious spell.
Whether my life had been before that sleep
The Heaven which I imagine, or a Hell
"Like this harsh world in which I wake to weep,
I know not. I arose & for a space
The scene of woods & waters seemed to keep,
"Though it was now broad day, a gentle trace
Of light diviner than the common Sun
Sheds on the common Earth, but all the place
"Was filled with many sounds woven into one
Oblivious melody, confusing sense
Amid the gliding waves & shadows dun;
"And as I looked the bright omnipresence
Of morning through the orient cavern flowed,
And the Sun's image radiantly intense
"Burned on the waters of the well that glowed
Like gold, and threaded all the forest maze
With winding paths of emerald firethere stood
"Amid the sun, as he amid the blaze
Of his own glory, on the vibrating
Floor of the fountain, paved with flashing rays,
"A shape all light, which with one hand did fling
Dew on the earth, as if she were the Dawn
Whose invisible rain forever seemed to sing
"A silver music on the mossy lawn,
And still before her on the dusky grass
Iris her many coloured scarf had drawn.
"In her right hand she bore a crystal glass
Mantling with bright Nepenthe;the fierce splendour
Fell from her as she moved under the mass
"Of the deep cavern, & with palms so tender
Their tread broke not the mirror of its billow,
Glided along the river, and did bend her
"Head under the dark boughs, till like a willow
Her fair hair swept the bosom of the stream
That whispered with delight to be their pillow.
"As one enamoured is upborne in dream
O'er lily-paven lakes mid silver mist
To wondrous music, so this shape might seem
"Partly to tread the waves with feet which kist
The dancing foam, partly to glide along
The airs that roughened the moist amethyst,
"Or the slant morning beams that fell among
The trees, or the soft shadows of the trees;
And her feet ever to the ceaseless song
"Of leaves & winds & waves & birds & bees
And falling drops moved in a measure new
Yet sweet, as on the summer evening breeze
"Up from the lake a shape of golden dew
Between two rocks, athwart the rising moon,
Moves up the east, where eagle never flew.
"And still her feet, no less than the sweet tune
To which they moved, seemed as they moved, to blot
The thoughts of him who gazed on them, & soon
"All that was seemed as if it had been not,
As if the gazer's mind was strewn beneath
Her feet like embers, & she, thought by thought,
"Trampled its fires into the dust of death,
As Day upon the threshold of the east
Treads out the lamps of night, until the breath
"Of darkness reillumines even the least
Of heaven's living eyeslike day she came,
Making the night a dream; and ere she ceased
"To move, as one between desire and shame
Suspended, I said'If, as it doth seem,
Thou comest from the realm without a name,
" 'Into this valley of perpetual dream,
Shew whence I came, and where I am, and why
Pass not away upon the passing stream.'
" 'Arise and quench thy thirst,' was her reply,
And as a shut lily, stricken by the wand
Of dewy morning's vital alchemy,
"I rose; and, bending at her sweet command,
Touched with faint lips the cup she raised,
And suddenly my brain became as sand
"Where the first wave had more than half erased
The track of deer on desert Labrador,
Whilst the fierce wolf from which they fled amazed
"Leaves his stamp visibly upon the shore
Until the second burstsso on my sight
Burst a new Vision never seen before.
"And the fair shape waned in the coming light
As veil by veil the silent splendour drops
From Lucifer, amid the chrysolite
"Of sunrise ere it strike the mountain tops
And as the presence of that fairest planet
Although unseen is felt by one who hopes
"That his day's path may end as he began it
In that star's smile, whose light is like the scent
Of a jonquil when evening breezes fan it,
"Or the soft note in which his dear lament
The Brescian shepherd breathes, or the caress
That turned his weary slumber to content.
"So knew I in that light's severe excess
The presence of that shape which on the stream
Moved, as I moved along the wilderness,
"More dimly than a day appearing dream,
The ghost of a forgotten form of sleep
A light from Heaven whose half extinguished beam
"Through the sick day in which we wake to weep
Glimmers, forever sought, forever lost.
So did that shape its obscure tenour keep
"Beside my path, as silent as a ghost;
But the new Vision, and its cold bright car,
With savage music, stunning music, crost
"The forest, and as if from some dread war
Triumphantly returning, the loud million
Fiercely extolled the fortune of her star.
"A moving arch of victory the vermilion
And green & azure plumes of Iris had
Built high over her wind-winged pavilion,
"And underneath aetherial glory clad
The wilderness, and far before her flew
The tempest of the splendour which forbade
Shadow to fall from leaf or stone;the crew
Seemed in that light like atomies that dance
Within a sunbeam.Some upon the new
"Embroidery of flowers that did enhance
The grassy vesture of the desart, played,
Forgetful of the chariot's swift advance;
"Others stood gazing till within the shade
Of the great mountain its light left them dim.
Others outspeeded it, and others made
"Circles around it like the clouds that swim
Round the high moon in a bright sea of air,
And more did follow, with exulting hymn,
"The chariot & the captives fettered there,
But all like bubbles on an eddying flood
Fell into the same track at last & were
"Borne onward.I among the multitude
Was swept; me sweetest flowers delayed not long,
Me not the shadow nor the solitude,
"Me not the falling stream's Lethean song,
Me, not the phantom of that early form
Which moved upon its motion,but among
"The thickest billows of the living storm
I plunged, and bared my bosom to the clime
Of that cold light, whose airs too soon deform.
"Before the chariot had begun to climb
The opposing steep of that mysterious dell,
Behold a wonder worthy of the rhyme
"Of him whom from the lowest depths of Hell
Through every Paradise & through all glory
Love led serene, & who returned to tell
"In words of hate & awe the wondrous story
How all things are transfigured, except Love;
For deaf as is a sea which wrath makes hoary
"The world can hear not the sweet notes that move
The sphere whose light is melody to lovers-
A wonder worthy of his rhymethe grove
"Grew dense with shadows to its inmost covers,
The earth was grey with phantoms, & the air
Was peopled with dim forms, as when there hovers
"A flock of vampire-bats before the glare
Of the tropic sun, bring ere evening
Strange night upon some Indian isle,thus were
"Phantoms diffused around, & some did fling
Shadows of shadows, yet unlike themselves,
Behind them, some like eaglets on the wing
"Were lost in the white blaze, others like elves
Danced in a thousand unimagined shapes
Upon the sunny streams & grassy shelves;
"And others sate chattering like restless apes
On vulgar paws and voluble like fire.
Some made a cradle of the ermined capes
"Of kingly mantles, some upon the tiar
Of pontiffs sate like vultures, others played
Within the crown which girt with empire
"A baby's or an idiot's brow, & made
Their nests in it; the old anatomies
Sate hatching their bare brood under the shade
"Of demon wings, and laughed from their dead eyes
To reassume the delegated power
Arrayed in which these worms did monarchize
"Who make this earth their charnel.Others more
Humble, like falcons sate upon the fist
Of common men, and round their heads did soar,
"Or like small gnats & flies, as thick as mist
On evening marshes, thronged about the brow
Of lawyer, statesman, priest & theorist,
"And others like discoloured flakes of snow
On fairest bosoms & the sunniest hair
Fell, and were melted by the youthful glow
"Which they extinguished; for like tears, they were
A veil to those from whose faint lids they rained
In drops of sorrow.I became aware
"Of whence those forms proceeded which thus stained
The track in which we moved; after brief space
From every form the beauty slowly waned,
"From every firmest limb & fairest face
The strength & freshness fell like dust, & left
The action & the shape without the grace
"Of life; the marble brow of youth was cleft
With care, and in the eyes where once hope shone
Desire like a lioness bereft
"Of its last cub, glared ere it died; each one
Of that great crowd sent forth incessantly
These shadows, numerous as the dead leaves blown
"In Autumn evening from a popular tree
Each, like himself & like each other were,
At first, but soon distorted, seemed to be
"Obscure clouds moulded by the casual air;
And of this stuff the car's creative ray
Wrought all the busy phantoms that were there
"As the sun shapes the cloudsthus, on the way
Mask after mask fell from the countenance
And form of all, and long before the day
"Was old, the joy which waked like Heaven's glance
The sleepers in the oblivious valley, died,
And some grew weary of the ghastly dance
"And fell, as I have fallen by the way side,
Those soonest from whose forms most shadows past
And least of strength & beauty did abide."
"Then, what is Life?" I said . . . the cripple cast
His eye upon the car which now had rolled
Onward, as if that look must be the last,
And answered. "Happy those for whom the fold
Of
Composed at Lerici on the Gulf of Spezzia in the spring and early summer of 1822 -- the poem on which Shelley was engaged at the time of his death. Published by Mrs. Shelley in the Posthumous Poems of 1824, from a MS. (now in the Bodleian library), whose corrections, omitted words, passages of unrevised improvisation, difficult hand, and long inaccessibility have so far prevented much certainty in the establishment of a text.

Form: terza rima.

The reference to Dante's Divine Comedy in lines 471-76 and to Petrarch's Triumphs in the title (both of which, like The Triumph of Life, are written in terza
rima stanzas) suggests two probable models for the poem.

132-34.
Mary Shelley's text seems impossible, but no textual authority has been
adduced for amending it. Misreading or miswriting of some kind must be
responsible for that apparently parallel, but conflicting, pair, "were there" and
"were neither." W. M. Rossetti makes some sense out of the passage by amending
"or" in 132 to "for" and "were there" in 134 to "whether", and by placing a
semi-colon at the end of 131.

134.
Of Athens or Jerusalem. Commentators assume that the renouncing figures
of which Shelley is thinking are Socrates in Athens and Jesus in Jerusalem. But
the corruption of the text here makes any interpretation doubtful.

190.
Grim Feature: a reminiscence of Paradise Lost, X, 279, where it
represents Death and carries the Latin meaning of "factura" or "creature."

204.
Rousseau. Compare Byron's portrait of Rousseau in Childe Harold's
Pilgrimage, III, lxxvii-lxxxii.

236.
Frederick and Paul, Catherine and Leopold: Frederick the Great of Prussia,
Czar Paul and Catherine the Great of Russia, and Leopold II of the Holy Roman
Empire.

254.
Plato. In the lines which follow, Shelley refers to the legend that Plato in
his old age fell in love with a boy, whose name, Aster, is Greek for a star as
well as for a particular (and short-lived) flower.

261.
The tutor and his pupil: Aristotle and Alexander the Great.

283-84.
The heirs of Caesar's crime from him to Constantine. Julius Caesar's
crime was to undermine the Roman republic and prepare the way for the
Roman emperors ("anarch chiefs" in 286), a procession of which up to
Constantine Shelley now observes.

288.
Gregory and John. "Gregory the Great is appropriate, as the true founder
of the independent political power of the papacy. Which of many Johns is
involved, there is no way of telling" (H. Bloom).

414.
Lucifer: the Morning Star.

421-22.
The soft note in which his dear lament the Brescian shepherd breathes.
"The favourite song, 'Stanco di pascolar le peccorelle, [being weary of pasturing
the little sheep], is a Brescian national air" (Mrs. Shelley's note).

439.
Iris: classical goddess of the rainbow.

472.
Him: Dante in The Divine Comedy.

544.
Here the MS. breaks off.


~ Percy Bysshe Shelley, The Triumph Of Life
,
112: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

,
113:A Lyrical Drama, In Four Acts.
Audisne haec amphiarae, sub terram abdite?

ACT I
Scene.A Ravine of Icy Rocks in the Indian Caucasus. Prometheus is discovered bound to the Precipice. Panthea andIone are seated at his feet. Time, night. During the Scene, morning slowly breaks.
Prometheus.
Monarch of Gods and Dmons, and all Spirits
But One, who throng those bright and rolling worlds
Which Thou and I alone of living things
Behold with sleepless eyes! regard this Earth
Made multitudinous with thy slaves, whom thou
Requitest for knee-worship, prayer, and praise,
And toil, and hecatombs of broken hearts,
With fear and self-contempt and barren hope.
Whilst me, who am thy foe, eyeless in hate,
Hast thou made reign and triumph, to thy scorn,
O'er mine own misery and thy vain revenge.
Three thousand years of sleep-unsheltered hours,
And moments aye divided by keen pangs
Till they seemed years, torture and solitude,
Scorn and despair,these are mine empire:
More glorious far than that which thou surveyest
From thine unenvied throne, O Mighty God!
Almighty, had I deigned to share the shame
Of thine ill tyranny, and hung not here
Nailed to this wall of eagle-baffling mountain,
Black, wintry, dead, unmeasured; without herb,
Insect, or beast, or shape or sound of life.
Ah me! alas, pain, pain ever, for ever!
No change, no pause, no hope! Yet I endure.
I ask the Earth, have not the mountains felt?
I ask yon Heaven, the all-beholding Sun,
Has it not seen? The Sea, in storm or calm,
Heaven's ever-changing Shadow, spread below,
Have its deaf waves not heard my agony?
Ah me! alas, pain, pain ever, for ever!
The crawling glaciers pierce me with the spears
Of their moon-freezing crystals, the bright chains
Eat with their burning cold into my bones.
Heaven's wingd hound, polluting from thy lips
His beak in poison not his own, tears up
My heart; and shapeless sights come wandering by,
The ghastly people of the realm of dream,
Mocking me: and the Earthquake-fiends are charged
To wrench the rivets from my quivering wounds
When the rocks split and close again behind:
While from their loud abysses howling throng
The genii of the storm, urging the rage
Of whirlwind, and afflict me with keen hail.
And yet to me welcome is day and night,
Whether one breaks the hoar frost of the morn,
Or starry, dim, and slow, the other climbs
The leaden-coloured east; for then they lead
The wingless, crawling hours, one among whom
As some dark Priest hales the reluctant victim
Shall drag thee, cruel King, to kiss the blood
From these pale feet, which then might trample thee
If they disdained not such a prostrate slave.
Disdain! Ah no! I pity thee. What ruin
Will hunt thee undefended through wide Heaven!
How will thy soul, cloven to its depth with terror,
Gape like a hell within! I speak in grief,
Not exultation, for I hate no more,
As then ere misery made me wise. The curse
Once breathed on thee I would recall. Ye Mountains,
Whose many-voicd Echoes, through the mist
Of cataracts, flung the thunder of that spell!
Ye icy Springs, stagnant with wrinkling frost,
Which vibrated to hear me, and then crept
Shuddering through India! Thou serenest Air,
Through which the Sun walks burning without beams!
And ye swift Whirlwinds, who on poisd wings
Hung mute and moveless o'er yon hushed abyss,
As thunder, louder than your own, made rock
The orbd world! If then my words had power,
Though I am changed so that aught evil wish
Is dead within; although no memory be
Of what is hate, let them not lose it now!
What was that curse? for ye all heard me speak.
First Voice
(from the Mountains).
Thrice three hundred thousand years
O'er the Earthquake's couch we stood:
Oft, as men convulsed with fears,
We trembled in our multitude.
Second Voice
(from the Springs).
Thunderbolts had parched our water,
We had been stained with bitter blood,
And had run mute, 'mid shrieks of slaughter,
Thro' a city and a solitude.
Third Voice
(from the Air).
I had clothed, since Earth uprose,
Its wastes in colours not their own,
And oft had my serene repose
Been cloven by many a rending groan.
Fourth Voice
(from the Whirlwinds).
We had soared beneath these mountains
Unresting ages; nor had thunder,
Nor yon volcano's flaming fountains,
Nor any power above or under
Ever made us mute with wonder.
First Voice.
But never bowed our snowy crest
As at the voice of thine unrest.
Second Voice.
Never such a sound before
To the Indian waves we bore.
A pilot asleep on the howling sea
Leaped up from the deck in agony,
And heard, and cried, 'Ah, woe is me!'
And died as mad as the wild waves be.
Third Voice.
By such dread words from Earth to Heaven
My still realm was never riven:
When its wound was closed, there stood
Darkness o'er the day like blood.
Fourth Voice.
And we shrank back: for dreams of ruin
To frozen caves our flight pursuing
Made us keep silencethusand thus
Though silence is as hell to us.
The Earth.
The tongueless Caverns of the craggy hills
Cried, 'Misery!' then; the hollow Heaven replied,
'Misery!' And the Ocean's purple waves,
Climbing the land, howled to the lashing winds,
And the pale nations heard it, 'Misery!'
Prometheus.
I heard a sound of voices: not the voice
Which I gave forth. Mother, thy sons and thou
Scorn him, without whose all-enduring will
Beneath the fierce omnipotence of Jove,
Both they and thou had vanished, like thin mist
Unrolled on the morning wind. Know ye not me,
The Titan? He who made his agony
The barrier to your else all-conquering foe?
Oh, rock-embosomed lawns, and snow-fed streams,
Now seen athwart frore vapours, deep below,
Through whose o'ershadowing woods I wandered once
With Asia, drinking life from her loved eyes;
Why scorns the spirit which informs ye, now
To commune with me? me alone, who checked,
As one who checks a fiend-drawn charioteer,
The falsehood and the force of him who reigns
Supreme, and with the groans of pining slaves
Fills your dim glens and liquid wildernesses:
Why answer ye not, still? Brethren!
The Earth.
                   They dare not.
                   Prometheus.
Who dares? for I would hear that curse again.
Ha, what an awful whisper rises up!
'Tis scarce like sound: it tingles through the frame
As lightning tingles, hovering ere it strike.
Speak, Spirit! from thine inorganic voice
I only know that thou art moving near
And love. How cursed I him?
The Earth.
               How canst thou hear
Who knowest not the language of the dead?
Prometheus.
Thou art a living spirit; speak as they.
The Earth.
I dare not speak like life, lest Heaven's fell King
Should hear, and link me to some wheel of pain
More torturing than the one whereon I roll.
Subtle thou art and good, and though the Gods
Hear not this voice, yet thou art more than God,
Being wise and kind: earnestly hearken now.
Prometheus.
Obscurely through my brain, like shadows dim,
Sweep awful thoughts, rapid and thick. I feel
Faint, like one mingled in entwining love;
Yet 'tis not pleasure.
The Earth.
            No, thou canst not hear:
Thou art immortal, and this tongue is known
Only to those who die.
Prometheus.
            And what art thou,
O, melancholy Voice?
The Earth.
           I am the Earth,
Thy mother; she within whose stony veins,
To the last fibre of the loftiest tree
Whose thin leaves trembled in the frozen air,
Joy ran, as blood within a living frame,
When thou didst from her bosom, like a cloud
Of glory, arise, a spirit of keen joy!
And at thy voice her pining sons uplifted
Their prostrate brows from the polluting dust,
And our almighty Tyrant with fierce dread
Grew pale, until his thunder chained thee here.
Then, see those million worlds which burn and roll
Around us: their inhabitants beheld
My spherd light wane in wide Heaven; the sea
Was lifted by strange tempest, and new fire
From earthquake-rifted mountains of bright snow
Shook its portentous hair beneath Heaven's frown;
Lightning and Inundation vexed the plains;
Blue thistles bloomed in cities; foodless toads
Within voluptuous chambers panting crawled:
When Plague had fallen on man, and beast, and worm,
And Famine; and black blight on herb and tree;
And in the corn, and vines, and meadow-grass,
Teemed ineradicable poisonous weeds
Draining their growth, for my wan breast was dry
With grief; and the thin air, my breath, was stained
With the contagion of a mother's hate
Breathed on her child's destroyer; ay, I heard
Thy curse, the which, if thou rememberest not,
Yet my innumerable seas and streams,
Mountains, and caves, and winds, and yon wide air,
And the inarticulate people of the dead,
Preserve, a treasured spell. We meditate
In secret joy and hope those dreadful words,
But dare not speak them.
Prometheus.
             Venerable mother!
All else who live and suffer take from thee
Some comfort; flowers, and fruits, and happy sounds,
And love, though fleeting; these may not be mine.
But mine own words, I pray, deny me not.
The Earth.
They shall be told. Ere Babylon was dust,
The Magus Zoroaster, my dead child,
Met his own image walking in the garden.
That apparition, sole of men, he saw.
For know there are two worlds of life and death:
One that which thou beholdest; but the other
Is underneath the grave, where do inhabit
The shadows of all forms that think and live
Till death unite them and they part no more;
Dreams and the light imaginings of men,
And all that faith creates or love desires,
Terrible, strange, sublime and beauteous shapes.
There thou art, and dost hang, a writhing shade,
'Mid whirlwind-peopled mountains; all the gods
Are there, and all the powers of nameless worlds,
Vast, sceptred phantoms; heroes, men, and beasts;
And Demogorgon, a tremendous gloom;
And he, the supreme Tyrant, on his throne
Of burning gold. Son, one of these shall utter
The curse which all remember. Call at will
Thine own ghost, or the ghost of Jupiter,
Hades or Typhon, or what mightier Gods
From all-prolific Evil, since thy ruin
Have sprung, and trampled on my prostrate sons.
Ask, and they must reply: so the revenge
Of the Supreme may sweep through vacant shades,
As rainy wind through the abandoned gate
Of a fallen palace.
Prometheus.
          Mother, let not aught
Of that which may be evil, pass again
My lips, or those of aught resembling me.
Phantasm of Jupiter, arise, appear!
Ione.
My wings are folded o'er mine ears:
  My wings are crossd o'er mine eyes:
Yet through their silver shade appears,
  And through their lulling plumes arise,
A Shape, a throng of sounds;
  May it be no ill to thee
O thou of many wounds!
Near whom, for our sweet sister's sake,
Ever thus we watch and wake.
Panthea.
The sound is of whirlwind underground,
  Earthquake, and fire, and mountains cloven;
The shape is awful like the sound,
  Clothed in dark purple, star-inwoven.
A sceptre of pale gold
  To stay steps proud, o'er the slow cloud
His veind hand doth hold.
Cruel he looks, but calm and strong,
Like one who does, not suffers wrong.
Phantasm of Jupiter.
Why have the secret powers of this strange world
Driven me, a frail and empty phantom, hither
On direst storms? What unaccustomed sounds
Are hovering on my lips, unlike the voice
With which our pallid race hold ghastly talk
In darkness? And, proud sufferer, who art thou?
Prometheus.
Tremendous Image, as thou art must be
He whom thou shadowest forth. I am his foe,
The Titan. Speak the words which I would hear,
Although no thought inform thine empty voice.
The Earth.
Listen! And though your echoes must be mute,
Gray mountains, and old woods, and haunted springs,
Prophetic caves, and isle-surrounding streams,
Rejoice to hear what yet ye cannot speak.
Phantasm.
A spirit seizes me and speaks within:
It tears me as fire tears a thunder-cloud.
Panthea.
See, how he lifts his mighty looks, the Heaven
Darkens above.
Ione.
       He speaks! O shelter me!
       Prometheus.
I see the curse on gestures proud and cold,
And looks of firm defiance, and calm hate,
And such despair as mocks itself with smiles,
Written as on a scroll: yet speak: Oh, speak!
Phantasm.
Fiend, I defy thee! with a calm, fixed mind,
  All that thou canst inflict I bid thee do;
Foul Tyrant both of Gods and Human-kind,
  One only being shalt thou not subdue.
Rain then thy plagues upon me here,
Ghastly disease, and frenzying fear;
And let alternate frost and fire
Eat into me, and be thine ire
Lightning, and cutting hail, and legioned forms
Of furies, driving by upon the wounding storms.
Ay, do thy worst. Thou art omnipotent.
  O'er all things but thyself I gave thee power,
And my own will. Be thy swift mischiefs sent
  To blast mankind, from yon ethereal tower.
Let thy malignant spirit move
In darkness over those I love:
On me and mine I imprecate
The utmost torture of thy hate;
And thus devote to sleepless agony,
This undeclining head while thou must reign on high.
But thou, who art the God and Lord: O, thou,
  Who fillest with thy soul this world of woe,
To whom all things of Earth and Heaven do bow
  In fear and worship: all-prevailing foe!
I curse thee! let a sufferer's curse
Clasp thee, his torturer, like remorse;
Till thine Infinity shall be
A robe of envenomed agony;
And thine Omnipotence a crown of pain,
To cling like burning gold round thy dissolving brain.
Heap on thy soul, by virtue of this Curse,
  Ill deeds, then be thou damned, beholding good;
Both infinite as is the universe,
  And thou, and thy self-torturing solitude.
An awful image of calm power
Though now thou sittest, let the hour
Come, when thou must appear to be
That which thou art internally;
And after many a false and fruitless crime
Scorn track thy lagging fall through boundless space and time.
Prometheus.
Were these my words, O Parent?
The Earth.
                They were thine.
                Prometheus.
It doth repent me: words are quick and vain;
Grief for awhile is blind, and so was mine.
I wish no living thing to suffer pain.
The Earth.
Misery, Oh misery to me,
That Jove at length should vanquish thee.
Wail, howl aloud, Land and Sea,
The Earth's rent heart shall answer ye.
Howl, Spirits of the living and the dead,
Your refuge, your defence lies fallen and vanquishd.
First Echo.
Lies fallen and vanquishd!
Second Echo.
Fallen and vanquishd!
Ione.
Fear not: 'tis but some passing spasm,
The Titan is unvanquished still.
But see, where through the azure chasm
Of yon forked and snowy hill
Trampling the slant winds on high
With golden-sandalled feet, that glow
Under plumes of purple dye,
Like rose-ensanguined ivory,
A Shape comes now,
Stretching on high from his right hand
A serpent-cinctured wand.
Panthea.
'Tis Jove's world-wandering herald, Mercury.
Ione.
And who are those with hydra tresses
And iron wings that climb the wind,
Whom the frowning God represses
Like vapours steaming up behind,
Clanging loud, an endless crowd
Panthea.
These are Jove's tempest-walking hounds,
Whom he gluts with groans and blood,
When charioted on sulphurous cloud
He bursts Heaven's bounds.
Ione.
Are they now led, from the thin dead
On new pangs to be fed?
Panthea.
The Titan looks as ever, firm, not proud.
First Fury.
Ha! I scent life!
Second Fury.
         Let me but look into his eyes!
         Third Fury.
The hope of torturing him smells like a heap
Of corpses, to a death-bird after battle.
First Fury.
Darest thou delay, O Herald! take cheer, Hounds
Of Hell: what if the Son of Maia soon
Should make us food and sportwho can please long
The Omnipotent?
Mercury.
        Back to your towers of iron,
And gnash, beside the streams of fire and wail,
Your foodless teeth. Geryon, arise! and Gorgon,
Chimra, and thou Sphinx, subtlest of fiends
Who ministered to Thebes Heaven's poisoned wine,
Unnatural love, and more unnatural hate:
These shall perform your task.
First Fury.
                Oh, mercy! mercy!
We die with our desire: drive us not back!
Mercury.
Crouch then in silence.
            Awful Sufferer!
To thee unwilling, most unwillingly
I come, by the great Father's will driven down,
To execute a doom of new revenge.
Alas! I pity thee, and hate myself
That I can do no more: aye from thy sight
Returning, for a season, Heaven seems Hell,
So thy worn form pursues me night and day,
Smiling reproach. Wise art thou, firm and good,
But vainly wouldst stand forth alone in strife
Against the Omnipotent; as yon clear lamps
That measure and divide the weary years
From which there is no refuge, long have taught
And long must teach. Even now thy Torturer arms
With the strange might of unimagined pains
The powers who scheme slow agonies in Hell,
And my commission is to lead them here,
Or what more subtle, foul, or savage fiends
People the abyss, and leave them to their task.
Be it not so! there is a secret known
To thee, and to none else of living things,
Which may transfer the sceptre of wide Heaven,
The fear of which perplexes the Supreme:
Clothe it in words, and bid it clasp his throne
In intercession; bend thy soul in prayer,
And like a suppliant in some gorgeous fane,
Let the will kneel within thy haughty heart:
For benefits and meek submission tame
The fiercest and the mightiest.
Prometheus.
                 Evil minds
Change good to their own nature. I gave all
He has; and in return he chains me here
Years, ages, night and day: whether the Sun
Split my parched skin, or in the moony night
The crystal-wingd snow cling round my hair:
Whilst my belovd race is trampled down
By his thought-executing ministers.
Such is the tyrant's recompense: 'tis just:
He who is evil can receive no good;
And for a world bestowed, or a friend lost,
He can feel hate, fear, shame; not gratitude:
He but requites me for his own misdeed.
Kindness to such is keen reproach, which breaks
With bitter stings the light sleep of Revenge.
Submission, thou dost know I cannot try:
For what submission but that fatal word,
The death-seal of mankind's captivity,
Like the Sicilian's hair-suspended sword,
Which trembles o'er his crown, would he accept,
Or could I yield? Which yet I will not yield.
Let others flatter Crime, where it sits throned
In brief Omnipotence: secure are they:
For Justice, when triumphant, will weep down
Pity, not punishment, on her own wrongs,
Too much avenged by those who err. I wait,
Enduring thus, the retributive hour
Which since we spake is even nearer now.
But hark, the hell-hounds clamour: fear delay:
Behold! Heaven lowers under thy Father's frown.
Mercury.
Oh, that we might be spared: I to inflict
And thou to suffer! Once more answer me:
Thou knowest not the period of Jove's power?
Prometheus.
I know but this, that it must come.
Mercury.
                   Alas!
Thou canst not count thy years to come of pain?
Prometheus.
They last while Jove must reign: nor more, nor less
Do I desire or fear.
Mercury.
           Yet pause, and plunge
Into Eternity, where recorded time,
Even all that we imagine, age on age,
Seems but a point, and the reluctant mind
Flags wearily in its unending flight,
Till it sink, dizzy, blind, lost, shelterless;
Perchance it has not numbered the slow years
Which thou must spend in torture, unreprieved?
Prometheus.
Perchance no thought can count them, yet they pass.
Mercury.
If thou might'st dwell among the Gods the while
Lapped in voluptuous joy?
Prometheus.
              I would not quit
This bleak ravine, these unrepentant pains.
Mercury.
Alas! I wonder at, yet pity thee.
Prometheus.
Pity the self-despising slaves of Heaven,
Not me, within whose mind sits peace serene,
As light in the sun, throned: how vain is talk!
Call up the fiends.
Ione.
          O, sister, look! White fire
Has cloven to the roots yon huge snow-loaded cedar;
How fearfully God's thunder howls behind!
Mercury.
I must obey his words and thine: alas!
Most heavily remorse hangs at my heart!
Panthea.
See where the child of Heaven, with wingd feet,
Runs down the slanted sunlight of the dawn.
Ione.
Dear sister, close thy plumes over thine eyes
Lest thou behold and die: they come: they come
Blackening the birth of day with countless wings,
And hollow underneath, like death.
First Fury.
                  Prometheus!
                  Second Fury.
Immortal Titan!
Third Fury.
        Champion of Heaven's slaves!
        Prometheus.
He whom some dreadful voice invokes is here,
Prometheus, the chained Titan. Horrible forms,
What and who are ye? Never yet there came
Phantasms so foul through monster-teeming Hell
From the all-miscreative brain of Jove;
Whilst I behold such execrable shapes,
Methinks I grow like what I contemplate,
And laugh and stare in loathsome sympathy.
First Fury.
We are the ministers of pain, and fear,
And disappointment, and mistrust, and hate,
And clinging crime; and as lean dogs pursue
Through wood and lake some struck and sobbing fawn,
We track all things that weep, and bleed, and live,
When the great King betrays them to our will.
Prometheus.
Oh! many fearful natures in one name,
I know ye; and these lakes and echoes know
The darkness and the clangour of your wings.
But why more hideous than your loathd selves
Gather ye up in legions from the deep?
Second Fury.
We knew not that: Sisters, rejoice, rejoice!
Prometheus.
Can aught exult in its deformity?
Second Fury.
The beauty of delight makes lovers glad,
Gazing on one another: so are we.
As from the rose which the pale priestess kneels
To gather for her festal crown of flowers
The areal crimson falls, flushing her cheek,
So from our victim's destined agony
The shade which is our form invests us round,
Else we are shapeless as our mother Night.
Prometheus.
I laugh your power, and his who sent you here,
To lowest scorn. Pour forth the cup of pain.
First Fury.
Thou thinkest we will rend thee bone from bone,
And nerve from nerve, working like fire within?
Prometheus.
Pain is my element, as hate is thine;
Ye rend me now: I care not.
Second Fury.
               Dost imagine
We will but laugh into thy lidless eyes?
Prometheus.
I weigh not what ye do, but what ye suffer,
Being evil. Cruel was the power which called
You, or aught else so wretched, into light.
Third Fury.
Thou think'st we will live through thee, one by one,
Like animal life, and though we can obscure not
The soul which burns within, that we will dwell
Beside it, like a vain loud multitude
Vexing the self-content of wisest men:
That we will be dread thought beneath thy brain,
And foul desire round thine astonished heart,
And blood within thy labyrinthine veins
Crawling like agony?
Prometheus.
           Why, ye are thus now;
Yet am I king over myself, and rule
The torturing and conflicting throngs within,
As Jove rules you when Hell grows mutinous.
Chorus of Furies.
From the ends of the earth, from the ends of the earth,
Where the night has its grave and the morning its birth,
     Come, come, come!
Oh, ye who shake hills with the scream of your mirth,
When cities sink howling in ruin; and ye
Who with wingless footsteps trample the sea,
And close upon Shipwreck and Famine's track,
Sit chattering with joy on the foodless wreck;
     Come, come, come!
Leave the bed, low, cold, and red,
Strewed beneath a nation dead;
Leave the hatred, as in ashes
  Fire is left for future burning:
It will burst in bloodier flashes
  When ye stir it, soon returning:
Leave the self-contempt implanted
In young spirits, sense-enchanted,
  Misery's yet unkindled fuel:
  Leave Hell's secrets half unchanted
   To the maniac dreamer; cruel
  More than ye can be with hate
    Is he with fear.
     Come, come, come!
We are steaming up from Hell's wide gate
And we burthen the blast of the atmosphere,
But vainly we toil till ye come here.
Ione.
Sister, I hear the thunder of new wings.
Panthea.
These solid mountains quiver with the sound
Even as the tremulous air: their shadows make
The space within my plumes more black than night.
First Fury.
Your call was as a wingd car
Driven on whirlwinds fast and far;
It rapped us from red gulfs of war.
Second Fury.
From wide cities, famine-wasted;
Third Fury.
Groans half heard, and blood untasted;
Fourth Fury.
Kingly conclaves stern and cold,
Where blood with gold is bought and sold;
Fifth Fury.
From the furnace, white and hot,
In which
A Fury.
     Speak not: whisper not:
I know all that ye would tell,
But to speak might break the spell
Which must bend the Invincible,
The stern of thought;
He yet defies the deepest power of Hell.
A Fury.
Tear the veil!
Another Fury.
       It is torn.
       Chorus.
              The pale stars of the morn
Shine on a misery, dire to be borne.
Dost thou faint, mighty Titan? We laugh thee to scorn.
Dost thou boast the clear knowledge thou waken'dst for man?
Then was kindled within him a thirst which outran
Those perishing waters; a thirst of fierce fever,
Hope, love, doubt, desire, which consume him for ever.
  One came forth of gentle worth
  Smiling on the sanguine earth;
  His words outlived him, like swift poison
   Withering up truth, peace, and pity.
  Look! where round the wide horizon
   Many a million-peopled city
  Vomits smoke in the bright air.
  Hark that outcry of despair!
  'Tis his mild and gentle ghost
   Wailing for the faith he kindled:
  Look again, the flames almost
   To a glow-worm's lamp have dwindled:
The survivors round the embers
Gather in dread.
    Joy, joy, joy!
Past ages crowd on thee, but each one remembers,
And the future is dark, and the present is spread
Like a pillow of thorns for thy slumberless head.
Semichorus I.
Drops of bloody agony flow
From his white and quivering brow.
Grant a little respite now:
See a disenchanted nation
Springs like day from desolation;
To Truth its state is dedicate,
And Freedom leads it forth, her mate;
A legioned band of linkd brothers
Whom Love calls children
Semichorus II.
              'Tis another's:
See how kindred murder kin:
'Tis the vintage-time for death and sin:
Blood, like new wine, bubbles within:
  Till Despair smothers
The struggling world, which slaves and tyrants win.
[All the Furies vanish, except one.
Ione.
Hark, sister! what a low yet dreadful groan
Quite unsuppressed is tearing up the heart
Of the good Titan, as storms tear the deep,
And beasts hear the sea moan in inland caves.
Darest thou observe how the fiends torture him?
Panthea.
Alas! I looked forth twice, but will no more.
Ione.
What didst thou see?
Panthea.
           A woful sight: a youth
With patient looks nailed to a crucifix.
Ione.
What next?
Panthea.
     The heaven around, the earth below
Was peopled with thick shapes of human death,
All horrible, and wrought by human hands,
And some appeared the work of human hearts,
For men were slowly killed by frowns and smiles:
And other sights too foul to speak and live
Were wandering by. Let us not tempt worse fear
By looking forth: those groans are grief enough.
Fury.
Behold an emblem: those who do endure
Deep wrongs for man, and scorn, and chains, but heap
Thousandfold torment on themselves and him.
Prometheus.
Remit the anguish of that lighted stare;
Close those wan lips; let that thorn-wounded brow
Stream not with blood; it mingles with thy tears!
Fix, fix those tortured orbs in peace and death,
So thy sick throes shake not that crucifix,
So those pale fingers play not with thy gore.
O, horrible! Thy name I will not speak,
It hath become a curse. I see, I see,
The wise, the mild, the lofty, and the just,
Whom thy slaves hate for being like to thee,
Some hunted by foul lies from their heart's home,
An early-chosen, late-lamented home;
As hooded ounces cling to the driven hind;
Some linked to corpses in unwholesome cells:
SomeHear I not the multitude laugh loud?
Impaled in lingering fire: and mighty realms
Float by my feet, like sea-uprooted isles,
Whose sons are kneaded down in common blood
By the red light of their own burning homes.
Fury.
Blood thou canst see, and fire; and canst hear groans;
Worse things, unheard, unseen, remain behind.
Prometheus.
Worse?
Fury.
   In each human heart terror survives
The ravin it has gorged: the loftiest fear
All that they would disdain to think were true:
Hypocrisy and custom make their minds
The fanes of many a worship, now outworn.
They dare not devise good for man's estate,
And yet they know not that they do not dare.
The good want power, but to weep barren tears.
The powerful goodness want: worse need for them.
The wise want love; and those who love want wisdom;
And all best things are thus confused to ill.
Many are strong and rich, and would be just,
But live among their suffering fellow-men
As if none felt: they know not what they do.
Prometheus.
Thy words are like a cloud of wingd snakes;
And yet I pity those they torture not.
Fury.
Thou pitiest them? I speak no more!
[Vanishes.
Prometheus.
                   Ah woe!
Ah woe! Alas! pain, pain ever, for ever!
I close my tearless eyes, but see more clear
Thy works within my woe-illumd mind,
Thou subtle tyrant! Peace is in the grave.
The grave hides all things beautiful and good:
I am a God and cannot find it there,
Nor would I seek it: for, though dread revenge,
This is defeat, fierce king, not victory.
The sights with which thou torturest gird my soul
With new endurance, till the hour arrives
When they shall be no types of things which are.
Panthea.
Alas! what sawest thou more?
Prometheus.
               There are two woes:
To speak, and to behold; thou spare me one.
Names are there, Nature's sacred watchwords, they
Were borne aloft in bright emblazonry;
The nations thronged around, and cried aloud,
As with one voice, Truth, liberty, and love!
Suddenly fierce confusion fell from heaven
Among them: there was strife, deceit, and fear:
Tyrants rushed in, and did divide the spoil.
This was the shadow of the truth I saw.
The Earth.
I felt thy torture, son; with such mixed joy
As pain and virtue give. To cheer thy state
I bid ascend those subtle and fair spirits,
Whose homes are the dim caves of human thought,
And who inhabit, as birds wing the wind,
Its world-surrounding aether: they behold
Beyond that twilight realm, as in a glass,
The future: may they speak comfort to thee!
Panthea.
Look, sister, where a troop of spirits gather,
Like flocks of clouds in spring's delightful weather,
Thronging in the blue air!
Ione.
              And see! more come,
Like fountain-vapours when the winds are dumb,
That climb up the ravine in scattered lines.
And, hark! is it the music of the pines?
Is it the lake? Is it the waterfall?
Panthea.
'Tis something sadder, sweeter far than all.
Chorus of Spirits.
From unremembered ages we
Gentle guides and guardians be
Of heaven-oppressed mortality;
And we breathe, and sicken not,
The atmosphere of human thought:
Be it dim, and dank, and gray,
Like a storm-extinguished day,
Travelled o'er by dying gleams;
Be it bright as all between
Cloudless skies and windless streams,
Silent, liquid, and serene;
As the birds within the wind,
As the fish within the wave,
As the thoughts of man's own mind
Float through all above the grave;
We make there our liquid lair,
Voyaging cloudlike and unpent
Through the boundless element:
Thence we bear the prophecy
Which begins and ends in thee!
Ione.
More yet come, one by one: the air around them
Looks radiant as the air around a star.
First Spirit.
On a battle-trumpet's blast
I fled hither, fast, fast, fast,
'Mid the darkness upward cast.
From the dust of creeds outworn,
From the tyrant's banner torn,
Gathering 'round me, onward borne,
There was mingled many a cry
Freedom! Hope! Death! Victory!
Till they faded through the sky;
And one sound, above, around,
One sound beneath, around, above,
Was moving; 'twas the soul of Love;
'Twas the hope, the prophecy,
Which begins and ends in thee.
Second Spirit.
A rainbow's arch stood on the sea,
Which rocked beneath, immovably;
And the triumphant storm did flee,
Like a conqueror, swift and proud,
Between, with many a captive cloud,
A shapeless, dark and rapid crowd,
Each by lightning riven in half:
I heard the thunder hoarsely laugh:
Mighty fleets were strewn like chaff
And spread beneath a hell of death
O'er the white waters. I alit
On a great ship lightning-split,
And speeded hither on the sigh
Of one who gave an enemy
His plank, then plunged aside to die.
Third Spirit.
I sate beside a sage's bed,
And the lamp was burning red
Near the book where he had fed,
When a Dream with plumes of flame,
To his pillow hovering came,
And I knew it was the same
Which had kindled long ago
Pity, eloquence, and woe;
And the world awhile below
Wore the shade, its lustre made.
It has borne me here as fleet
As Desire's lightning feet:
I must ride it back ere morrow,
Or the sage will wake in sorrow.
Fourth Spirit.
On a poet's lips I slept
Dreaming like a love-adept
In the sound his breathing kept;
Nor seeks nor finds he mortal blisses,
But feeds on the areal kisses
Of shapes that haunt thought's wildernesses.
He will watch from dawn to gloom
The lake-reflected sun illume
The yellow bees in the ivy-bloom,
Nor heed nor see, what things they be;
But from these create he can
Forms more real than living man,
Nurslings of immortality!
One of these awakened me,
And I sped to succour thee.
Ione.
Behold'st thou not two shapes from the east and west
Come, as two doves to one belovd nest,
Twin nurslings of the all-sustaining air
On swift still wings glide down the atmosphere?
And, hark! their sweet, sad voices! 'tis despair
Mingled with love and then dissolved in sound.
Panthea.
Canst thou speak, sister? all my words are drowned.
Ione.
Their beauty gives me voice. See how they float
On their sustaining wings of skiey grain,
Orange and azure deepening into gold:
Their soft smiles light the air like a star's fire.
Chorus of Spirits.
Hast thou beheld the form of Love?
Fifth Spirit.
                  As over wide dominions
I sped, like some swift cloud that wings the wide air's wildernesses,
That planet-crested shape swept by on lightning-braided pinions,
Scattering the liquid joy of life from his ambrosial tresses:
His footsteps paved the world with light; but as I passed 'twas fading,
And hollow Ruin yawned behind: great sages bound in madness,
And headless patriots, and pale youths who perished, unupbraiding,
Gleamed in the night. I wandered o'er, till thou, O King of sadness,
Turned by thy smile the worst I saw to recollected gladness.
Sixth Spirit.
Ah, sister! Desolation is a delicate thing:
It walks not on the earth, it floats not on the air,
But treads with lulling footstep, and fans with silent wing
The tender hopes which in their hearts the best and gentlest bear;
Who, soothed to false repose by the fanning plumes above
And the music-stirring motion of its soft and busy feet,
Dream visions of areal joy, and call the monster, Love,
And wake, and find the shadow Pain, as he whom now we greet.
Chorus.
Though Ruin now Love's shadow be,
Following him, destroyingly,
On Death's white and wingd steed,
Which the fleetest cannot flee,
Trampling down both flower and weed,
Man and beast, and foul and fair,
Like a tempest through the air;
Thou shalt quell this horseman grim,
Woundless though in heart or limb.
Prometheus.
Spirits! how know ye this shall be?
Chorus.
In the atmosphere we breathe,
As buds grow red when the snow-storms flee,
From Spring gathering up beneath,
Whose mild winds shake the elder brake,
And the wandering herdsmen know
That the white-thorn soon will blow:
Wisdom, Justice, Love, and Peace,
When they struggle to increase,
  Are to us as soft winds be
  To shepherd boys, the prophecy
  Which begins and ends in thee.
  Ione.
Where are the Spirits fled?
Panthea.
               Only a sense
Remains of them, like the omnipotence
Of music, when the inspired voice and lute
Languish, ere yet the responses are mute,
Which through the deep and labyrinthine soul,
Like echoes through long caverns, wind and roll.
Prometheus.
How fair these airborn shapes! and yet I feel
Most vain all hope but love; and thou art far,
Asia! who, when my being overflowed,
Wert like a golden chalice to bright wine
Which else had sunk into the thirsty dust.
All things are still: alas! how heavily
This quiet morning weighs upon my heart;
Though I should dream I could even sleep with grief
If slumber were denied not. I would fain
Be what it is my destiny to be,
The saviour and the strength of suffering man,
Or sink into the original gulf of things:
There is no agony, and no solace left;
Earth can console, Heaven can torment no more.
Panthea.
Hast thou forgotten one who watches thee
The cold dark night, and never sleeps but when
The shadow of thy spirit falls on her?
Prometheus.
I said all hope was vain but love: thou lovest.
Panthea.
Deeply in truth; but the eastern star looks white,
And Asia waits in that far Indian vale,
The scene of her sad exile; rugged once
And desolate and frozen, like this ravine;
But now invested with fair flowers and herbs,
And haunted by sweet airs and sounds, which flow
Among the woods and waters, from the aether
Of her transforming presence, which would fade
If it were mingled not with thine. Farewell!
END OF THE FIRST ACT.

ACT II
Scene I.
Morning. A lovely Vale in the Indian Caucasus. Asia alone.
Asia.
From all the blasts of heaven thou hast descended:
Yes, like a spirit, like a thought, which makes
Unwonted tears throng to the horny eyes,
And beatings haunt the desolated heart,
Which should have learnt repose: thou hast descended
Cradled in tempests; thou dost wake, O Spring!
O child of many winds! As suddenly
Thou comest as the memory of a dream,
Which now is sad because it hath been sweet;
Like genius, or like joy which riseth up
As from the earth, clothing with golden clouds
The desert of our life.
This is the season, this the day, the hour;
At sunrise thou shouldst come, sweet sister mine,
Too long desired, too long delaying, come!
How like death-worms the wingless moments crawl!
The point of one white star is quivering still
Deep in the orange light of widening morn
Beyond the purple mountains. through a chasm
Of wind-divided mist the darker lake
Reflects it: now it wanes: it gleams again
As the waves fade, and as the burning threads
Of woven cloud unravel in pale air:
'Tis lost! and through yon peaks of cloud-like snow
The roseate sunlight quivers: hear I not
The olian music of her sea-green plumes
Winnowing the crimson dawn?
[Panthea enters.
               I feel, I see
Those eyes which burn through smiles that fade in tears,
Like stars half quenched in mists of silver dew.
Belovd and most beautiful, who wearest
The shadow of that soul by which I live,
How late thou art! the spherd sun had climbed
The sea; my heart was sick with hope, before
The printless air felt thy belated plumes.
Panthea.
Pardon, great Sister! but my wings were faint
With the delight of a remembered dream,
As are the noontide plumes of summer winds
Satiate with sweet flowers. I was wont to sleep
Peacefully, and awake refreshed and calm
Before the sacred Titan's fall, and thy
Unhappy love, had made, through use and pity,
Both love and woe familiar to my heart
As they had grown to thine: erewhile I slept
Under the glaucous caverns of old Ocean
Within dim bowers of green and purple moss,
Our young Ione's soft and milky arms
Locked then, as now, behind my dark, moist hair,
While my shut eyes and cheek were pressed within
The folded depth of her life-breathing bosom:
But not as now, since I am made the wind
Which fails beneath the music that I bear
Of thy most wordless converse; since dissolved
Into the sense with which love talks, my rest
Was troubled and yet sweet; my waking hours
Too full of care and pain.
Asia.
              Lift up thine eyes,
And let me read thy dream.
Panthea.
              As I have said
With our sea-sister at his feet I slept.
The mountain mists, condensing at our voice
Under the moon, had spread their snowy flakes,
From the keen ice shielding our linkd sleep.
Then two dreams came. One, I remember not.
But in the other his pale wound-worn limbs
Fell from Prometheus, and the azure night
Grew radiant with the glory of that form
Which lives unchanged within, and his voice fell
Like music which makes giddy the dim brain,
Faint with intoxication of keen joy:
'Sister of her whose footsteps pave the world
With lovelinessmore fair than aught but her,
Whose shadow thou artlift thine eyes on me.'
I lifted them: the overpowering light
Of that immortal shape was shadowed o'er
By love; which, from his soft and flowing limbs,
And passion-parted lips, and keen, faint eyes,
Steamed forth like vaporous fire; an atmosphere
Which wrapped me in its all-dissolving power,
As the warm aether of the morning sun
Wraps ere it drinks some cloud of wandering dew.
I saw not, heard not, moved not, only felt
His presence flow and mingle through my blood
Till it became his life, and his grew mine,
And I was thus absorbed, until it passed,
And like the vapours when the sun sinks down,
Gathering again in drops upon the pines,
And tremulous as they, in the deep night
My being was condensed; and as the rays
Of thought were slowly gathered, I could hear
His voice, whose accents lingered ere they died
Like footsteps of weak melody: thy name
Among the many sounds alone I heard
Of what might be articulate; though still
I listened through the night when sound was none.
Ione wakened then, and said to me:
'Canst thou divine what troubles me to-night?
I always knew what I desired before,
Nor ever found delight to wish in vain.
But now I cannot tell thee what I seek;
I know not; something sweet, since it is sweet
Even to desire; it is thy sport, false sister;
Thou hast discovered some enchantment old,
Whose spells have stolen my spirit as I slept
And mingled it with thine: for when just now
We kissed, I felt within thy parted lips
The sweet air that sustained me, and the warmth
Of the life-blood, for loss of which I faint,
Quivered between our intertwining arms.'
I answered not, for the Eastern star grew pale,
But fled to thee.
Asia.
         Thou speakest, but thy words
Are as the air: I feel them not: Oh, lift
Thine eyes, that I may read his written soul!
Panthea.
I lift them though they droop beneath the load
Of that they would express: what canst thou see
But thine own fairest shadow imaged there?
Asia.
Thine eyes are like the deep, blue, boundless heaven
Contracted to two circles underneath
Their long, fine lashes; dark, far, measureless,
Orb within orb, and line through line inwoven.
Panthea.
Why lookest thou as if a spirit passed?
Asia.
There is a change: beyond their inmost depth
I see a shade, a shape: 'tis He, arrayed
In the soft light of his own smiles, which spread
Like radiance from the cloud-surrounded moon.
Prometheus, it is thine! depart not yet!
Say not those smiles that we shall meet again
Within that bright pavilion which their beams
Shall build o'er the waste world? The dream is told.
What shape is that between us? Its rude hair
Roughens the wind that lifts it, its regard
Is wild and quick, yet 'tis a thing of air,
For through its gray robe gleams the golden dew
Whose stars the noon has quenched not.
Dream.
                     Follow! Follow!
                     Panthea.
It is mine other dream.
Asia.
            It disappears.
            Panthea.
It passes now into my mind. Methought
As we sate here, the flower-infolding buds
Burst on yon lightning-blasted almond-tree,
When swift from the white Scythian wilderness
A wind swept forth wrinkling the Earth with frost:
I looked, and all the blossoms were blown down;
But on each leaf was stamped, as the blue bells
Of Hyacinth tell Apollo's written grief,
O, follow, follow!
Asia.
          As you speak, your words
Fill, pause by pause, my own forgotten sleep
With shapes. Methought among these lawns together
We wandered, underneath the young gray dawn,
And multitudes of dense white fleecy clouds
Were wandering in thick flocks along the mountains
Shepherded by the slow, unwilling wind;
And the white dew on the new-bladed grass,
Just piercing the dark earth, hung silently;
And there was more which I remember not:
But on the shadows of the morning clouds,
Athwart the purple mountain slope, was written
Follow, O, follow! as they vanished by;
And on each herb, from which Heaven's dew had fallen,
The like was stamped, as with a withering fire;
A wind arose among the pines; it shook
The clinging music from their boughs, and then
Low, sweet, faint sounds, like the farewell of ghosts,
Were heard: O, follow, follow, follow me!
And then I said: 'Panthea, look on me.'
But in the depth of those belovd eyes
Still I saw, follow, follow!
Echo.
               Follow, follow!
               Panthea.
The crags, this clear spring morning, mock our voices
As they were spirit-tongued.
Asia.
               It is some being
Around the crags. What fine clear sounds! O, list!
Echoes
(unseen).
Echoes we: listen!
We cannot stay:
As dew-stars glisten
Then fade away
  Child of Ocean!
  Asia.
Hark! Spirits speak. The liquid responses
Of their areal tongues yet sound.
Panthea.
                  I hear.
                  Echoes.
O, follow, follow,
As our voice recedeth
Through the caverns hollow,
Where the forest spreadeth; (More distant.)

O, follow, follow!
Through the caverns hollow,
As the song floats thou pursue,
Where the wild bee never flew,
Through the noontide darkness deep,
By the odour-breathing sleep
Of faint night flowers, and the waves
At the fountain-lighted caves,
While our music, wild and sweet,
Mocks thy gently falling feet,
  Child of Ocean!
  Asia.
Shall we pursue the sound? It grows more faint And distant.
Panthea.
List! the strain floats nearer now.
Echoes.
In the world unknown
Sleeps a voice unspoken;
By thy step alone
Can its rest be broken;
  Child of Ocean!
  Asia.
How the notes sink upon the ebbing wind!
Echoes.
O, follow, follow!
Through the caverns hollow,
As the song floats thou pursue,
By the woodland noontide dew;
By the forest, lakes, and fountains,
Through the many-folded mountains;
To the rents, and gulfs, and chasms,
Where the Earth reposed from spasms,
On the day when He and thou
Parted, to commingle now;
  Child of Ocean!
  Asia.
Come, sweet Panthea, link thy hand in mine,
And follow, ere the voices fade away.
Scene II.
A Forest, intermingled with Rocks and Caverns. Asia and Panthea pass into it. Two young Fauns are sitting on a Rock listening.
Semichorus I. of Spirits.
The path through which that lovely twain
Have passed, by cedar, pine, and yew,
And each dark tree that ever grew,
Is curtained out from Heaven's wide blue;
Nor sun, nor moon, nor wind, nor rain,
  Can pierce its interwoven bowers,
Nor aught, save where some cloud of dew,
Drifted along the earth-creeping breeze,
Between the trunks of the hoar trees,
  Hangs each a pearl in the pale flowers
Of the green laurel, blown anew;
And bends, and then fades silently,
One frail and fair anemone:
Or when some star of many a one
That climbs and wanders through steep night,
Has found the cleft through which alone
Beams fall from high those depths upon
Ere it is borne away, away,
By the swift Heavens that cannot stay,
It scatters drops of golden light,
Like lines of rain that ne'er unite:
And the gloom divine is all around,
And underneath is the mossy ground.
Semichorus II.
There the voluptuous nightingales,
Are awake through all the broad noonday.
When one with bliss or sadness fails,
  And through the windless ivy-boughs,
Sick with sweet love, droops dying away
On its mate's music-panting bosom;
Another from the swinging blossom,
  Watching to catch the languid close
Of the last strain, then lifts on high
The wings of the weak melody,
'Till some new strain of feeling bear
The song, and all the woods are mute;
When there is heard through the dim air
The rush of wings, and rising there
Like many a lake-surrounded flute,
Sounds overflow the listener's brain
So sweet, that joy is almost pain.
Semichorus I.
There those enchanted eddies play
Of echoes, music-tongued, which draw,
By Demogorgon's mighty law,
With melting rapture, or sweet awe,
All spirits on that secret way;
As inland boats are driven to Ocean
Down streams made strong with mountain-thaw:
  And first there comes a gentle sound
  To those in talk or slumber bound,
And wakes the destined soft emotion,
Attracts, impels them; those who saw
Say from the breathing earth behind
There steams a plume-uplifting wind
Which drives them on their path, while they
Believe their own swift wings and feet
The sweet desires within obey:
And so they float upon their way,
Until, still sweet, but loud and strong,
The storm of sound is driven along,
Sucked up and hurrying: as they fleet
Behind, its gathering billows meet
And to the fatal mountain bear
Like clouds amid the yielding air.
First Faun.
Canst thou imagine where those spirits live
Which make such delicate music in the woods?
We haunt within the least frequented caves
And closest coverts, and we know these wilds,
Yet never meet them, though we hear them oft:
Where may they hide themselves?
Second Faun.
                 'Tis hard to tell:
I have heard those more skilled in spirits say,
The bubbles, which the enchantment of the sun
Sucks from the pale faint water-flowers that pave
The oozy bottom of clear lakes and pools,
Are the pavilions where such dwell and float
Under the green and golden atmosphere
Which noontide kindles through the woven leaves;
And when these burst, and the thin fiery air,
The which they breathed within those lucent domes,
Ascends to flow like meteors through the night,
They ride on them, and rein their headlong speed,
And bow their burning crests, and glide in fire
Under the waters of the earth again.
First Faun.
If such live thus, have others other lives,
Under pink blossoms or within the bells
Of meadow flowers, or folded violets deep,
Or on their dying odours, when they die,
Or in the sunlight of the spherd dew?
Second Faun.
Ay, many more which we may well divine.
But, should we stay to speak, noontide would come,
And thwart Silenus find his goats undrawn,
And grudge to sing those wise and lovely songs
Of Fate, and Chance, and God, and Chaos old,
And Love, and the chained Titan's woful doom,
And how he shall be loosed, and make the earth
One brotherhood: delightful strains which cheer
Our solitary twilights, and which charm
To silence the unenvying nightingales.
Scene III.
A Pinnacle of Rock among Mountains.
Asia and Panthea.
Panthea.
Hither the sound has borne usto the realm
Of Demogorgon, and the mighty portal,
Like a volcano's meteor-breathing chasm,
Whence the oracular vapour is hurled up
Which lonely men drink wandering in their youth,
And call truth, virtue, love, genius, or joy,
That maddening wine of life, whose dregs they drain
To deep intoxication; and uplift,
Like Mnads who cry loud, Evoe! Evoe!
The voice which is contagion to the world.
Asia.
Fit throne for such a Power! Magnificent!
How glorious art thou, Earth! And if thou be
The shadow of some spirit lovelier still,
Though evil stain its work, and it should be
Like its creation, weak yet beautiful,
I could fall down and worship that and thee.
Even now my heart adoreth: Wonderful!
Look, sister, ere the vapour dim thy brain:
Beneath is a wide plain of billowy mist,
As a lake, paving in the morning sky,
With azure waves which burst in silver light,
Some Indian vale. Behold it, rolling on
Under the curdling winds, and islanding
The peak whereon we stand, midway, around,
Encinctured by the dark and blooming forests,
Dim twilight-lawns, and stream-illumd caves,
And wind-enchanted shapes of wandering mist;
And far on high the keen sky-cleaving mountains
From icy spires of sun-like radiance fling
The dawn, as lifted Ocean's dazzling spray,
From some Atlantic islet scattered up,
Spangles the wind with lamp-like water-drops.
The vale is girdled with their walls, a howl
Of cataracts from their thaw-cloven ravines,
Satiates the listening wind, continuous, vast,
Awful as silence. Hark! the rushing snow!
The sun-awakened avalanche! whose mass,
Thrice sifted by the storm, had gathered there
Flake after flake, in heaven-defying minds
As thought by thought is piled, till some great truth
Is loosened, and the nations echo round,
Shaken to their roots, as do the mountains now.
Panthea.
Look how the gusty sea of mist is breaking
In crimson foam, even at our feet! it rises
As Ocean at the enchantment of the moon
Round foodless men wrecked on some oozy isle.
Asia.
The fragments of the cloud are scattered up;
The wind that lifts them disentwines my hair;
Its billows now sweep o'er mine eyes; my brain
Grows dizzy; see'st thou shapes within the mist?
Panthea.
A countenance with beckoning smiles: there burns
An azure fire within its golden locks!
Another and another: hark! they speak!
Song of Spirits.
To the deep, to the deep,
  Down, down!
Through the shade of sleep,
Through the cloudy strife
Of Death and of Life;
Through the veil and the bar
Of things which seem and are
Even to the steps of the remotest throne,
  Down, down!
   While the sound whirls around,
  Down, down!
As the fawn draws the hound,
As the lightning the vapour,
As a weak moth the taper;
Death, despair; love, sorrow;
Time both; to-day, to-morrow;
As steel obeys the spirit of the stone,
  Down, down!
   Through the gray, void abysm,
  Down, down!
Where the air is no prism,
And the moon and stars are not,
And the cavern-crags wear not
The radiance of Heaven,
Nor the gloom to Earth given,
Where there is One pervading, One alone,
  Down, down!
   In the depth of the deep,
  Down, down!
Like veiled lightning asleep,
Like the spark nursed in embers,
The last look Love remembers,
Like a diamond, which shines
On the dark wealth of mines,
A spell is treasured but for thee alone.
  Down, down!
   We have bound thee, we guide thee;
  Down, down!
With the bright form beside thee;
Resist not the weakness,
Such strength is in meekness
That the Eternal, the Immortal,
Most unloose through life's portal
The snake-like Doom coiled underneath his throne
  By that alone.
  Scene IV.
The Cave of Demogorgon.
Asia and Panthea.
Panthea.
What viled form sits on that ebon throne?
Asia.
The veil has fallen.
Panthea.
           I see a mighty darkness
Filling the seat of power, and rays of gloom
Dart round, as light from the meridian sun.
Ungazed upon and shapeless; neither limb,
Nor form, nor outline; yet we feel it is
A living Spirit.
Demogorgon.
         Ask what thou wouldst know.
         Asia.
What canst thou tell?
Demogorgon.
           All things thou dar'st demand.
           Asia.
Who made the living world?
Demogorgon.
              God.
              Asia.
                Who made all
That it contains? thought, passion, reason, will, Imagination?
Demogorgon.
God: Almighty God.
Asia.
Who made that sense which, when the winds of Spring
In rarest visitation, or the voice
Of one belovd heard in youth alone,
Fills the faint eyes with falling tears which dim
The radiant looks of unbewailing flowers,
And leaves this peopled earth a solitude
When it returns no more?
Demogorgon.
             Merciful God.
             Asia.
And who made terror, madness, crime, remorse,
Which from the links of the great chain of things,
To every thought within the mind of man
Sway and drag heavily, and each one reels
Under the load towards the pit of death;
Abandoned hope, and love that turns to hate;
And self-contempt, bitterer to drink than blood;
Pain, whose unheeded and familiar speech
Is howling, and keen shrieks, day after day;
And Hell, or the sharp fear of Hell?
Demogorgon.
                    He reigns.
                    Asia.
Utter his name: a world pining in pain
Asks but his name: curses shall drag him down.
Demogorgon.
He reigns.
Asia.
     I feel, I know it: who?
     Demogorgon.
                  He reigns.
                  Asia.
Who reigns? There was the Heaven and Earth at first,
And Light and Love; then Saturn, from whose throne
Time fell, an envious shadow: such the state
Of the earth's primal spirits beneath his sway,
As the calm joy of flowers and living leaves
Before the wind or sun has withered them
And semivital worms; but he refused
The birthright of their being, knowledge, power,
The skill which wields the elements, the thought
Which pierces this dim universe like light,
Self-empire, and the majesty of love;
For thirst of which they fainted. Then Prometheus
Gave wisdom, which is strength, to Jupiter,
And with this law alone, 'Let man be free,'
Clothed him with the dominion of wide Heaven.
To know nor faith, nor love, nor law; to be
Omnipotent but friendless is to reign;
And Jove now reigned; for on the race of man
First famine, and then toil, and then disease,
Strife, wounds, and ghastly death unseen before,
Fell; and the unseasonable seasons drove
With alternating shafts of frost and fire,
Their shelterless, pale tribes to mountain caves:
And in their desert hearts fierce wants he sent,
And mad disquietudes, and shadows idle
Of unreal good, which levied mutual war,
So ruining the lair wherein they raged.
Prometheus saw, and waked the legioned hopes
Which sleep within folded Elysian flowers,
Nepenthe, Moly, Amaranth, fadeless blooms,
That they might hide with thin and rainbow wings
The shape of Death; and Love he sent to bind
The disunited tendrils of that vine
Which bears the wine of life, the human heart;
And he tamed fire which, like some beast of prey,
Most terrible, but lovely, played beneath
The frown of man; and tortured to his will
Iron and gold, the slaves and signs of power,
And gems and poisons, and all subtlest forms
Hidden beneath the mountains and the waves.
He gave man speech, and speech created thought,
Which is the measure of the universe;
And Science struck the thrones of earth and heaven,
Which shook, but fell not; and the harmonious mind
Poured itself forth in all-prophetic song;
And music lifted up the listening spirit
Until it walked, exempt from mortal care,
Godlike, o'er the clear billows of sweet sound;
And human hands first mimicked and then mocked,
With moulded limbs more lovely than its own,
The human form, till marble grew divine;
And mothers, gazing, drank the love men see
Reflected in their race, behold, and perish.
He told the hidden power of herbs and springs,
And Disease drank and slept. Death grew like sleep.
He taught the implicated orbits woven
Of the wide-wandering stars; and how the sun
Changes his lair, and by what secret spell
The pale moon is transformed, when her broad eye
Gazes not on the interlunar sea:
He taught to rule, as life directs the limbs,
The tempest-wingd chariots of the Ocean,
And the Celt knew the Indian. Cities then
Were built, and through their snow-like columns flowed
The warm winds, and the azure aether shone,
And the blue sea and shadowy hills were seen.
Such, the alleviations of his state,
Prometheus gave to man, for which he hangs
Withering in destined pain: but who rains down
Evil, the immedicable plague, which, while
Man looks on his creation like a God
And sees that it is glorious, drives him on,
The wreck of his own will, the scorn of earth,
The outcast, the abandoned, the alone?
Not Jove: while yet his frown shook Heaven, ay, when
His adversary from adamantine chains
Cursed him, he trembled like a slave. Declare
Who is his master? Is he too a slave?
Demogorgon.
All spirits are enslaved which serve things evil:
Thou knowest if Jupiter be such or no.
Asia.
Whom calledst thou God?
Demogorgon.
            I spoke but as ye speak,
For Jove is the supreme of living things.
Asia.
Who is the master of the slave?
Demogorgon.
                 If the abysm
Could vomit forth its secrets. . . But a voice
Is wanting, the deep truth is imageless;
For what would it avail to bid thee gaze
On the revolving world? What to bid speak
Fate, Time, Occasion, Chance, and Change? To these
All things are subject but eternal Love.
Asia.
So much I asked before, and my heart gave
The response thou hast given; and of such truths
Each to itself must be the oracle.
One more demand; and do thou answer me
As mine own soul would answer, did it know
That which I ask. Prometheus shall arise
Henceforth the sun of this rejoicing world:
When shall the destined hour arrive?
Demogorgon.
                    Behold!
                    Asia.
The rocks are cloven, and through the purple night
I see cars drawn by rainbow-wingd steeds
Which trample the dim winds: in each there stands
A wild-eyed charioteer urging their flight.
Some look behind, as fiends pursued them there,
And yet I see no shapes but the keen stars:
Others, with burning eyes, lean forth, and drink
With eager lips the wind of their own speed,
As if the thing they loved fled on before,
And now, even now, they clasped it. Their bright locks
Stream like a comet's flashing hair: they all
Sweep onward.
Demogorgon.
       These are the immortal Hours,
Of whom thou didst demand. One waits for thee.
Asia.
A spirit with a dreadful countenance
Checks its dark chariot by the craggy gulf.
Unlike thy brethren, ghastly charioteer,
Who art thou? Whither wouldst thou bear me? Speak!
Spirit.
I am the shadow of a destiny
More dread than is my aspect: ere yon planet
Has set, the darkness which ascends with me
Shall wrap in lasting night heaven's kingless throne.
Asia.
What meanest thou?
Panthea.
          That terrible shadow floats
Up from its throne, as may the lurid smoke
Of earthquake-ruined cities o'er the sea.
Lo! it ascends the car; the coursers fly
Terrified: watch its path among the stars
Blackening the night!
Asia.
           Thus I am answered: strange!
           Panthea.
See, near the verge, another chariot stays;
An ivory shell inlaid with crimson fire,
Which comes and goes within its sculptured rim
Of delicate strange tracery; the young spirit
That guides it has the dove-like eyes of hope;
How its soft smiles attract the soul! as light
Lures wingd insects through the lampless air.
Spirit.
My coursers are fed with the lightning,
They drink of the whirlwind's stream,
And when the red morning is bright'ning
They bathe in the fresh sunbeam;
They have strength for their swiftness I deem,
Then ascend with me, daughter of Ocean.
I desire: and their speed makes night kindle;
I fear: they outstrip the Typhoon;
Ere the cloud piled on Atlas can dwindle
We encircle the earth and the moon:
We shall rest from long labours at noon:
Then ascend with me, daughter of Ocean.
Scene V.
The Car pauses within a Cloud on the top of a snowy Mountain. Asia, Panthea, and the Spirit of the Hour.
Spirit.
On the brink of the night and the morning
My coursers are wont to respire;
But the Earth has just whispered a warning
That their flight must be swifter than fire:
They shall drink the hot speed of desire!
Asia.
Thou breathest on their nostrils, but my breath
Would give them swifter speed.
Spirit.
                Alas! it could not.
                Panthea.
Oh Spirit! pause, and tell whence is the light
Which fills this cloud? the sun is yet unrisen.
Spirit.
The sun will rise not until noon. Apollo
Is held in heaven by wonder; and the light
Which fills this vapour, as the areal hue
Of fountain-gazing roses fills the water,
Flows from thy mighty sister.
Panthea.
                Yes, I feel
                Asia.
What is it with thee, sister? Thou art pale.
Panthea.
How thou art changed! I dare not look on thee;
I feel but see thee not. I scarce endure
The radiance of thy beauty. Some good change
Is working in the elements, which suffer
Thy presence thus unveiled. The Nereids tell
That on the day when the clear hyaline
Was cloven at thine uprise, and thou didst stand
Within a veind shell, which floated on
Over the calm floor of the crystal sea,
Among the gean isles, and by the shores
Which bear thy name; love, like the atmosphere
Of the sun's fire filling the living world,
Burst from thee, and illumined earth and heaven
And the deep ocean and the sunless caves
And all that dwells within them; till grief cast
Eclipse upon the soul from which it came:
Such art thou now; nor is it I alone,
Thy sister, thy companion, thine own chosen one,
But the whole world which seeks thy sympathy.
Hearest thou not sounds i' the air which speak the love
Of all articulate beings? Feelest thou not
The inanimate winds enamoured of thee? List!
[Music.
Asia.
Thy words are sweeter than aught else but his
Whose echoes they are: yet all love is sweet,
Given or returned. Common as light is love,
And its familiar voice wearies not ever.
Like the wide heaven, the all-sustaining air,
It makes the reptile equal to the God:
They who inspire it most are fortunate,
As I am now; but those who feel it most
Are happier still, after long sufferings,
As I shall soon become.
Panthea.
            List! Spirits speak.
            Voice in the Air, singing.
Life of Life! thy lips enkindle
With their love the breath between them;
And thy smiles before they dwindle
Make the cold air fire; then screen them
In those looks, where whoso gazes
Faints, entangled in their mazes.
Child of Light! thy limbs are burning
Through the vest which seems to hide them;
As the radiant lines of morning
Through the clouds ere they divide them;
And this atmosphere divinest
Shrouds thee wheresoe'er thou shinest.
Fair are others; none beholds thee,
But thy voice sounds low and tender
Like the fairest, for it folds thee
From the sight, that liquid splendour,
And all feel, yet see thee never,
As I feel now, lost for ever!
Lamp of Earth! where'er thou movest
Its dim shapes are clad with brightness,
And the souls of whom thou lovest
Walk upon the winds with lightness,
Till they fail, as I am failing,
Dizzy, lost, yet unbewailing!
Asia.
My soul is an enchanted boat,
Which, like a sleeping swan, doth float
Upon the silver waves of thy sweet singing;
And thine doth like an angel sit
Beside a helm conducting it,
Whilst all the winds with melody are ringing.
It seems to float ever, for ever,
Upon that many-winding river,
Between mountains, woods, abysses,
A paradise of wildernesses!
Till, like one in slumber bound,
Borne to the ocean, I float down, around,
Into a sea profound, of ever-spreading sound:
Meanwhile thy spirit lifts its pinions
In music's most serene dominions;
Catching the winds that fan that happy heaven.
And we sail on, away, afar,
Without a course, without a star,
But, by the instinct of sweet music driven;
Till through Elysian garden islets
By thee, most beautiful of pilots,
Where never mortal pinnace glided,
The boat of my desire is guided:
Realms where the air we breathe is love,
Which in the winds and on the waves doth move,
Harmonizing this earth with what we feel above.
We have passed Age's icy caves,
And Manhood's dark and tossing waves,
And Youth's smooth ocean, smiling to betray:
Beyond the glassy gulfs we flee
Of shadow-peopled Infancy,
Through Death and Birth, to a diviner day;
A paradise of vaulted bowers,
Lit by downward-gazing flowers,
And watery paths that wind between
Wildernesses calm and green,
Peopled by shapes too bright to see,
And rest, having beheld; somewhat like thee;
Which walk upon the sea, and chant melodiously!
END OF THE SECOND ACT.

ACT III
Scene I.
Heaven. Jupiter on his Throne; Thetis and the other Deities assembled.
Jupiter.
Ye congregated powers of heaven, who share
The glory and the strength of him ye serve,
Rejoice! henceforth I am omnipotent.
All else had been subdued to me; alone
The soul of man, like unextinguished fire,
Yet burns towards heaven with fierce reproach, and doubt,
And lamentation, and reluctant prayer,
Hurling up insurrection, which might make
Our antique empire insecure, though built
On eldest faith, and hell's coeval, fear;
And though my curses through the pendulous air,
Like snow on herbless peaks, fall flake by flake,
And cling to it; though under my wrath's night
It climbs the crags of life, step after step,
Which wound it, as ice wounds unsandalled feet,
It yet remains supreme o'er misery,
Aspiring, unrepressed, yet soon to fall:
Even now have I begotten a strange wonder,
That fatal child, the terror of the earth,
Who waits but till the destined hour arrive,
Bearing from Demogorgon's vacant throne
The dreadful might of ever-living limbs
Which clothed that awful spirit unbeheld,
To redescend, and trample out the spark.
Pour forth heaven's wine, Idan Ganymede,
And let it fill the Ddal cups like fire,
And from the flower-inwoven soil divine
Ye all-triumphant harmonies arise,
As dew from earth under the twilight stars:
Drink! be the nectar circling through your veins
The soul of joy, ye ever-living Gods,
Till exultation burst in one wide voice
Like music from Elysian winds.
                And thou
Ascend beside me, veild in the light
Of the desire which makes thee one with me,
Thetis, bright image of eternity!
When thou didst cry, 'Insufferable might!
God! Spare me! I sustain not the quick flames,
The penetrating presence; all my being,
Like him whom the Numidian seps did thaw
Into a dew with poison, is dissolved,
Sinking through its foundations:' even then
Two mighty spirits, mingling, made a third
Mightier than either, which, unbodied now,
Between us floats, felt, although unbeheld,
Waiting the incarnation, which ascends,
(Hear ye the thunder of the fiery wheels
Griding the winds?) from Demogorgon's throne.
Victory! victory! Feel'st thou not, O world,
The earthquake of his chariot thundering up
Olympus?
[The Car of the Hour arrives. Demogorgon descends, and moves towards the Throne of Jupiter.
    Awful shape, what art thou? Speak!
    Demogorgon.
Eternity. Demand no direr name.
Descend, and follow me down the abyss.
I am thy child, as thou wert Saturn's child;
Mightier than thee: and we must dwell together
Henceforth in darkness. Lift thy lightnings not.
The tyranny of heaven none may retain,
Or reassume, or hold, succeeding thee:
Yet if thou wilt, as 'tis the destiny
Of trodden worms to writhe till they are dead,
Put forth thy might.
Jupiter.
           Detested prodigy!
Even thus beneath the deep Titanian prisons
I trample thee! thou lingerest?
                 Mercy! mercy!
No pity, no release, no respite! Oh,
That thou wouldst make mine enemy my judge,
Even where he hangs, seared by my long revenge,
On Caucasus! he would not doom me thus.
Gentle, and just, and dreadless, is he not
The monarch of the world? What then art thou?
No refuge! no appeal!
           Sink with me then,
We two will sink on the wide waves of ruin,
Even as a vulture and a snake outspent
Drop, twisted in inextricable fight,
Into a shoreless sea. Let hell unlock
Its mounded oceans of tempestuous fire,
And whelm on them into the bottomless void
This desolated world, and thee, and me,
The conqueror and the conquered, and the wreck
Of that for which they combated.
                 Ai! Ai!
The elements obey me not. I sink
Dizzily down, ever, for ever, down.
And, like a cloud, mine enemy above
Darkens my fall with victory! Ai, Ai!
Scene II.
The Mouth of a great River in the Island Atlantis.Ocean is discovered reclining near the Shore; Apollo stands beside him.
Ocean.
He fell, thou sayest, beneath his conqueror's frown?
Apollo.
Ay, when the strife was ended which made dim
The orb I rule, and shook the solid stars,
The terrors of his eye illumined heaven
With sanguine light, through the thick ragged skirts
Of the victorious darkness, as he fell:
Like the last glare of day's red agony,
Which, from a rent among the fiery clouds,
Burns far along the tempest-wrinkled deep.
Ocean.
He sunk to the abyss? To the dark void?
Apollo.
An eagle so caught in some bursting cloud
On Caucasus, his thunder-baffled wings
Entangled in the whirlwind, and his eyes
Which gazed on the undazzling sun, now blinded
By the white lightning, while the ponderous hail
Beats on his struggling form, which sinks at length
Prone, and the areal ice clings over it.
Ocean.
Henceforth the fields of heaven-reflecting sea
Which are my realm, will heave, unstained with blood,
Beneath the uplifting winds, like plains of corn
Swayed by the summer air; my streams will flow
Round many-peopled continents, and round
Fortunate isles; and from their glassy thrones
Blue Proteus and his humid nymphs shall mark
The shadow of fair ships, as mortals see
The floating bark of the light-laden moon
With that white star, its sightless pilot's crest,
Borne down the rapid sunset's ebbing sea;
Tracking their path no more by blood and groans,
And desolation, and the mingled voice
Of slavery and command; but by the light
Of wave-reflected flowers, and floating odours,
And music soft, and mild, free, gentle voices,
And sweetest music, such as spirits love.
Apollo.
And I shall gaze not on the deeds which make
My mind obscure with sorrow, as eclipse
Darkens the sphere I guide; but list, I hear
The small, clear, silver lute of the young Spirit
That sits i' the morning star.
Ocean.
                Thou must away;
Thy steeds will pause at even, till when farewell:
The loud deep calls me home even now to feed it
With azure calm out of the emerald urns
Which stand for ever full beside my throne.
Behold the Nereids under the green sea,
Their wavering limbs borne on the wind-like stream,
Their white arms lifted o'er their streaming hair
With garlands pied and starry sea-flower crowns,
Hastening to grace their mighty sister's joy. [A sound of waves is heard.

It is the unpastured sea hungering for calm.
Peace, monster; I come now. Farewell.
Apollo.
                    Farewell.
                    Scene III.
Caucasus. Prometheus, Hercules, Ione, the Earth, Spirits, Asia, and Panthea, borne in the Car with the Spirit of the Hour. Hercules unbinds Prometheus, who descends.
Hercules.
Most glorious among Spirits, thus doth strength
To wisdom, courage, and long-suffering love,
And thee, who art the form they animate,
Minister like a slave.
Prometheus.
            Thy gentle words
Are sweeter even than freedom long desired
And long delayed.
         Asia, thou light of life,
Shadow of beauty unbeheld: and ye,
Fair sister nymphs, who made long years of pain
Sweet to remember, through your love and care:
Henceforth we will not part. There is a cave,
All overgrown with trailing odorous plants,
Which curtain out the day with leaves and flowers,
And paved with veind emerald, and a fountain
Leaps in the midst with an awakening sound.
From its curved roof the mountain's frozen tears
Like snow, or silver, or long diamond spires,
Hang downward, raining forth a doubtful light:
And there is heard the ever-moving air,
Whispering without from tree to tree, and birds,
And bees; and all around are mossy seats,
And the rough walls are clothed with long soft grass;
A simple dwelling, which shall be our own;
Where we will sit and talk of time and change,
As the world ebbs and flows, ourselves unchanged.
What can hide man from mutability?
And if ye sigh, then I will smile; and thou,
Ione, shalt chant fragments of sea-music,
Until I weep, when ye shal smile away
The tears she brought, which yet were sweet to shed.
We will entangle buds and flowers and beams
Which twinkle on the fountain's brim, and make
Strange combinations out of common things,
Like human babes in their brief innocence;
And we will search, with looks and words of love,
For hidden thoughts, each lovelier than the last,
Our unexhausted spirits; and like lutes
Touched by the skill of the enamoured wind,
Weave harmonies divine, yet ever new,
From difference sweet where discord cannot be;
And hither come, sped on the charmd winds,
Which meet from all the points of heaven, as bees
From every flower areal Enna feeds,
At their known island-homes in Himera,
The echoes of the human world, which tell
Of the low voice of love, almost unheard,
And dove-eyed pity's murmured pain, and music,
Itself the echo of the heart, and all
That tempers or improves man's life, now free;
And lovely apparitions,dim at first,
Then radiant, as the mind, arising bright
From the embrace of beauty (whence the forms
Of which these are the phantoms) casts on them
The gathered rays which are reality
Shall visit us, the progeny immortal
Of Painting, Sculpture, and rapt Poesy,
And arts, though unimagined, yet to be.
The wandering voices and the shadows these
Of all that man becomes, the mediators
Of that best worship love, by him and us
Given and returned; swift shapes and sounds, which grow
More fair and soft as man grows wise and kind,
And, veil by veil, evil and error fall:
Such virtue has the cave and place around. [Turning to the Spirit of the Hour.

For thee, fair Spirit, one toil remains. Ione,
Give her that curvd shell, which Proteus old
Made Asia's nuptial boon, breathing within it
A voice to be accomplished, and which thou
Didst hide in grass under the hollow rock.
Ione.
Thou most desired Hour, more loved and lovely
Than all thy sisters, this is the mystic shell;
See the pale azure fading into silver
Lining it with a soft yet glowing light:
Looks it not like lulled music sleeping there?
Spirit.
It seems in truth the fairest shell of Ocean:
Its sound must be at once both sweet and strange.
Prometheus.
Go, borne over the cities of mankind
On whirlwind-footed coursers: once again
Outspeed the sun around the orbd world;
And as thy chariot cleaves the kindling air,
Thou breathe into the many-folded shell,
Loosening its mighty music; it shall be
As thunder mingled with clear echoes: then
Return; and thou shalt dwell beside our cave.
And thou, O, Mother Earth!
The Earth.
               I hear, I feel;
Thy lips are on me, and their touch runs down
Even to the adamantine central gloom
Along these marble nerves; 'tis life, 'tis joy,
And through my withered, old, and icy frame
The warmth of an immortal youth shoots down
Circling. Henceforth the many children fair
Folded in my sustaining arms; all plants,
And creeping forms, and insects rainbow-winged,
And birds, and beasts, and fish, and human shapes,
Which drew disease and pain from my wan bosom,
Draining the poison of despair, shall take
And interchange sweet nutriment; to me
Shall they become like sister-antelopes
By one fair dam, snow-white and swift as wind,
Nursed among lilies near a brimming stream.
The dew-mists of my sunless sleep shall float
Under the stars like balm: night-folded flowers
Shall suck unwithering hues in their repose:
And men and beasts in happy dreams shall gather
Strength for the coming day, and all its joy:
And death shall be the last embrace of her
Who takes the life she gave, even as a mother
Folding her child, says, 'Leave me not again.'
Asia.
Oh, mother! wherefore speak the name of death?
Cease they to love, and move, and breathe, and speak,
Who die?
The Earth.
    It would avail not to reply:
Thou art immortal, and this tongue is known
But to the uncommunicating dead.
Death is the veil which those who live call life:
They sleep, and it is lifted: and meanwhile
In mild variety the seasons mild
With rainbow-skirted showers, and odorous winds,
And long blue meteors cleansing the dull night,
And the life-kindling shafts of the keen sun's
All-piercing bow, and the dew-mingled rain
Of the calm moonbeams, a soft influence mild,
Shall clothe the forests and the fields, ay, even
The crag-built deserts of the barren deep,
With ever-living leaves, and fruits, and flowers.
And thou! There is a cavern where my spirit
Was panted forth in anguish whilst thy pain
Made my heart mad, and those who did inhale it
Became mad too, and built a temple there,
And spoke, and were oracular, and lured
The erring nations round to mutual war,
And faithless faith, such as Jove kept with thee;
Which breath now rises, as amongst tall weeds
A violet's exhalation, and it fills
With a serener light and crimson air
Intense, yet soft, the rocks and woods around;
It feeds the quick growth of the serpent vine,
And the dark linkd ivy tangling wild,
And budding, blown, or odour-faded blooms
Which star the winds with points of coloured light,
As they rain through them, and bright golden globes
Of fruit, suspended in their own green heaven,
And through their veind leaves and amber stems
The flowers whose purple and translucid bowls
Stand ever mantling with areal dew,
The drink of spirits: and it circles round,
Like the soft waving wings of noonday dreams,
Inspiring calm and happy thoughts, like mine,
Now thou art thus restored. This cave is thine.
Arise! Appear!
[A Spirit rises in the likeness of a winged child.
       This is my torch-bearer;
Who let his lamp out in old time with gazing
On eyes from which he kindled it anew
With love, which is as fire, sweet daughter mine,
For such is that within thine own. Run, wayward,
And guide this company beyond the peak
Of Bacchic Nysa, Mnad-haunted mountain,
And beyond Indus and its tribute rivers,
Trampling the torrent streams and glassy lakes
With feet unwet, unwearied, undelaying,
And up the green ravine, across the vale,
Beside the windless and crystalline pool,
Where ever lies, on unerasing waves,
The image of a temple, built above,
Distinct with column, arch, and architrave,
And palm-like capital, and over-wrought,
And populous with most living imagery,
Praxitelean shapes, whose marble smiles
Fill the hushed air with everlasting love.
It is deserted now, but once it bore
Thy name, Prometheus; there the emulous youths
Bore to thy honour through the divine gloom
The lamp which was thine emblem; even as those
Who bear the untransmitted torch of hope
Into the grave, across the night of life,
As thou hast borne it most triumphantly
To this far goal of Time. Depart, farewell.
Beside that temple is the destined cave.
Scene IV.
A Forest. In the Background a Cave. Prometheus, Asia, Panthea, Ione, and the Spirit of the Earth.
Ione.
Sister, it is not earthly: how it glides
Under the leaves! how on its head there burns
A light, like a green star, whose emerald beams
Are twined with its fair hair! how, as it moves,
The splendour drops in flakes upon the grass!
Knowest thou it?
Panthea.
         It is the delicate spirit
That guides the earth through heaven. From afar
The populous constellations call that light
The loveliest of the planets; and sometimes
It floats along the spray of the salt sea,
Or makes its chariot of a foggy cloud,
Or walks through fields or cities while men sleep,
Or o'er the mountain tops, or down the rivers,
Or through the green waste wilderness, as now,
Wondering at all it sees. Before Jove reigned
It loved our sister Asia, and it came
Each leisure hour to drink the liquid light
Out of her eyes, for which it said it thirsted
As one bit by a dipsas, and with her
It made its childish confidence, and told her
All it had known or seen, for it saw much,
Yet idly reasoned what it saw; and called her
For whence it sprung it knew not, nor do I
Mother, dear mother.
The Spirit of the Earth
(running to Asia).
           Mother, dearest mother;
May I then talk with thee as I was wont?
May I then hide my eyes in thy soft arms,
After thy looks have made them tired of joy?
May I then play beside thee the long noons,
When work is none in the bright silent air?
Asia.
I love thee, gentlest being, and henceforth
Can cherish thee unenvied: speak, I pray:
Thy simple talk once solaced, now delights.
Spirit of the Earth.
Mother, I am grown wiser, though a child
Cannot be wise like thee, within this day;
And happier too; happier and wiser both.
Thou knowest that toads, and snakes, and loathly worms,
And venomous and malicious beasts, and boughs
That bore ill berries in the woods, were ever
An hindrance to my walks o'er the green world:
And that, among the haunts of humankind,
Hard-featured men, or with proud, angry looks,
Or cold, staid gait, or false and hollow smiles,
Or the dull sneer of self-loved ignorance,
Or other such foul masks, with which ill thoughts
Hide that fair being whom we spirits call man;
And women too, ugliest of all things evil,
(Though fair, even in a world where thou art fair,
When good and kind, free and sincere like thee),
When false or frowning made me sick at heart
To pass them, though they slept, and I unseen.
Well, my path lately lay through a great city
Into the woody hills surrounding it:
A sentinel was sleeping at the gate:
When there was heard a sound, so loud, it shook
The towers amid the moonlight, yet more sweet
Than any voice but thine, sweetest of all;
A long, long sound, as it would never end:
And all the inhabitants leaped suddenly
Out of their rest, and gathered in the streets,
Looking in wonder up to Heaven, while yet
The music pealed along. I hid myself
Within a fountain in the public square,
Where I lay like the reflex of the moon
Seen in a wave under green leaves; and soon
Those ugly human shapes and visages
Of which I spoke as having wrought me pain,
Passed floating through the air, and fading still
Into the winds that scattered them; and those
From whom they passed seemed mild and lovely forms
After some foul disguise had fallen, and all
Were somewhat changed, and after brief surprise
And greetings of delighted wonder, all
Went to their sleep again: and when the dawn
Came, wouldst thou think that toads, and snakes, and efts,
Could e'er be beautiful? yet so they were,
And that with little change of shape or hue:
All things had put their evil nature off:
I cannot tell my joy, when o'er a lake
Upon a drooping bough with nightshade twined,
I saw two azure halcyons clinging downward
And thinning one bright bunch of amber berries,
With quick long beaks, and in the deep there lay
Those lovely forms imaged as in a sky;
So, with my thoughts full of these happy changes,
We meet again, the happiest change of all.
Asia.
And never will we part, till thy chaste sister
Who guides the frozen and inconstant moon
Will look on thy more warm and equal light
Till her heart thaw like flakes of April snow
And love thee.
Spirit of the Earth.
       What; as Asia loves Prometheus?
       Asia.
Peace, wanton, thou art yet not old enough.
Think ye by gazing on each other's eyes
To multiply your lovely selves, and fill
With spherd fires the interlunar air?
Spirit of the Earth.
Nay, mother, while my sister trims her lamp
'Tis hard I should go darkling.
Asia.
                 Listen; look!
                 [The Spirit of the Hour enters.
Prometheus.
We feel what thou hast heard and seen: yet speak.
Spirit of the Hour.
Soon as the sound had ceased whose thunder filled
The abysses of the sky and the wide earth,
There was a change: the impalpable thin air
And the all-circling sunlight were transformed,
As if the sense of love dissolved in them
Had folded itself round the spherd world.
My vision then grew clear, and I could see
Into the mysteries of the universe:
Dizzy as with delight I floated down,
Winnowing the lightsome air with languid plumes,
My coursers sought their birthplace in the sun,
Where they henceforth will live exempt from toil,
Pasturing flowers of vegetable fire;
And where my moonlike car will stand within
A temple, gazed upon by Phidian forms
Of thee, and Asia, and the Earth, and me,
And you fair nymphs looking the love we feel,
In memory of the tidings it has borne,
Beneath a dome fretted with graven flowers,
Poised on twelve columns of resplendent stone,
And open to the bright and liquid sky.
Yoked to it by an amphisbaenic snake
The likeness of those wingd steeds will mock
The flight from which they find repose. Alas,
Whither has wandered now my partial tongue
When all remains untold which ye would hear?
As I have said, I floated to the earth:
It was, as it is still, the pain of bliss
To move, to breathe, to be; I wandering went
Among the haunts and dwellings of mankind,
And first was disappointed not to see
Such mighty change as I had felt within
Expressed in outward things; but soon I looked,
And behold, thrones were kingless, and men walked
One with the other even as spirits do,
None fawned, none trampled; hate, disdain, or fear,
Self-love or self-contempt, on human brows
No more inscribed, as o'er the gate of hell,
'All hope abandon ye who enter here;'
None frowned, none trembled, none with eager fear
Gazed on another's eye of cold command,
Until the subject of a tyrant's will
Became, worse fate, the abject of his own,
Which spurred him, like an outspent horse, to death.
None wrought his lips in truth-entangling lines
Which smiled the lie his tongue disdained to speak;
None, with firm sneer, trod out in his own heart
The sparks of love and hope till there remained
Those bitter ashes, a soul self-consumed,
And the wretch crept a vampire among men,
Infecting all with his own hideous ill;
None talked that common, false, cold, hollow talk
Which makes the heart deny the yes it breathes,
Yet question that unmeant hypocrisy
With such a self-mistrust as has no name.
And women, too, frank, beautiful, and kind
As the free heaven which rains fresh light and dew
On the wide earth, past; gentle radiant forms,
From custom's evil taint exempt and pure;
Speaking the wisdom once they could not think,
Looking emotions once they feared to feel,
And changed to all which once they dared not be,
Yet being now, made earth like heaven; nor pride,
Nor jealousy, nor envy, nor ill shame,
The bitterest of those drops of treasured gall,
Spoilt the sweet taste of the nepenthe, love.
Thrones, altars, judgement-seats, and prisons; wherein,
And beside which, by wretched men were borne
Sceptres, tiaras, swords, and chains, and tomes
Of reasoned wrong, glozed on by ignorance,
Were like those monstrous and barbaric shapes,
The ghosts of a no-more-remembered fame,
Which, from their unworn obelisks, look forth
In triumph o'er the palaces and tombs
Of those who were their conquerors: mouldering round,
These imaged to the pride of kings and priests
A dark yet mighty faith, a power as wide
As is the world it wasted, and are now
But an astonishment; even so the tools
And emblems of its last captivity,
Amid the dwellings of the peopled earth,
Stand, not o'erthrown, but unregarded now.
And those foul shapes, abhorred by god and man,
Which, under many a name and many a form
Strange, savage, ghastly, dark and execrable,
Were Jupiter, the tyrant of the world;
And which the nations, panic-stricken, served
With blood, and hearts broken by long hope, and love
Dragged to his altars soiled and garlandless,
And slain amid men's unreclaiming tears,
Flattering the thing they feared, which fear was hate,
Frown, mouldering fast, o'er their abandoned shrines:
The painted veil, by those who were, called life,
Which mimicked, as with colours idly spread,
All men believed or hoped, is torn aside;
The loathsome mask has fallen, the man remains
Sceptreless, free, uncircumscribed, but man
Equal, unclassed, tribeless, and nationless,
Exempt from awe, worship, degree, the king
Over himself; just, gentle, wise: but man
Passionless?no, yet free from guilt or pain,
Which were, for his will made or suffered them,
Nor yet exempt, though ruling them like slaves,
From chance, and death, and mutability,
The clogs of that which else might oversoar
The loftiest star of unascended heaven,
Pinnacled dim in the intense inane.
END OF THE THIRD ACT.

ACT IV
Scene.A Part of the Forest near the Cave of Prometheus.Panthea and Ione are sleeping: they awaken gradually during the first Song.
Voice of unseen Spirits.
The pale stars are gone!
For the sun, their swift shepherd,
To their folds them compelling,
In the depths of the dawn,
Hastes, in meteor-eclipsing array, and they flee
Beyond his blue dwelling,
As fawns flee the leopard.
  But where are ye?
  A Train of dark Forms and Shadows passes by confusedly, singing.
Here, oh, here:
We bear the bier
Of the Father of many a cancelled year!
Spectres we
Of the dead Hours be,
We bear Time to his tomb in eternity.
Strew, oh, strew
Hair, not yew!
Wet the dusty pall with tears, not dew!
Be the faded flowers
Of Death's bare bowers
Spread on the corpse of the King of Hours!
Haste, oh, haste!
As shades are chased,
Trembling, by day, from heaven's blue waste.
We melt away,
Like dissolving spray,
From the children of a diviner day,
With the lullaby
Of winds that die
On the bosom of their own harmony!
Ione.
What dark forms were they?
Panthea.
The past Hours weak and gray,
With the spoil which their toil
Raked together
From the conquest but One could foil.
Ione.
Have they passed?
Panthea.
         They have passed;
They outspeeded the blast,
While 'tis said, they are fled:
Ione.
Whither, oh, whither?
Panthea.
To the dark, to the past, to the dead.
Voice of unseen Spirits.
Bright clouds float in heaven,
Dew-stars gleam on earth,
Waves assemble on ocean,
They are gathered and driven
By the storm of delight, by the panic of glee!
They shake with emotion,
They dance in their mirth.
  But where are ye?
   The pine boughs are singing
Old songs with new gladness,
The billows and fountains
Fresh music are flinging,
Like the notes of a spirit from land and from sea;
The storms mock the mountains
With the thunder of gladness.
  But where are ye?
  Ione.
What charioteers are these?
Panthea.
               Where are their chariots?
               Semichorus of Hours.
The voice of the Spirits of Air and of Earth
Have drawn back the figured curtain of sleep
Which covered our being and darkened our birth
In the deep.
A Voice.
      In the deep?
      Semichorus II.
             Oh, below the deep.
             Semichorus I.
An hundred ages we had been kept
Cradled in visions of hate and care,
And each one who waked as his brother slept,
Found the truth
Semichorus II.
          Worse than his visions were!
          Semichorus I.
We have heard the lute of Hope in sleep;
We have known the voice of Love in dreams;
We have felt the wand of Power, and leap
Semichorus II.
As the billows leap in the morning beams!
Chorus.
Weave the dance on the floor of the breeze,
Pierce with song heaven's silent light,
Enchant the day that too swiftly flees,
To check its flight ere the cave of Night.
Once the hungry Hours were hounds
Which chased the day like a bleeding deer,
And it limped and stumbled with many wounds
Through the nightly dells of the desert year.
But now, oh weave the mystic measure
Of music, and dance, and shapes of light,
Let the Hours, and the spirits of might and pleasure,
Like the clouds and sunbeams, unite.
A Voice.
                    Unite!
                    Panthea.
See, where the Spirits of the human mind
Wrapped in sweet sounds, as in bright veils, approach.
Chorus of Spirits.
We join the throng
Of the dance and the song,
By the whirlwind of gladness borne along;
As the flying-fish leap
From the Indian deep,
And mix with the sea-birds, half asleep.
Chorus of Hours.
Whence come ye, so wild and so fleet,
For sandals of lightning are on your feet,
And your wings are soft and swift as thought,
And your eyes are as love which is veild not?
Chorus of Spirits.
We come from the mind
Of human kind
Which was late so dusk, and obscene, and blind,
Now 'tis an ocean
Of clear emotion,
A heaven of serene and mighty motion
From that deep abyss
Of wonder and bliss,
Whose caverns are crystal palaces;
From those skiey towers
Where Thought's crowned powers
Sit watching your dance, ye happy Hours!
From the dim recesses
Of woven caresses,
Where lovers catch ye by your loose tresses
From the azure isles,
Where sweet Wisdom smiles,
Delaying your ships with her siren wiles.
From the temples high
Of Man's ear and eye,
Roofed over Sculpture and Poesy;
From the murmurings
Of the unsealed springs
Where Science bedews her Ddal wings.
Years after years,
Through blood, and tears,
And a thick hell of hatreds, and hopes, and fears;
We waded and flew,
And the islets were few
Where the bud-blighted flowers of happiness grew.
Our feet now, every palm,
Are sandalled with calm,
And the dew of our wings is a rain of balm;
And, beyond our eyes,
The human love lies
Which makes all it gazes on Paradise.
Chorus of Spirits and Hours.
Then weave the web of the mystic measure;
From the depths of the sky and the ends of the earth,
Come, swift Spirits of might and of pleasure,
Fill the dance and the music of mirth,
As the waves of a thousand streams rush by
To an ocean of splendour and harmony!
Chorus of Spirits.
Our spoil is won,
Our task is done,
We are free to dive, or soar, or run;
Beyond and around,
Or within the bound
Which clips the world with darkness round.
We'll pass the eyes
Of the starry skies
Into the hoar deep to colonize:
Death, Chaos, and Night,
From the sound of our flight,
Shall flee, like mist from a tempest's might.
And Earth, Air, and Light,
And the Spirit of Might,
Which drives round the stars in their fiery flight;
And Love, Thought, and Breath,
The powers that quell Death,
Wherever we soar shall assemble beneath.
And our singing shall build
In the void's loose field
A world for the Spirit of Wisdom to wield;
We will take our plan
From the new world of man,
And our work shall be called the Promethean.
Chorus of Hours.
Break the dance, and scatter the song;
Let some depart, and some remain.
Semichorus I.
We, beyond heaven, are driven along:
Semichorus II.
Us the enchantments of earth retain:
Semichorus I.
Ceaseless, and rapid, and fierce, and free,
With the Spirits which build a new earth and sea,
And a heaven where yet heaven could never be.
Semichorus II.
Solemn, and slow, and serene, and bright,
Leading the Day and outspeeding the Night,
With the powers of a world of perfect light.
Semichorus I.
We whirl, singing loud, round the gathering sphere,
Till the trees, and the beasts, and the clouds appear
From its chaos made calm by love, not fear.
Semichorus II.
We encircle the ocean and mountains of earth,
And the happy forms of its death and birth
Change to the music of our sweet mirth.
Chorus of Hours and Spirits.
Break the dance, and scatter the song,
Let some depart, and some remain,
Wherever we fly we lead along
In leashes, like starbeams, soft yet strong,
The clouds that are heavy with love's sweet rain.
Panthea.
Ha! they are gone!
Ione.
          Yet feel you no delight
From the past sweetness?
Panthea.
             As the bare green hill
When some soft cloud vanishes into rain,
Laughs with a thousand drops of sunny water
To the unpavilioned sky!
Ione.
             Even whilst we speak
New notes arise. What is that awful sound?
Panthea.
'Tis the deep music of the rolling world
Kindling within the strings of the waved air
olian modulations.
Ione.
          Listen too,
How every pause is filled with under-notes,
Clear, silver, icy, keen, awakening tones,
Which pierce the sense, and live within the soul,
As the sharp stars pierce winter's crystal air
And gaze upon themselves within the sea.
Panthea.
But see where through two openings in the forest
Which hanging branches overcanopy,
And where two runnels of a rivulet,
Between the close moss violet-inwoven,
Have made their path of melody, like sisters
Who part with sighs that they may meet in smiles,
Turning their dear disunion to an isle
Of lovely grief, a wood of sweet sad thoughts;
Two visions of strange radiance float upon
The ocean-like enchantment of strong sound,
Which flows intenser, keener, deeper yet
Under the ground and through the windless air.
Ione.
I see a chariot like that thinnest boat,
In which the Mother of the Months is borne
By ebbing light into her western cave,
When she upsprings from interlunar dreams;
O'er which is curved an orblike canopy
Of gentle darkness, and the hills and woods,
Distinctly seen through that dusk aery veil,
Regard like shapes in an enchanter's glass;
Its wheels are solid clouds, azure and gold,
Such as the genii of the thunderstorm
Pile on the floor of the illumined sea
When the sun rushes under it; they roll
And move and grow as with an inward wind;
Within it sits a wingd infant, white
Its countenance, like the whiteness of bright snow,
Its plumes are as feathers of sunny frost,
Its limbs gleam white, through the wind-flowing folds
Of its white robe, woof of ethereal pearl.
Its hair is white, the brightness of white light
Scattered in strings; yet its two eyes are heavens
Of liquid darkness, which the Deity
Within seems pouring, as a storm is poured
From jaggd clouds, out of their arrowy lashes,
Tempering the cold and radiant air around,
With fire that is not brightness; in its hand
It sways a quivering moonbeam, from whose point
A guiding power directs the chariot's prow
Over its wheeld clouds, which as they roll
Over the grass, and flowers, and waves, wake sounds,
Sweet as a singing rain of silver dew.
Panthea.
And from the other opening in the wood
Rushes, with loud and whirlwind harmony,
A sphere, which is as many thousand spheres,
Solid as crystal, yet through all its mass
Flow, as through empty space, music and light:
Ten thousand orbs involving and involved,
Purple and azure, white, and green, and golden,
Sphere within sphere; and every space between
Peopled with unimaginable shapes,
Such as ghosts dream dwell in the lampless deep,
Yet each inter-transpicuous, and they whirl
Over each other with a thousand motions,
Upon a thousand sightless axles spinning,
And with the force of self-destroying swiftness,
Intensely, slowly, solemnly roll on,
Kindling with mingled sounds, and many tones,
Intelligible words and music wild.
With mighty whirl the multitudinous orb
Grinds the bright brook into an azure mist
Of elemental subtlety, like light;
And the wild odour of the forest flowers,
The music of the living grass and air,
The emerald light of leaf-entangled beams
Round its intense yet self-conflicting speed,
Seem kneaded into one areal mass
Which drowns the sense. Within the orb itself,
Pillowed upon its alabaster arms,
Like to a child o'erwearied with sweet toil,
On its own folded wings, and wavy hair,
The Spirit of the Earth is laid asleep,
And you can see its little lips are moving,
Amid the changing light of their own smiles,
Like one who talks of what he loves in dream.
Ione.
'Tis only mocking the orb's harmony.
Panthea.
And from a star upon its forehead, shoot,
Like swords of azure fire, or golden spears
With tyrant-quelling myrtle overtwined,
Embleming heaven and earth united now,
Vast beams like spokes of some invisible wheel
Which whirl as the orb whirls, swifter than thought,
Filling the abyss with sun-like lightenings,
And perpendicular now, and now transverse,
Pierce the dark soil, and as they pierce and pass,
Make bare the secrets of the earth's deep heart;
Infinite mines of adamant and gold,
Valueless stones, and unimagined gems,
And caverns on crystalline columns poised
With vegetable silver overspread;
Wells of unfathomed fire, and water springs
Whence the great sea, even as a child is fed,
Whose vapours clothe earth's monarch mountain-tops
With kingly, ermine snow. The beams flash on
And make appear the melancholy ruins
Of cancelled cycles; anchors, beaks of ships;
Planks turned to marble; quivers, helms, and spears,
And gorgon-headed targes, and the wheels
Of scythd chariots, and the emblazonry
Of trophies, standards, and armorial beasts,
Round which death laughed, sepulchred emblems
Of dead destruction, ruin within ruin!
The wrecks beside of many a city vast,
Whose population which the earth grew over
Was mortal, but not human; see, they lie,
Their monstrous works, and uncouth skeletons,
Their statues, homes and fanes; prodigious shapes
Huddled in gray annihilation, split,
Jammed in the hard, black deep; and over these,
The anatomies of unknown wingd things,
And fishes which were isles of living scale,
And serpents, bony chains, twisted around
The iron crags, or within heaps of dust
To which the tortuous strength of their last pangs
Had crushed the iron crags; and over these
The jaggd alligator, and the might
Of earth-convulsing behemoth, which once
Were monarch beasts, and on the slimy shores,
And weed-overgrown continents of earth,
Increased and multiplied like summer worms
On an abandoned corpse, till the blue globe
Wrapped deluge round it like a cloak, and they
Yelled, gasped, and were abolished; or some God
Whose throne was in a comet, passed, and cried,
'Be not!' And like my words they were no more.
The Earth.
The joy, the triumph, the delight, the madness!
The boundless, overflowing, bursting gladness,
The vaporous exultation not to be confined!
Ha! ha! the animation of delight
Which wraps me, like an atmosphere of light,
And bears me as a cloud is borne by its own wind.
The Moon.
Brother mine, calm wanderer,
Happy globe of land and air,
Some Spirit is darted like a beam from thee,
Which penetrates my frozen frame,
And passes with the warmth of flame,
With love, and odour, and deep melody
  Through me, through me!
  The Earth.
Ha! ha! the caverns of my hollow mountains,
My cloven fire-crags, sound-exulting fountains
Laugh with a vast and inextinguishable laughter.
The oceans, and the deserts, and the abysses,
And the deep air's unmeasured wildernesses,
Answer from all their clouds and billows, echoing after.
They cry aloud as I do. Sceptred curse,
Who all our green and azure universe
Threatenedst to muffle round with black destruction, sending
A solid cloud to rain hot thunderstones,
And splinter and knead down my children's bones,
All I bring forth, to one void mass battering and blending,
Until each crag-like tower, and storied column,
Palace, and obelisk, and temple solemn,
My imperial mountains crowned with cloud, and snow, and fire;
My sea-like forests, every blade and blossom
Which finds a grave or cradle in my bosom,
Were stamped by thy strong hate into a lifeless mire:
How art thou sunk, withdrawn, covered, drunk up
By thirsty nothing, as the brackish cup
Drained by a desert-troop, a little drop for all;
And from beneath, around, within, above,
Filling thy void annihilation, love
Burst in like light on caves cloven by the thunder-ball.
The Moon.
The snow upon my lifeless mountains
Is loosened into living fountains,
My solid oceans flow, and sing, and shine:
A spirit from my heart bursts forth,
It clothes with unexpected birth
My cold bare bosom: Oh! it must be thine
  On mine, on mine!
   Gazing on thee I feel, I know
Green stalks burst forth, and bright flowers grow,
And living shapes upon my bosom move:
Music is in the sea and air,
Wingd clouds soar here and there,
Dark with the rain new buds are dreaming of:
  'Tis love, all love!
  The Earth.
It interpenetrates my granite mass,
Through tangled roots and trodden clay doth pass
Into the utmost leaves and delicatest flowers;
Upon the winds, among the clouds 'tis spread,
It wakes a life in the forgotten dead,
They breathe a spirit up from their obscurest bowers.
And like a storm bursting its cloudy prison
With thunder, and with whirlwind, has arisen
Out of the lampless caves of unimagined being:
With earthquake shock and swiftness making shiver
Thought's stagnant chaos, unremoved for ever,
Till hate, and fear, and pain, light-vanquished shadows, fleeing,
Leave Man, who was a many-sided mirror,
Which could distort to many a shape of error,
This true fair world of things, a sea reflecting love;
Which over all his kind, as the sun's heaven
Gliding o'er ocean, smooth, serene, and even,
Darting from starry depths radiance and life, doth move:
Leave Man, even as a leprous child is left,
Who follows a sick beast to some warm cleft
Of rocks, through which the might of healing springs is poured;
Then when it wanders home with rosy smile,
Unconscious, and its mother fears awhile
It is a spirit, then, weeps on her child restored.
Man, oh, not men! a chain of linkd thought,
Of love and might to be divided not,
Compelling the elements with adamantine stress;
As the sun rules, even with a tyrant's gaze,
The unquiet republic of the maze
Of planets, struggling fierce towards heaven's free wilderness.
Man, one harmonious soul of many a soul,
Whose nature is its own divine control,
Where all things flow to all, as rivers to the sea;
Familiar acts are beautiful through love;
Labour, and pain, and grief, in life's green grove
Sport like tame beasts, none knew how gentle they could be!
His will, with all mean passions, bad delights,
And selfish cares, its trembling satellites,
A spirit ill to guide, but mighty to obey,
Is as a tempest-wingd ship, whose helm
Love rules, through waves which dare not overwhelm,
Forcing life's wildest shores to own its sovereign sway.
All things confess his strength. Through the cold mass
Of marble and of colour his dreams pass;
Bright threads whence mothers weave the robes their children wear;
Language is a perpetual Orphic song,
Which rules with Ddal harmony a throng
Of thoughts and forms, which else senseless and shapeless were.
The lightning is his slave; heaven's utmost deep
Gives up her stars, and like a flock of sheep
They pass before his eye, are numbered, and roll on!
The tempest is his steed, he strides the air;
And the abyss shouts from her depth laid bare,
Heaven, hast thou secrets? Man unveils me; I have none.
The Moon.
The shadow of white death has passed
From my path in heaven at last,
A clinging shroud of solid frost and sleep;
And through my newly-woven bowers,
Wander happy paramours,
Less mighty, but as mild as those who keep
  Thy vales more deep.
  The Earth.
As the dissolving warmth of dawn may fold
A half unfrozen dew-globe, green, and gold,
And crystalline, till it becomes a wingd mist,
And wanders up the vault of the blue day,
Outlives the moon, and on the sun's last ray
Hangs o'er the sea, a fleece of fire and amethyst.
The Moon.
Thou art folded, thou art lying
In the light which is undying
Of thine own joy, and heaven's smile divine;
All suns and constellations shower
On thee a light, a life, a power
Which doth array thy sphere; thou pourest thine
  On mine, on mine!
  The Earth.
I spin beneath my pyramid of night,
Which points into the heavens dreaming delight,
Murmuring victorious joy in my enchanted sleep;
As a youth lulled in love-dreams faintly sighing,
Under the shadow of his beauty lying,
Which round his rest a watch of light and warmth doth keep.
The Moon.
As in the soft and sweet eclipse,
When soul meets soul on lovers' lips,
High hearts are calm, and brightest eyes are dull;
So when thy shadow falls on me,
Then am I mute and still, by thee
Covered; of thy love, Orb most beautiful,
  Full, oh, too full!
   Thou art speeding round the sun
Brightest world of many a one;
Green and azure sphere which shinest
With a light which is divinest
Among all the lamps of Heaven
To whom life and light is given;
I, thy crystal paramour
Borne beside thee by a power
Like the polar Paradise,
Magnet-like of lovers' eyes;
I, a most enamoured maiden
Whose weak brain is overladen
With the pleasure of her love,
Maniac-like around thee move
Gazing, an insatiate bride,
On thy form from every side
Like a Mnad, round the cup
Which Agave lifted up
In the weird Cadman forest.
Brother, wheresoe'er thou soarest
I must hurry, whirl and follow
Through the heavens wide and hollow,
Sheltered by the warm embrace
Of thy soul from hungry space,
Drinking from thy sense and sight
Beauty, majesty, and might,
As a lover or a chameleon
Grows like what it looks upon,
As a violet's gentle eye
Gazes on the azure sky
Until its hue grows like what it beholds,
As a gray and watery mist
Glows like solid amethyst
Athwart the western mountain it enfolds,
When the sunset sleeps
  Upon its snow
  The Earth.
  And the weak day weeps
   That it should be so.
Oh, gentle Moon, the voice of thy delight
Falls on me like thy clear and tender light
Soothing the seaman, borne the summer night,
Through isles for ever calm;
Oh, gentle Moon, thy crystal accents pierce
The caverns of my pride's deep universe,
Charming the tiger joy, whose tramplings fierce
Made wounds which need thy balm.
Panthea.
I rise as from a bath of sparkling water,
A bath of azure light, among dark rocks,
Out of the stream of sound.
Ione.
               Ah me! sweet sister,
The stream of sound has ebbed away from us,
And you pretend to rise out of its wave,
Because your words fall like the clear, soft dew
Shaken from a bathing wood-nymph's limbs and hair.
Panthea.
Peace! peace! A mighty Power, which is as darkness,
Is rising out of Earth, and from the sky
Is showered like night, and from within the air
Bursts, like eclipse which had been gathered up
Into the pores of sunlight: the bright visions,
Wherein the singing spirits rode and shone,
Gleam like pale meteors through a watery night.
Ione.
There is a sense of words upon mine ear.
Panthea.
An universal sound like words: Oh, list!
Demogorgon.
Thou, Earth, calm empire of a happy soul,
Sphere of divinest shapes and harmonies,
Beautiful orb! gathering as thou dost roll
The love which paves thy path along the skies:
The Earth.
I hear: I am as a drop of dew that dies.
Demogorgon.
Thou, Moon, which gazest on the nightly Earth
With wonder, as it gazes upon thee;
Whilst each to men, and beasts, and the swift birth
Of birds, is beauty, love, calm, harmony:
The Moon.
I hear: I am a leaf shaken by thee!
Demogorgon.
Ye Kings of suns and stars, Dmons and Gods,
Aetherial Dominations, who possess
Elysian, windless, fortunate abodes
Beyond Heaven's constellated wilderness:
A Voice from above.
Our great Republic hears, we are blest, and bless.
Demogorgon.
Ye happy Dead, whom beams of brightest verse
Are clouds to hide, not colours to portray,
Whether your nature is that universe
Which once ye saw and suffered
A Voice from beneath.
                 Or as they
Whom we have left, we change and pass away.
Demogorgon.
Ye elemental Genii, who have homes
From man's high mind even to the central stone
Of sullen lead; from heaven's star-fretted domes
To the dull weed some sea-worm battens on:
A confused Voice.
We hear: thy words waken Oblivion.
Demogorgon.
Spirits, whose homes are flesh: ye beasts and birds,
Ye worms, and fish; ye living leaves and buds;
Lightning and wind; and ye untameable herds,
Meteors and mists, which throng air's solitudes:
A Voice.
Thy voice to us is wind among still woods.
Demogorgon.
Man, who wert once a despot and a slave;
A dupe and a deceiver; a decay;
A traveller from the cradle to the grave
Through the dim night of this immortal day:
All.
Speak: thy strong words may never pass away.
Demogorgon.
This is the day, which down the void abysm
At the Earth-born's spell yawns for Heaven's despotism,
And Conquest is dragged captive through the deep:
Love, from its awful throne of patient power
In the wise heart, from the last giddy hour
Of dread endurance, from the slippery, steep,
And narrow verge of crag-like agony, springs
And folds over the world its healing wings.
Gentleness, Virtue, Wisdom, and Endurance,
These are the seals of that most firm assurance
Which bars the pit over Destruction's strength;
And if, with infirm hand, Eternity,
Mother of many acts and hours, should free
The serpent that would clasp her with his length;
These are the spells by which to reassume
An empire o'er the disentangled doom.
To suffer woes which Hope thinks infinite;
To forgive wrongs darker than death or night;
To defy Power, which seems omnipotent;
To love, and bear; to hope till Hope creates
From its own wreck the thing it contemplates;
Neither to change, nor falter, nor repent;
This, like thy glory, Titan, is to be
Good, great and joyous, beautiful and free;
This is alone Life, Joy, Empire, and Victory.
Composed at Este, Sept., Oct., 1818 (Act I); at Rome, March - April 6, 1819 (Acts II, III); at Florence, close of 1819 (Act IV). Published by C. and J. Ollier, London, summer of 1820.

Note from Mrs. Shelley: 'On the 12th of March, 1818, Shelley quitted England, never to return. His principal motive was the hope that his health would be improved by a milder climate; he suffered very much during the winter previous to his emigration, and this decided his vacillating purpose. .....Through the whole poem there reigns a sort of calm and holy spirit of love; it soothes the tortured, and is hope to the expectant, till the prophecy is fulfilled, and Love, untainted by any evil, becomes the law of the world. ....And, as he wandered among the ruins made one with Nature in their decay, or gaed on the Praxitelean shapes that throng the Vatican, the Capitol, and the palaces of Rome, his soul imbibed forms of loveliness which became a portion of itself. There are many passages in the Prometheus which show the intense delight he received from such studies, and give back the impression with a beauty of poetical description peculiarly his own. He felt this, as a poet must feel when he satisfies himself by the result of his labours; and he wrote from Rome, ''My Prometheus Unbound is just finished, and in a month or two I shall send it. It is a drama, with characters and mechanism of a kind yet unattempted; and I think the execution is better than any of my former attempts.'''
~ Percy Bysshe Shelley, Prometheus Unbound
,

IN CHAPTERS [167/167]



   85 Poetry
   26 Occultism
   24 Fiction
   18 Mysticism
   11 Philosophy
   5 Integral Yoga
   4 Psychology
   4 Mythology
   3 Christianity
   2 Yoga
   1 Thelema
   1 Philsophy
   1 Baha i Faith
   1 Alchemy


   19 Percy Bysshe Shelley
   19 Aleister Crowley
   17 William Butler Yeats
   17 Sri Aurobindo
   13 William Wordsworth
   9 Friedrich Schiller
   8 Friedrich Nietzsche
   7 James George Frazer
   5 H P Lovecraft
   4 John Keats
   4 Johann Wolfgang von Goethe
   4 Edgar Allan Poe
   3 Saint Augustine of Hippo
   3 Nolini Kanta Gupta
   3 Joseph Campbell
   2 Walt Whitman
   2 Sri Ramana Maharshi
   2 Sri Ramakrishna
   2 Plato


   19 Shelley - Poems
   19 Liber ABA
   17 Yeats - Poems
   13 Wordsworth - Poems
   9 Schiller - Poems
   7 Thus Spoke Zarathustra
   7 The Golden Bough
   5 Lovecraft - Poems
   4 The Synthesis Of Yoga
   4 The Secret Doctrine
   4 Savitri
   4 Keats - Poems
   4 A Garden of Pomegranates - An Outline of the Qabalah
   3 The Hero with a Thousand Faces
   3 The Confessions of Saint Augustine
   3 Talks
   3 Poe - Poems
   2 Whitman - Poems
   2 The Life Divine
   2 The Gospel of Sri Ramakrishna
   2 Goethe - Poems
   2 Faust
   2 Essays Divine And Human
   2 Collected Works of Nolini Kanta Gupta - Vol 05


0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
   Gadadhar was seven years old when his father died. This incident profoundly affected him. For the first time the boy realized that life on earth was impermanent. Unobserved by others, he began to slip into the mango orchard or into one of the cremation grounds, and he spent hours absorbed in his own thoughts. He also became more helpful to his mother in the discharge of her household duties. He gave more attention to reading and hearing the religious stories recorded in the Puranas. And he became interested in the Wandering monks and pious pilgrims who would stop at Kamarpukur on their way to Puri. These holy men, the custodians of India's spiritual heritage and the living witnesses of the ideal of renunciation of the world and all-absorbing love of God, entertained the little boy with stories from the Hindu epics, stories of saints and prophets, and also stories of their own adventures. He, on his part, fetched their water and fuel and
   served them in various ways. Meanwhile, he was observing their meditation and worship.
  --
   From now on Sri Ramakrishna began to seek the company of devotees and holy men. He had gone through the storm and stress of spiritual disciplines and visions. Now he realized an inner calmness and appeared to others as a normal person. But he could not bear the company of worldly people or listen to their talk. Fortunately the holy atmosphere of Dakshineswar and the liberality of Mathur attracted monks and holy men from all parts of the country. Sadhus of all denominations — monists and dualists, Vaishnavas and Vedantists, Saktas and worshippers of Rama — flocked there in ever increasing numbers. Ascetics and visionaries came to seek Sri Ramakrishna's advice. Vaishnavas had come during the period of his Vaishnava sadhana, and Tantriks when he practised the disciplines of Tantra. Vedantists began to arrive after the departure of Totapuri. In the room of Sri Ramakrishna, who was then in bed with dysentery, the Vedantists engaged in scriptural discussions, and, forgetting his own physical suffering, he solved their doubts by referring directly to his own experiences. Many of the visitors were genuine spiritual souls, the unseen pillars of Hinduism, and their spiritual lives were quickened in no small measure by the sage of Dakshineswar. Sri Ramakrishna in turn learnt from them anecdotes concerning the ways and the conduct of holy men, which he subsequently narrated to his devotees and disciples. At his request Mathur provided him with large stores of food-stuffs, clothes, and so forth, for distribution among the Wandering monks.
   "Sri Ramakrishna had not read books, yet he possessed an encyclopedic knowledge of religions and religious philosophies. This he acquired from his contacts with innumerable holy men and scholars. He had a unique power of assimilation; through meditation he made this knowledge a part of his being. Once, when he was asked by a disciple about the source of his seemingly inexhaustible knowledge, he replied; "I have not read; but I have heard the learned. I have made a garland of their knowledge, wearing it round my neck, and I have given it as an offering at the feet of the Mother."
  --
   Two more young men, Sarada Prasanna and Tulasi, complete the small band of the Master's disciples later to embrace the life of the Wandering monk. With the exception of the elder Gopal, all of them were in their teens or slightly over. They came from middle-class Bengali families, and most of them were students in school or college. Their parents and relatives had envisaged for them bright worldly careers. They came to Sri Ramakrishna with pure bodies, vigorous minds, and uncontaminated souls. All were born with unusual spiritual attributes. Sri Ramakrishna accepted them, even at first sight, as his children, relatives, friends, and companions. His magic touch unfolded them. And later each according to his measure reflected the life of the Master, becoming a torch-bearer of his message across land and sea.
   --- WOMAN DEVOTEES

0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
           the WandERINGS OR FALSIFICATIONS
              OF THE ONE THOUGHT OF
  --
     (38) These eggs being speckled, resemble the Wander-
    ing mind referred to.

02.06 - The Kingdoms and Godheads of the Greater Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  A vagrant march struck by the Wanderer Time,
  They call to a brief unsatisfied delight

02.10 - The Kingdoms and Godheads of the Little Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  And to the Wandering spectator thought
  Assigned a seat on the inconscient stage.

05.20 - The Urge for Progression, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   In the process of the expression and embodiment of this innermost truth, the first necessary condition is, as we have said, sincerity, that is to say, a constant reference to the demand of that truth, putting everything and judging everything in the light of that truth, a vigilant wakefulness to it. The second condition is progression. It is the law of the Truth that it is expressing itself, seeking to express itself continually and continuously in the march of life; it is always unfolding new norms and forms of its light and power, ever new degrees of realisation. The individual human consciousness has to recognise that progressive flux and march along with it. Human consciousness, the complex of external mind and life and body consciousness, has the habit of halting, clinging to the forms, experiences and gains of the past, storing them in memory, agreeing to a minimum change only just to be able to pour the new into the old. But this conservatism, which is another name for tamasis fatal to the living truth within. Even like the lan vitalso gloriously hymned by Bergson, the inmost consciousness, the central truth of being, the soul lanhas always a forward-looking reference. And it is precisely because the normal instrument of the body and life and mind has always a backward reference, because it slings ,back and cannot keep pace with the march of the soul-consciousness that these members stagnate, wear away, decay and death ends it all. The past has its utility: it marks the stages of progress. It means assimilation, but must not mean stagnation. It may supply the present basis but must always open out to what is coming or may come. If one arrives at a striking realisation, a light is revealed, a Voice, a mantra heard, a norm disclosed, it is simply to be noted, taken in the stuff of the being, made part and parcel of the consciousness; you leave it at that and pass and press on. You must not linger at wayside illuminations however beautiful or even useful some may be. The ideal of the paryataka the Wanderermay be taken as a concrete symbol of this principle. The Brahmanas described it graphically in the famous phrase, caraivete, "move on". The Vedic Rishi sang of it in the memorable hymn to Dawn, the goddess who comes today the last of a succession of countless dawns in the immemorial past and the first of a never-ending series of the future. The soul is strung with a golden chain to the Great Fulfilment that moves ahead: even when fulfilled the soul does not rest or come to the end of its mission, it continues to be an ever new expression or instrumentation of the Infinite.
   ***

07.03 - The Entry into the Inner Countries, #Savitri, #Sri Aurobindo, #Integral Yoga
  Or they enter the valley of the Wandering Gleam
  Whence, captives or victims of the specious Ray,

1.01 - the Call to Adventure, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  phenomenon catches the Wandering eye and lures one away
  from the frequented paths of man. Examples might be multi

1.02 - Self-Consecration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  23:The Yoga must start with an effort or at least a settled turn towards this total concentration. A constant and unfailing will of consecration of all ourselves to the Supreme is demanded of us, an offering of our whole being and our many-chambered nature to the Eternal who is the All. The effective fullness of our concentration on the one thing needful to the exclusion of all else will be the measure of our self-consecration to the One who is alone desirable. But this exclusiveness will in the end exclude nothing except the falsehood of our way of seeing the world and our will's ignorance. For our concentration on the Eternal will be consummated by the mind when we see constantly the Divine in itself and the Divine in ourselves, but also the Divine in all things and beings and happenings. It will be consummated by the heart when all emotion is summed up in the love of the Divine, -- of the Divine in itself and for itself, but love too of the Divine in all its beings and powers and personalities and forms in the Universe' It will be consummated by the will when we feel and receive always the divine impulsion and accept that alone as our sole motive force; but this will mean that, having slain to the last rebellious straggler the Wandering impulses of the egoistic nature, we have universalised ourselves and can accept with a constant happy acceptance the one divine working in all things. This is the first fundamental siddhi of the integral Yoga.
  24:It is nothing less that is meant in the end when we speak of the absolute consecration of the individual to the Divine. But this total fullness of consecration can only come by a constant progression when the long and difficult process of transforming desire out of existence is completed in an ungrudging measure. Perfect self-consecration implies perfect self-surrender.

1.02 - The Refusal of the Call, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  And there is the tale of the Wandering Jew, cursed to remain on earth until the Day of Judgment, because when Christ had passed him carrying the cross, this man among the people stand ing along the way called, "Go faster! A little speed!" The unrec ognized, insulted Savior turned and said to him, "I go, but you shall be waiting here for me when I return."
  Some of the victims remain spellbound forever (at least, so far as we are told), but others are destined to be saved. Brynhild was preserved for her proper hero and little Briar-rose was res cued by a prince. Also, the young man transformed into a tree dreamed subsequently of the unknown woman who pointed the way, as a mysterious guide to paths unknown. Not all who hesitate are lost. The psyche has many secrets in reserve. And these are not disclosed unless required. So it is that sometimes the predicament following an obstinate refusal of the call proves to be the occasion of a providential revelation of some unsus pected principle of release.

1.04 - The Paths, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Wand - or attaining puberty. The magical weapons are the Wand, in which the Freudian significance is clearly perceptible, the Lamp, and the Eucharistic Host. The significance of the Hand of God or the Dhyan-Chohanic consciousness, setting the world-forces in motion, may also be read into this letter Yod.
  The Tarot card, IX. - The Hermit, gives the conception of an aged Adept, cowled and robed in black, holding a lamp in his right hand, bearing a wand or staff in his left.

1.05 - THE HOSTILE BROTHERS - ARCHETYPES OF RESPONSE TO THE UNKNOWN, #Maps of Meaning, #Jordan Peterson, #Psychology
  drowning of the Egyptian host. The second episode is the Wandering in the wilderness, a labyrinthine
  period of lost direction, where one generation has to die off before a new one can enter the Promised

1.06 - The Literal Qabalah, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  The method of letter analysis, previously described, helps to clarify the general conception. 2 B is 9 Mercury, the Magician bearing in his hand the Wand representing his
  Divine Will and Wisdom. * Y is the Tarotic Hermit ; also it is the symbol of innocence and spiritual virginity.

1.06 - The Transformation of Dream Life, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
   person toward the things of the spiritual world are very different from the feelings of the undeveloped person toward the things of the physical world. The latter feels himself to be at a particular place in the world of sense, and the surrounding objects to be external to him. The spiritually developed person feels himself to be united with, and as though in the interior of, the spiritual objects he perceives. He wanders, in fact, from place to place in spiritual space, and is therefore called the Wanderer in the language of occult science. He has no home at first. Should he, however, remain a mere wanderer he would be unable to define any object in spiritual space. Just as objects and places in physical space are defined from a fixed point of departure, this, too, must be the case in the other world. He must seek out some place, thoroughly investigate it, and take spiritual possession of it. In this place he must establish his spiritual home and relate everything else to it. In physical life, too, a person sees everything in terms of his physical home. Natives of Berlin and Paris will involuntarily describe London in a different way. And yet there is a difference between the spiritual and the physical home. We are born into the latter
   p. 198

1.07 - The Literal Qabalah (continued), #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  The names of the suits, too, are descriptive to a very large extent of the nature of the Worlds. the Wand is the magical symbol of the Creative Will which evolves the original archetypal ideas in Olam Atsilus. They are pro- jected into Olam Brink, the Creative World, symbolized by the Cups. The Cup obviously is a feminine symbol, passive, and receptive, eager to receive the male influence from on high. The Sword relates to the Formative Plane, since the sword cuts, forms, and hews. The Pantacles, being formed of wax - a symbol of earth, passive and inert - symbolize the World of Action and matter, wherein the forces of the more transcendent planes have their field of manifestation.
  Only one word of caution is here required. It must not be supposed that these Worlds are above one another in space or time. Such is not the Zoharic idea. This is one of the main drawbacks of diagrammatic representations. They are realms of consciousness each having an appropriate vehicle of matter, some more subtile, others more dense, than the other. Blavatsky states that they are " in co- adunition but not in consubstantiality The implication of this rather formidable phrase is that their substance is not of the same degree of density, although spatially they may occupy the same position. The distinction, however, is of quality of matter, not of position in space.
  --
  Yesod. 60 is the Path of Samech D leading from Yesod to Tipharas. 3 is the thirteenth Path, Gimel, which joins Tipharas directly to the Crown. The whole idea of the Wand of Aaron the High Priest, implies the shaft con- necting the Sephiros on the Middle Pillar- a straight road from the Kingdom to the Crown.
  The question may arise in the mind of the student of

1.07 - The Magic Wand, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
  The magic wand is a condenser, no matter what material it is 41 made of or in which way it is manufactured. Charged with the will of the magician, it expresses a certain power. It may be a simple one (the usual type of wand) or a complicated one. All the Wands carved out of wood are regarded as simple wands. But only a special kind of wood, suiting the purpose, may be used. Thus, hazelnut or willow are to be used for a wishing-wand. The wishing-wand is a modification of the magic wand. Though a wand made of ash-wood may be used as a magic wand for all magical operations the magician, when carrying out operations of ritual magic, will only charge it for the purpose of curing people.
   the Wand made of elder-wood, proves, on account of its analogy to Saturn, especially efficient when calling up or evoking elemental spirits and demons. In making magic wands willow twigs may also be used for any type, for the willow is a very good fluid condenser. The attentive reader will remember that willows are often struck by lightning because of their high content of water, and their capability of absorbing. He may also remember the old saying referring to thunderstorms: "From the willow flee, look for a beech-tree. The wood of an oak or an acacia, too, is an excellent material for making a magic wand.
  --
  If the magician is working with the electromagnetic fluid of the universe, intending to intensify it strongly in the physical world, then he must take hold of the Wand in such a manner that his right hand will touch the plus-pole and his left hand the minuspole, with the ends of the rod touching the middle of his palms.
  After this the electrical fluid from the universe has to be led via the right side of the rod into the magician's body by means of the imagination. The plus-radiation of the rod (odpole-radiation) will thus be strongly intensified as it has the same oscillation and will make it easier for the magician to store the electrical fluid in his body. The same procedure has to be applied to the magnetic fluid of the south-pole. Vice versa the magician now intensifies the electrical fluid again, which he has previously stored up in his body, this time concentrating it into the plus-end of the rod so strongly that he can make his influence work directly on the 43 physical world. The same goes for the magnetic fluid which he will be able to store up in his left, that is the negative pole radiation. The middle of the rod, covered with the insulating material, will remain neutral. If the magician, by force of imagination, now concentrates his intention into the condensed electromagnetic fluid of the steel magnet the Wand indeed becomes a magic wand.
  By means of the electromagnetic fluid, which radiates as a brilliant light from the rod, any realization on the physical world will be possible. Initiates usually apply this wand for influencing sick people and for all magnetic phenomena. This magic electromagnetic wand is, by the Law of the Universe, an excellent condenser with the same kind of oscillation as the universe, but in a most subtle way. The person meditating on this will be able to find other methods easily due to the universal laws. The magician will, for instance, be able to either pull the fluid out of the universe like an antenna and store it in his body, or to transfer it by force of imagination to other people, near him or far away.
  --
  The shape and the size of the Wand plays a minor part. The most important thing about a magic wand is its charging for practical use, a description of which is given below.
  The charge of a magic wand is done in much the same way as the charge of a magic mirror provided with a fluid condenser for special purposes. There are many ways of charge for a wand.
  --
  Take into your hand the Wand which you have prepared and concentrate your will on, or rather into, the Wand; that is, transfer your whole consciousness into the Wand so that you feel you are the Wand itself. Your concentration must then be filled with the idea that all your will-power, your strength, is embodied in the Wand. This kind of concentration must last for at least five minutes without any interruption. Already at the moment of embodying your will into the Wand you have to think that whenever you take the Wand into your hand your will-power will be put into action and that everything you want to have happening will happen. When you have transferred your whole will by utmost tension and strongest imagination into the Wand, you end the charge of it by wrapping it into a piece of pure silk and putting it in the same place as your other magic implements.
  After some time load the Wand again in the same manner, and every time you repeat the cerem.ony you must increase the intensity of your imagination. Never forget that your whole spiritual will is embodied in the Wand. It is important that you limit the time and if possible, also the space of the power concentrated in the Wand; that is, concentrate your willpower into the Wand with the idea that as long as it will exist it will represent all your will, all your power, and remain effective. A wand charged in this way will remain effective till you die, or should it be your special wish, even beyond your physical death, that is, it will remain a 47 magic wand. It may even last for centuries, and its influence may even increase with time, providing you have charged it with the wish that its power should grow from one day to the next. The effectiveness of the Wand will first work on the mental sphere, then, after some time and repeated charging, on the astral sphere, and finally even on the physical world. The time required until a wand, first effective on the mental world, becomes effective in the physical world depends on the magician's maturity, training and power of imagination, and also on what he is striving for. The magician who is well acquainted with quabbalah will know that to bring about a realization from the mental sphere into the physical world, usually about 462 repetitions are necessary; by then the influence from the mental sphere takes shape, that is becomes condensed in the physical world. This, however, does not mean that the magician may not be able to bring about the same kind of success earlier than this. As already pointed out, the magic wand's power of realisation depends on the intention and purpose for which it has been made and charged. One could query whether the rod needs to be charged at all, since the magician's will should suffice. The magician, however, will not always be in a position to expand his mental exertion in the manner necessary for the transfer of one's will. There will be situations which will exhaust even the best magician, who then would be incapable of concentrating to his fullest power of expansion.
  However, a skillfully charged magic wand will also have its effect at moments when the magician is not using his will-power, but is just concentrating his thoughts on the realization of his wish, using his magic wand for this purpose. There is, of course, in this case a slight danger that a blasphemous person may get hold of the magic wand in order to realize his own desires, which, if it happened, would go on the cost of the magician and his rodvoltage. Therefore a magician will always do well not to tell any person, not even his best friend, for which purpose, in which respect, and in which manner he has charged his magic wand.
  --
  Under charging the Wand with certain universal qualities is understood qualities such as omnipotence or other specific ones which the magician needs for his realizations in the mental, astral or physical planes and which are concentrated into the rod in the same manner as described above. It is possible (similar to the charge with the magician's will) when charging the Wand with a certain quality, to impel the quality into the Wand not only by embodying one's consciousness into it and by condensing the power, but also by pulling the quality down from the universe by means of one's imagination and concentration of will-power, thereby condensing the quality in the Wand, thus charging it.
  Constant condensing of a certain quality will make the relevant spiritual power if concentrated in the Wand a direct physical power. This means that with the Wand the magician is in possession of an accumulator equivalent to a battery powerfully charged with electricity. That then one and the same power may be used for good as well as for bad purposes is true, but a magician, having proceeded as far as this in his individual training, will never think of any evil motives or try to put them into action, since he, at all times, is anxious to be regarded as a true and faithful servant by Divine Providence.
  Regarding Point 3: charge of the Wand with Magnetism, Biomagnetism or Prana:
  The same procedure is to be followed as described in the preceding chapter. It is recommended, however, to achieve the storing of power in the Wand without transferring one's consciousness into it. This can be effected by mere imagination, by means of the magician's body or directly from the universe. In 49 this case, too, the magician must not forget to set limits to the power transformed into the Wand. He must also, by force of imagination, concentrate on the purpose he wishes the Wand to serve. Repeated charge of the Wand will make it not only effective in the mental and astral planes, but also in the physical world.
  The experienced magician need not be told again that the power then dwelling in the Wand will radiate to the furthest distances. If he introduces the Akasha-principle between himself and his object, he will be able to bridge time and space, and the power in question will immediately, by using the Wand, work on the person concerned with the same kind of influence, intensity and success as it would be if the person were standing right in front of him. Charged with life-force or magnetism, with the right idea of setting limits or conditions (that is, in this case, with the idea that the life-force or magnetism in the Wand will be automatically intensified from one day to the other) the Wand will easily enable the magician to call into existence any phenomena that can be effected by life-force. With a rod charged in this way, even an unexperienced person could work miracles, providing he knew how to use it. Therefore it is in the magician's own interest to keep well the secret of his magic wand. He may also charge his wand in a manner that it will automatically, without any effort on part of the will-power of the magician, bring to him a piece of life-force from the universe, which will then radiate from the Wand. This kind of charging the Wand with magnetism - biomagnetism - is preferred for curative operations. A magician working in the medical field may like to make use of this method and heal people far away from him by force of his wand charged in the above mentioned manner. In the hands of a magician, a wand charged in this manner, which can heal people miraculously over the widest distances, is, no doubt, a blessing for the suffering man.
  The charge of a magic wand with an electric, magnetic, or electromagnetic fluid is always the same, with the only exception that the transfer of the magician's consciousness may be omitted. If only one wand is to be charged, the procedure is a little more complicated. For the Wand to be charged with one fluid only, be it electric or magnetic, that fluid has to be drawn from the 50 universe with the help of the imagination und must be impelled into the rod, to which end the magician has to concentrate on the wish that whenever he desires something, the fluid inside the rod will realize at once what he wishes, even though it be directed to the furthest possible sphere or the Akasha-principle. If you terminate the accumulation so that the fluid accumulated in the rod will intensify itself automatically from the universe, that it will, in other words, work by itself bioelectrically and biomagnetically, the rod will grow into an enormously strong battery. The magician is recommended to accumulate in his own body, prior to every use, the revelant fluid in order to be strong enough for the work with the accumulated fluid of the Wand. If he is not willing to do this, he should at least insulate himself before he starts work by putting on a pair of pure silk-gloves, preferably manufactured by himself. Not before he has thus insulated himself should he take the Wand into his hands. Since the magician usually works with both fluids, he should take the Wand charged with the electrical fluid into his right hand, and the Wand charged with the magnetic fluid into his left. It is always better to charge two rods; one with the electric the other with the magnetic fluid, especially if simple twigs or wooden wands, which are not impregnated with a fluid condenser, are used. This is not absolutely necessary, but it will make work easier. The magician who has a wand filled with a fluid condenser, without the Wand being parted in the middle, will find it more advantagious to have the Wand filled with only one fluid, as this also will make the work easier for him. If the rod is to be charged electromagnetically, that is if both fluids should be prevalent in the Wand, the magician must use a rod which has no hole in its middle. Either end of the rod has to be pierced instead, and each half of it has to be provided with a fluid condenser. The magician must, however, put a mark on either end to remind him where the electrical and where the magnetic fluid is. To give the magician a better view, the half provided for the electrical fluid is usually painted red, the half provided for the magnetic fluid is usually painted blue. The rod must then be charged in such a manner that the largest intensity of the fluids rest at the ends of the rod and that the middle, insulated with silk, remains neutral. Charging of either half has to be carried out separately, that means that you may draw from the universe first the electric fluid, accumulating it in the one end of the rod until that end is sufficiently loaded, and immediately after that the magnetic fluid, or vice versa. The magician should never try to accumulate the electric fluid several times and then the magnetic fluid several times; for the equilibrium of the fluids inside the Wand must be maintained. The magician must therefore accumulate the electrical fluid on one day and the magnetic fluid the next day. When charging the Wand again, he has to go about in the other way.
  The magician will charge a rod with the electrical or the magnetic, or both fluids, if he wants to make his influence work by the help of these fluids on objects nearby or far away, regardless of their being subject to the Akasha or existent in either the mental, astral or physical world. Special variations of operations, for instance such as volting or treating sick people, or bearing of certain imaginations, will not be dealt with here, for the person having carefully studied up to this point will now be able to work out for himself his individual working methods.
  --
  1. The magician, by help of imagination charges his rod - no matter, whether it be simple or provided with a fluid condenser - with desire that when using it, the elements will have to obey him, regardless of which sphere they may belong to. If the Wand has been sufficiently charged with the magician's power over the elements, then the results wanted will be brought about by the beings of the elements. The magician will do well to expand his power to all elements, fire, air, water and earth, so that he will not be forced to restrict his operations to a single element. When evoking, the magician should call to his magic circle the heads of the elements, one after the other, and have them swear to the magic wand that they will give him their absolute obedience at all times. After that the magician may, if he likes, engrave on his 52 wand the relevant symbols or seals of each individual head of the elements. This, however, is by no means absolutely necessary, for the Wand in the hands of the magician represents the magician's absolute will and his power over each being of the elements. The shape of the seals of each head of the elements will become visible to the magician in his magic mirror or by direct transfer with the mental body in the realm of the elements. On top of that, the magician might well, on account of his personal experience and development, construct a symbol of the relevant element and have the head of any element swear to it that he will always be the obedient servant not only of the symbol which the magician has engraved in the Wand, but of the whole wand.
  2. The other way to charge the Wand with elements is as follows: The magician draws the element which he wants to use for his work directly from the universe, that is, its particular Iphere, by force of the imagination, and dynamically accumulates it in the Wand. When working with this kind of loaded wand, the results wanted are not caused by the beings of the elements, but directly by the magician himself. The advantage of this way of charging a wand is that it will give the magician a strong feeling of latisfaction, because he is the immediate cause of the magical effect. It is necessary, however, that a separate rod be manufactured for each of the elements and the Wands must be stored apart from each other. To prevent the magician from mixing them up, he must be sure that he can easily differentiate between them by their outside appearance. Each wand may, for this purpose, have the colour of the relevant element. At the beginning the results will only occur on the mental plane, but prolonged use and repeated charging will make it work also on the astral plane, and eventually also on the physical world. This kind of wand will enable its owner to influence all manners of spirits, men, animals, even inanimate nature, by the element, similar to the influence of the electromagnetic fluid. Good magicians are able to cause, by the force of such a wand, marvelous natural phenomena, for in Itance, change of weather, acceleration of the growth of plants, and many other things of that nature.
  Regarding Point 5: Charge with the Akasha-principle:
  When applying this principle, the charge of the magic wand is possible, but not any kind of accumulation, since the Akashaprinciple cannot be intensified. But repeated meditation on the qualities of the Akasha-principle with all its aspects in the magic wand will finally enable the magician to create causes in the Akasha-principle, which will itself realize in the mental and astral planes, and also in the physical plane. Using a rod charged in the manner described, the magician will be able to impel, by force of imagination, a power or quality via the Wand into the Akasha, which then, like a volt created by an electromagnetic fluid, will have direct influence on the three-dimensional world from above.
  Such a wand will be regarded with awe by positive intelligences and will have a frightening effect on negative beings. A wand charged in this fashion is usually preferred by magicians working with negative beings, so-called demons, in order to make them pliant. For further details on this subject see the chapter dealing with necromancy.
  --
  The universal light, from which everything has been created, is to be accumulated in the Wand by help of imagination and consideration of the qualities of the light, so that it will shine like a sun (concentrated universal light). A wand charged in this way is usually employed for theurgical purposes, that is for the evocation of higher beings of the light and intelligences, for it is an excellent magnet which will make the relevant light beings pay attention to the magician's will and desire. Besides this, all other measures must be taken, like, for instance, the insulation of the rod with white silk, its secure keeping and so on.
  Not only will the magician be able to work, with the help of the Wand, in the physical world; he will also be in position to transfer, with his mental or astral hand, or with both, the mental and astral sphape of the Wand into the relevant plane and will have his influence work in these planes without having to hold the Wand in his physical hand. In case of the exteriorisation of his 54 whole mental body, he can take with him not only the mental shape of his magic wand with all its qualities into the mental plane but also the mental shape of all magic implements and aids, and there he is able to operate as if he were present with his whole physical body to carry out the operations. Never should the magician forget that the Wand represents his true will in its completeness, absoluteness and power, which may well be compared with a magical oath, and therefore many magicians have their magic wand symbolize not only their will-power, but also the magical oath, which, from the hermetic point of view, may never and can never be broken. Many magicians carve into their wand the symbols appropriate to their will-power and the charge of the Wand. Universal symbols, signs, seals of intelligences, divine names, and the like, may serve this purpose as far as they represent the true will-power of the magician. The details of this particular matter are left entirely to the magician's individuality.
  The magician will know from these instructions how he has to go about reaching his aim, and it is up to him to provide, if he likes, his wand with a secret name standing for his will-power. It will also be clear to the practising magician that such a name must be kept a secret and must never, under any circumstance, be spoken.

1.08a - The Ladder, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Pantacle. the Wand is the terrestrial symbol of his God- like Will, Wisdom, and Creative Word, his divine force - just as the Sword is his human force, the sharp analytical faculty of the Ruach. It is the mind which is his mechanism for dealing symbolically with impressions, and his capacity for criticism. The Cup is his Understanding, the passive aspect of his Will ; it links him with That which is beyond, on the negative side, being hollow and receptive of the influence descending from on high. The Pantacle is flat, the temple of his Holy Ghost ; of the earth earthy, it is his lower nature, his body. On the altar is a phial of Oil, his aspiration towards a nobler self, towards a higher reality, consecrating him and all it touches to the performance of the
  Great Work. Three other weapons surround the oil, the
  --
  One's only answer in such an instance can be to demand a definition of what is meant by so gross an absurdity. It is true, for example, that the Creative Will is symbolized by the Wand, and that the Wand itself may be represented by the phallus. But such an allocation of symbols raises to a lofty spiritual plane the significance of the terrestrial sign.
  As the student of the Zohar may discover for himself, sex is definitely sacramental and its utilization borders on the
  --
  The fashioning of his Wand is also necessary at this juncture. the Wand is the symbol for the Magical Will, which he is developing into a mighty potential, capable of making changes by a mere gesture.
  These four, grades which precede Tipharas and the con- summation of the tasks related thereto, may be said to be the equivalent of the Hebrew laudatory title-Chassid.

11.01 - The Eternal Day The Souls Choice and the Supreme Consummation, #Savitri, #Sri Aurobindo, #Integral Yoga
  Fall swooning mid the Wandering voices' jar,
  Foam from the tossing luminous seas where dwells

1.13 - BOOK THE THIRTEENTH, #Metamorphoses, #Ovid, #Poetry
  From noxious skies, the Wand'ring navy drove.
  Her hundred cities left, from Crete they bore,

1.13 - Gnostic Symbols of the Self, #Aion, #Carl Jung, #Psychology
  grinus microcosmus," the Wandering microcosm (corresponding
  to the macrocosm), rules the physical body. 114 His synonyms are
  --
  of consciousness. From Proteus the Wandering hero learns how
  he may make his way homewards "over the fish-giving sea," and

1.18 - The Perils of the Soul, #The Golden Bough, #James George Frazer, #Occultism
  try to beckon the Wanderer back, and to lure him, like a fowl, by
  strewing rice. Then the following form of words is commonly
  --
  while they led back the Wandering soul and drove it gently along
  with open palms. On entering the patient's dwelling they commanded

1.20 - RULES FOR HOUSEHOLDERS AND MONKS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "Therefore when the youngsters come here I ask them whether they have anyone at home. (To Mahima) Why should householders renounce the world? What great troubles the Wandering monks pass through! The wife of a certain man said to him: 'You want to renounce the world? Why? You will have to beg morsels from eight different homes. But here you get all your food at one place. Isn't that nice?'
  "Wandering monks, while searching for a sadavrata, may have to go six miles out of their way. I have seen them travelling along the regular road after their pilgrimage to Puri and making a detour to find an eating-place.

1.20 - Tabooed Persons, #The Golden Bough, #James George Frazer, #Occultism
  render him almost an outcast. the Wandorobbo, a tribe of the same
  region as the Masai, believe that the mere presence of a woman in

1.21 - WALPURGIS-NIGHT, #Faust, #Johann Wolfgang von Goethe, #Poetry
  For the Wanderer. Mice are flying,
  Thousand-colored, herd-wise hieing

1.240 - 1.300 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  Vasishta, V. Ch. 20, where Punya consoles Papa on the death of their parents and turns him to realising the Self. Further, creation is to be considered in its two aspects, Isvara srishti (God's creation) and jiva srishti (individual's creation). Of these two, the universe is the former, and its relation to the individual is the latter. It is the latter which gives rise to pain and pleasure, irrespective of the former. A story was mentioned from Panchadasi. There were two young men in a village in South India. They went on a pilgrimage to North India. One of them died. The survivor, who was earning something, decided to return only after some months. In the meantime he came across a wandering pilgrim whom he asked to convey the information regarding himself and his dead companion to the village in South India. the Wandering pilgrim did so, but by mistake changed the names. The result was that the dead man's parents rejoiced in his safety and the living one's parents were in grief. Thus, you see, pain or pleasure has no reference to facts but
  243

1.240 - Talks 2, #Talks, #Sri Ramana Maharshi, #Hinduism
  Vasishta, V. Ch. 20, where Punya consoles Papa on the death of their parents and turns him to realising the Self. Further, creation is to be considered in its two aspects, Isvara srishti (Gods creation) and jiva srishti (individuals creation). Of these two, the universe is the former, and its relation to the individual is the latter. It is the latter which gives rise to pain and pleasure, irrespective of the former. A story was mentioned from Panchadasi. There were two young men in a village in South India. They went on a pilgrimage to North India. One of them died. The survivor, who was earning something, decided to return only after some months. In the meantime he came across a wandering pilgrim whom he asked to convey the information regarding himself and his dead companion to the village in South India. the Wandering pilgrim did so, but by mistake changed the names. The result was that the dead mans parents rejoiced in his safety and the living ones parents were in grief. Thus, you see, pain or pleasure has no reference to facts but
  Talks with Sri Ramana Maharshi to mental conceptions. Jiva Srishti is responsible for it. Kill the jiva and there is no pain or pleasure but the mental bliss persists forever. Killing the jiva is to abide in the Self.
  --
  You ask, But then, why is there no happiness? What is it that prevents you from remaining as the spirit which you are in sleep? You yourself admit that it is the Wandering mind. Find out the mind. If its wandering stops, it will be found to be the Self - your I-consciousness which is spirit eternal. It is beyond knowledge and ignorance.
  D.: I am hard-worked and find little time to practise concentration.
  --
  Whatever shape the ornament may assume and however different the ornaments are, there is only one reality, namely gold. So also with the bodies and the Self. The single reality is the Self. To identify oneself with the body and yet to seek happiness is like attempting to cross a river on the back of an alligator. The body identity is due to extroversion and the Wandering of the mind. To continue in that state will only keep one in an endless tangle and there will be no peace.
  Seek your source, merge in the Self and remain all alone.

1.25 - DUNGEON, #Faust, #Johann Wolfgang von Goethe, #Poetry
  The death-bell tolls, the Wand is broken.
  I am seized, and bound, and delivered

1.300 - 1.400 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  You ask, "But then, why is there no happiness?" What is it that prevents you from remaining as the spirit which you are in sleep? You yourself admit that it is the Wandering mind. Find out the mind. If its 'wandering' stops, it will be found to be the Self - your 'I'-consciousness which is spirit eternal. It is beyond knowledge and ignorance.
  D.: I am hard-worked and find little time to practise concentration.
  --
  Whatever shape the ornament may assume and however different the ornaments are, there is only one reality, namely gold. So also with the bodies and the Self. The single reality is the Self. To identify oneself with the body and yet to seek happiness is like attempting to cross a river on the back of an alligator. The body identity is due to extroversion and the Wandering of the mind. To continue in that state will only keep one in an endless tangle and there will be no peace.
  Seek your source, merge in the Self and remain all alone.

1.32 - The Ritual of Adonis, #The Golden Bough, #James George Frazer, #Occultism
  of the Wandering hunter and herdsman far behind them; for ages they
  had been settled on the land, and had depended for their subsistence

1.52 - Killing the Divine Animal, #The Golden Bough, #James George Frazer, #Occultism
  sacred wands; and a sword and quiver, taken from the Wands, were
  hung round the beast's neck. Being a she-bear, it was also adorned

1.53 - The Propitation of Wild Animals By Hunters, #The Golden Bough, #James George Frazer, #Occultism
  go. They do all this because they believe that the Wandering ghost
  of the slain bear would attack them on the first opportunity, if

1.55 - Money, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Very well, then! The First Great Power is Yod, the Father. Fire, the Wand, the Flame of Creative Genius. The Second is H, the Mother, Water, the Cup, the Sea to which all things tend; it is the gift of pleasing, of absorbing, of drawing all things to oneself.
  The Third is Vau, the Son, the Sword, the moving, penetrating element, double in nature. For it is intellect, but also the result of Genius absorbed, interpreted, transmuted and applied through the virtue of the Cup to expand, to explain, to bring into conscious existence.

1.56 - The Public Expulsion of Evils, #The Golden Bough, #James George Frazer, #Occultism
  ear-splitting uproar, hoping thereby to chase all the Wandering
  ghosts and devils from the town.

1.66 - The External Soul in Folk-Tales, #The Golden Bough, #James George Frazer, #Occultism
  often believed to involve considerable risk, since the Wandering
  soul is liable to a variety of mishaps at the hands of enemies, and

18.04 - Modern Poems, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
   the Wandering stars in the spaces are in flight,
   in flightout of sight.

19.24 - The Canto of Desire, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
   That the wise call a strong bondage which pulls you down, which seems to be loose, but hard to remove. This too they cut away and take to the Wandering path, they who have no more hankering, they who have discarded the pleasures of desire.
   [14]
   They who are attached to their passions are dragged into the Stream even like a spider drawn into his self-woven web. This too the wise cut away and take to the Wandering path: they have no hankering, they have discarded all sorrowing.
   [15]

1.ac - The Interpreter, #Crowley - Poems, #Aleister Crowley, #Philosophy
  By the Wand and the Cup I conjure; by the Dagger and
  Disk I constrain;

1f.lovecraft - The Alchemist, #Lovecraft - Poems, #unset, #Zen
   and began to connect them with the Wanderings of the old man, who often
   spoke of a curse which for centuries had prevented the lives of the

1f.lovecraft - The Cats of Ulthar, #Lovecraft - Poems, #unset, #Zen
   On the third morning of the Wanderers stay in Ulthar, Menes could not
   find his kitten; and as he sobbed aloud in the market-place certain
  --
   That night the Wanderers left Ulthar, and were never seen again. And
   the householders were troubled when they noticed that in all the

1f.lovecraft - The Doom That Came to Sarnath, #Lovecraft - Poems, #unset, #Zen
   Not far from the grey city of Ib did the Wandering tribes lay the first
   stones of Sarnath, and at the beings of Ib they marvelled greatly. But

1f.lovecraft - The Dream-Quest of Unknown Kadath, #Lovecraft - Poems, #unset, #Zen
   Over and over must you speak to the Wandering Great Ones of their home
   and youth, till at last they will weep and ask to be shewn the

1f.lovecraft - Under the Pyramids, #Lovecraft - Poems, #unset, #Zen
   without souls . . . the meeting-place of the Wandering kas . . . the
   hordes of the devil-cursed pharaonic dead of forty centuries . . . the

1.fs - The Antique To The Northern Wanderer, #Schiller - Poems, #Friedrich Schiller, #Poetry
   Which the voice of renown spreads through the Wandering world.
  And now before me thou standest,canst touch my altar so holy,

1.fs - The Count Of Hapsburg, #Schiller - Poems, #Friedrich Schiller, #Poetry
     Barred the Wanderer's steps with its current;
    So the priest on one side the blest sacrament put,

1.fs - The Cranes Of Ibycus, #Schiller - Poems, #Friedrich Schiller, #Poetry
  Now burns upon the Wanderer's eye,
  And he begins, with pious dread,

1.fs - The Fight With The Dragon, #Schiller - Poems, #Friedrich Schiller, #Poetry
  The way is to the Wanderer free,
   The shepherd o'er the plains may rove;

1.fs - The Hostage, #Schiller - Poems, #Friedrich Schiller, #Poetry
   the Wanderer holds his breath to hear;
  And from the rock, before his eye,

1.fs - The Lay Of The Bell, #Schiller - Poems, #Friedrich Schiller, #Poetry
   If like glass the Wand be glimmering,
  Then the casting may begin.
  --
  And grasps the Wanderer's staff and mans his heart
  Whatever else the element bereaves
  --
   Wends the Wanderer, blithe and cheerly,
   To the cottage loved so dearly!

1.fs - The Poetry Of Life, #Schiller - Poems, #Friedrich Schiller, #Poetry
  Hermes, the Wand with many a marvel rife;
  The veil, rose-woven, by the young desire

1.fs - The Power Of Song, #Schiller - Poems, #Friedrich Schiller, #Poetry
     the Wanderer hearkens to the sound;
  From cliff to cliff he hears it tossed,
  --
     Song guides the Wanderer back again,
  In faithful Nature's loving arm,

1.fs - The Walk, #Schiller - Poems, #Friedrich Schiller, #Poetry
   Safely the Wanderer moves over a well-guarded path.
   Smilingly past me are flying the banks all teeming with riches,

1.jk - Endymion - Book II, #Keats - Poems, #John Keats, #Poetry
  Had fallen out that hour. the Wanderer,
  Holding his forehead, to keep off the burr

1.jk - Hyperion, A Vision - Attempted Reconstruction Of The Poem, #Keats - Poems, #John Keats, #Poetry
  Sipp'd by the Wander'd bee, the which I took,
  And pledging all the mortals of the world,

1.jk - Sonnet V. To A Friend Who Sent Me Some Roses, #Keats - Poems, #John Keats, #Poetry
  As is the Wand that Queen Titania wields.
  And, as I feasted on its fragrancy,

1.jk - Sonnet. Written On A Blank Space At The End Of Chaucers Tale Of The Floure And The Lefe, #Keats - Poems, #John Keats, #Poetry
  And by the Wandering melody may trace
  Which way the tender-legged linnet hops.

1.jwvg - The Wanderer, #Goethe - Poems, #Johann Wolfgang von Goethe, #Poetry
  object:1.jwvg - the Wanderer
  author class:Johann Wolfgang von Goethe

1.jwvg - To The Distant One, #Goethe - Poems, #Johann Wolfgang von Goethe, #Poetry
  As when at morn the Wand'rer's eye
  Attempts to pierce the air in vain,

1.pbs - Alastor - or, the Spirit of Solitude, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
  Following his eager soul, the Wanderer
  Leaped in the boat; he spread his cloak aloft

1.pbs - Epipsychidion, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
  Of Heaven look forth and fold the Wandering globe
  In liquid sleep and splendour, as a robe;

1.pbs - Fragment From The Wandering Jew, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
  object:1.pbs - Fragment From the Wandering Jew
  author class:Percy Bysshe Shelley

1.pbs - From The Greek Of Moschus, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
  Whose prey the Wandering fish, an evil lot
  Has chosen.--But I my languid limbs will fling

1.pbs - Ghasta Or, The Avenging Demon!!!, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
  The idea of the following tale was taken from a few unconnected German Stanzas.--The principal Character is evidently the Wandering Jew, and although not mentioned by name, the burning Cross on his forehead undoubtedly alludes to that superstition, so prevalent in the part of Germany called the Black Forest, where this scene is supposed to lie.

1.pbs - Hellas - A Lyrical Drama, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
  When as the Wandering clouds unveiled or hid
  Her boundless light, he saw two adverse fleets

1.pbs - Orpheus, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
  It is the Wandering voice of Orpheus lyre,
  Borne by the winds, who sigh that their rude king

1.pbs - Prometheus Unbound, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
  And the Wandering herdsmen know
  That the white-thorn soon will blow:
  --
  We have felt the Wand of Power, and leap
  Semichorus II.

1.pbs - Queen Mab - Part II., #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
    Where now the Wandering Arab's tent
      Flaps in the desert blast!

1.pbs - Queen Mab - Part IV., #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
   That yielded to the Wanderers of the deep
   The lovely silence of the unfathomed main,

1.pbs - Queen Mab - Part VIII., #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
   Whilst still no land to greet the Wanderer spread
   Its shadowy mountains on the sun-bright sea,

1.pbs - Saint Edmonds Eve, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
  And to lay the Wandering sprite,
  Whose shadowy, restless form doth haunt,
  --
  Must I meet the Wandering shade.
  'Nor food, nor rest may now delay,--

1.pbs - Song From The Wandering Jew, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
  object:1.pbs - Song From the Wandering Jew
  author class:Percy Bysshe Shelley

1.pbs - The Cenci - A Tragedy In Five Acts, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
  Which would burst forth into the Wandering air! (A pause.)
  What hideous thought was that I had even now?

1.pbs - The Daemon Of The World, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
  Whilst still no land to greet the Wanderer spread
  Its shadowy mountains on the sunbright sea,

1.pbs - The Revolt Of Islam - Canto I-XII, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
   Which to the Wanderers o'er the solitude
    Of distant seas, from ages long gone by,
  --
   To music, by the Wand of Solitude,
    That wizard wild, and the far tents implanted
  --
     the Wandering wind her nurslings might caress;
   Whose intertwining fingers ever there

1.pbs - The Sensitive Plant, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
  And the Wand-like lily, which lifted up,
  As a Maenad, its moonlight-coloured cup,

1.pbs - The Triumph Of Life, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
   And as a shut lily, stricken by the Wand
   Of dewy morning's vital alchemy,

1.pbs - The Wandering Jews Soliloquy, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
  object:1.pbs - the Wandering Jews Soliloquy
  author class:Percy Bysshe Shelley

1.poe - Al Aaraaf- Part 1, #Poe - Poems, #unset, #Zen
     the Wandering star.
     'Twas a sweet time for Nesace- for there

1.poe - Dreamland, #Poe - Poems, #unset, #Zen
  As they pass the Wanderer by-
  White-robed forms of friends long given,

1.poe - The Conversation Of Eiros And Charmion, #Poe - Poems, #unset, #Zen
  secondary planets. We had long regarded the Wanderers as
  vapory creations of inconceivable tenuity, and as altogether

1.rb - Pauline, A Fragment of a Question, #Browning - Poems, #Robert Browning, #Poetry
  Since all the Wandering and all the weakness
  Will be a saddest comment on the song:

1.rt - The Gardener XXI - Why Did He Choose, #Tagore - Poems, #Rabindranath Tagore, #Poetry
  door, the Wandering youth, when the
  day dawned?

1.rwe - The Adirondacs, #Emerson - Poems, #Ralph Waldo Emerson, #Philosophy
  Beckon the Wanderer to his vaster home.
  With a vermilion pencil mark the day

1.wby - A Dramatic Poem, #Yeats - Poems, #William Butler Yeats, #Poetry
  Second Sailor. "Twas Aengus and Edain, the Wandering
       lovers,

1.wby - Down By The Salley Gardens, #Yeats - Poems, #William Butler Yeats, #Poetry
  First published as 'An Old Song Resung' in the Wanderings of Oisin and other Poems (1889).
  Originally an old Irish folk song, Yeats turned this into a poem as a dedication to oral tradition.

1.wby - Symbols, #Yeats - Poems, #William Butler Yeats, #Poetry
  Carried by the Wandering fool.
  Gold-sewn silk on the sword-blade,

1.wby - The Ballad Of The Foxhunter, #Yeats - Poems, #William Butler Yeats, #Poetry
  And when the Wandering music dies
  They hear him feebly say,

1.wby - The Gift Of Harun Al-Rashid, #Yeats - Poems, #William Butler Yeats, #Poetry
  Drawn through the Wandering vegetative dream,
  Even those truths that when my bones are dust

1.wby - The Grey Rock, #Yeats - Poems, #William Butler Yeats, #Poetry
  So that the Wandering foot's content.

1.wby - The Lover Asks Forgiveness Because Of His Many Moods, #Yeats - Poems, #William Butler Yeats, #Poetry
  Above the Wandering tide;
  And lingered in the hidden desolate place

1.wby - The Madness Of King Goll, #Yeats - Poems, #William Butler Yeats, #Poetry
  The whirling and the Wandering fire;
  But lift a mournful ulalu,

1.wby - The Old Age Of Queen Maeve, #Yeats - Poems, #William Butler Yeats, #Poetry
  Who of the Wandering many-changing ones
  Had troubled his sleep. But all he had to say

1.wby - The Rose Of Battle, #Yeats - Poems, #William Butler Yeats, #Poetry
  Or sighs amid the Wandering, starry mirth,
  Or comes in laughter from the sea's sad lips,

1.wby - The Shadowy Waters - The Shadowy Waters, #Yeats - Poems, #William Butler Yeats, #Poetry
  Second Sailor. Twas Aengus and Edain, the Wandering
       lovers,

1.wby - The Stolen Child, #Yeats - Poems, #William Butler Yeats, #Poetry
  Where the Wandering water gushes
  From the hills above Glen-Car,.

1.wby - The Two Kings, #Yeats - Poems, #William Butler Yeats, #Poetry
  That has grown weary of the Wandering dance,
  Nor an unlaughing mouth, but mine that mourns,

1.wby - The Unappeasable Host, #Yeats - Poems, #William Butler Yeats, #Poetry
  Desolate winds that cry over the Wandering sea;
  Desolate winds that hover in the flaming West;

1.wby - The Wanderings Of Oisin - Book I, #Yeats - Poems, #William Butler Yeats, #Poetry
  object:1.wby - the Wanderings Of Oisin - Book I
  author class:William Butler Yeats
  --
  Must live to be old like the Wandering moon.
  Caoilte, and Conan, and Finn were there,

1.wby - The Wanderings Of Oisin - Book II, #Yeats - Poems, #William Butler Yeats, #Poetry
  object:1.wby - the Wanderings Of Oisin - Book II
  author class:William Butler Yeats

1.wby - The Wanderings Of Oisin - Book III, #Yeats - Poems, #William Butler Yeats, #Poetry
  object:1.wby - the Wanderings Of Oisin - Book III
  author class:William Butler Yeats
  --
  Of wars with the wide world and pacing the shores of the Wandering seas,
  Laid hands on the bell-branch and swayed it, and fed of unhuman sleep.

1.whitman - Manhattan Streets I Saunterd, Pondering, #Whitman - Poems, #unset, #Zen
      or on any of the Wandering stars, or on any of the fix'd stars,
      by those there as we are here;              

1.whitman - Proud Music Of The Storm, #Whitman - Poems, #unset, #Zen
   The straying thence, the separation long, but now the Wandering done,
   The journey done, the Journeyman come home,          

1.ww - A Morning Exercise, #Wordsworth - Poems, #unset, #Zen
       Leav'st to the Wandering bird of paradise.
        Faithful, though swift as lightning, the meek dove;

1.ww - A Whirl-Blast From Behind The Hill, #Wordsworth - Poems, #unset, #Zen
  Refreshed, the Wanderer rose at morn,
    And soon again was dight

1.ww - Book Thirteenth [Imagination And Taste, How Impaired And Restored Concluded], #unset, #Arthur C Clarke, #Fiction
  Surrounded, too, the Wanderers of the earth;
  Grandeur as much, and loveliness far more.

1.ww - Song Of The Wandering Jew, #Wordsworth - Poems, #unset, #Zen
  object:1.ww - Song Of the Wandering Jew
  author class:William Wordsworth
  --
  Of the Wanderer in my soul.

1.ww - Sonnet- On seeing Miss Helen Maria Williams weep at a tale of distress, #Wordsworth - Poems, #unset, #Zen
   A sigh recall'd the Wanderer to my breast;
  Dear was the pause of life, and dear the sigh
   That call'd the Wanderer home, and home to rest.
  That tear proclaims--in thee each virtue dwells,
  --
  To cheer the Wand'ring wretch with hospitable light.

1.ww - The Excursion- II- Book First- The Wanderer, #Wordsworth - Poems, #unset, #Zen
  object:1.ww - The Excursion- II- Book First- the Wanderer
  author class:William Wordsworth
  --
  A summer forenoon--The Author reaches a ruined Cottage upon a Common, and there meets with a revered Friend, the Wanderer, of whose education and course of life he gives an account-- the Wanderer, while resting under the shade of the Trees that surround the Cottage, relates the History of its last Inhabitant.
  'TWAS summer, and the sun had mounted high:
  --
  To which at intervals the Wanderer drew,
  And found a kind of home or harbour there.
  --
  Screened from the sun. Supine the Wanderer lay,
  His eyes as if in drowsiness half shut,
  --
    At this the Wanderer paused;
  And, looking up to those enormous elms,

1.ww - The Excursion- IX- Book Eighth- The Parsonage, #Wordsworth - Poems, #unset, #Zen
  Pastor's apology and apprehensions that he might have detained his Auditors too long, with the Pastor's invitation to his house-- Solitary disinclined to comply--Rallies the Wanderer--And playfully draws a comparison between his itinerant profession and that of the Knight-errant--Which leads to Wanderer's giving an account of changes in the Country from the manufacturing spirit-- Favourable effects--The other side of the picture, and chiefly as it has affected the humbler classes--Wanderer asserts the hollowness of all national grandeur if unsupported by moral worth--Physical science unable to support itself--Lamentations over an excess of manufacturing industry among the humbler Classes of Society--Picture of a Child employed in a Cotton-mill-- Ignorance and degradation of Children among the agricultural Population reviewed--Conversation broken off by a renewed Invitation from the Pastor--Path leading to his House--Its appearance described--His Daughter--His Wife--His Son (a Boy) enters with his Companion--Their happy appearance-- the Wanderer how affected by the sight of them.
  THE pensive Sceptic of the lonely vale
  --
   "Happy," rejoined the Wanderer, "they who gain
  A panegyric from your generous tongue!
  --
  O'er hill and vale," the Wanderer thus expressed
  His recollections, "and the punctual stars,
  --
   When from the Wanderer's lips these words had fallen,
  I said, "And, did in truth those vaunted Arts
  --
   "Fled!" was the Wanderer's passionate response,
  "Fled utterly! or only to be traced

1.ww - The Excursion- V- Book Fouth- Despondency Corrected, #Wordsworth - Poems, #unset, #Zen
   Such timely warning," said the Wanderer, "gave
  That visionary voice; and, at this day,
  --
   "Yes," said the Wanderer, taking from my lips
  The strain of transport, "whosoe'er in youth
  --
  Sounds which the Wandering shepherd from these heights
  Hears, and forgets his purpose;--furnished thus,
  --
  On earth, enshrined within the Wandering ark;
  Or, out of Sion, thundering from his throne

1.ww - The Excursion- VII- Book Sixth- The Churchyard Among the Mountains, #Wordsworth - Poems, #unset, #Zen
  Man has his strength," exclaimed the Wanderer, "oh!
  Do thou direct it! To the virtuous grant

1.ww - The Excursion- X- Book Ninth- Discourse of the Wanderer, and an Evening Visit to the Lake, #Wordsworth - Poems, #unset, #Zen
  object:1.ww - The Excursion- X- Book Ninth- Discourse of the Wanderer, and an Evening Visit to the Lake
  author class:William Wordsworth
  --
  Wanderer asserts that an active principle pervades the Universe, its noblest seat the human soul--How lively this principle is in Childhood--Hence the delight in old Age of looking back upon Childhood--The dignity, powers, and privileges of Age asserted-- These not to be looked for generally but under a just government-- Right of a human Creature to be exempt from being considered as a mere Instrument--The condition of multitudes deplored--Former conversation recurred to, and the Wanderer's opinions set in a clearer light--Truth placed within reach of the humblest-- Equality--Happy state of the two Boys again adverted to--Earnest wish expressed for a System of National Education established universally by Government--Glorious effects of this foretold--Walk to the Lake--Grand spectacle from the side of a hill--Address of Priest to the Supreme Being--In the course of which he contrasts with ancient Barbarism the present appearance of the scene before him--The change ascribed to Christianity--Apostrophe to his flock, living and dead--Gratitude to the Almighty--Return over the Lake-- Parting with the Solitary--Under what circumstances.
  "TO every Form of being is assigned,"

1.ww - The Idiot Boy, #Wordsworth - Poems, #unset, #Zen
  And joined the Wandering gipsy-folk.
  'Or him that wicked Pony's carried

1.ww - The Recluse - Book First, #Wordsworth - Poems, #unset, #Zen
  Beloved Grasmere (let the Wandering streams
  Take up, the cloud-capt hills repeat, the Name)

2.01 - The Road of Trials, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  3 - The women may be unable to locate the shaman's position in the yonder world, in which case his spirit may fail to return to the body. Or the Wandering spirit of an enemy shaman may engage him in battle or else lead him astray. It is said that there have been many shamans who failed to return. (E. J. Jessen, AJhandling om de Norske Finners og Lappers Hedenske Religion, p. 31. This work is included in Leem's volume, op. cit., as an appendix with independent pagination.)
  4 - Uno Harva, Die religidsen Vorstellungen der altaischen Vlker ("Folklore Fellows Communications," No. 125, Helsinki, 1938), pp. 558-559; following G. N. Potanin, Ocerki severo-zapodnoy Mongolii (St. Petersburg, 1881), Vol. IV, pp. 64-65.

2.04 - The Scourge, the Dagger and the Chain, #Liber ABA, #Aleister Crowley, #Philosophy
  7:The Chain is Salt: it serves to bind the Wandering thoughts; and for this reason is placed about the neck of the Magician, where Dath is situated.
  8:These instruments also remind us of pain, death, and bondage. Students of the gospel will recall that in the martyrdom of Christ these three were used, the dagger being replaced by the nails.1

2.06 - The Wand, #Liber ABA, #Aleister Crowley, #Philosophy
  object:2.06 - the Wand
  class:chapter
  --
  CHAPTER VI ::: the Wand
  1:THE Magical Will is in its essence twofold, for it presupposes a beginning and an end; to will to be a thing is to admit that you are not that thing.
  --
  13:This Magical Will is the Wand in your hand by which the Great Work is accomplished, by which the Daughter is not merely set upon the throne of the Mother but assumed into the Highest. footnote: In one, the best, system of Magick, the Absolute is called the Crown, God is called the Father, the Pure Soul is called the Mother the Holy Guardian Angel is called the Son, and the Natural Soul is called the Daughter. The Son purifies the Daughter by wedding her; she thus becomes the Mother the uniting of whom with the Father absorbs all into the Crown. See Liber CDXVIII.
  14:The Magick Wand is thus the principal weapon of the Magus; and the "name" of that wand is the Magical Oath.
  --
  20:This is indeed almost certain to occur, and it must be remembered that as the whole essence of the will is its one-pointedness, footnote: The Top of the Wand is in Kether - which is one; and the Qliphoth of Kether are the Thaumiel, opposing heads that rend and devour each other. a dilemma of this sort is the worst in which the Magus can find himself.
  21:Another great point in this consideration of Magick Vows is to keep them in their proper place. They must be taken for a clearly defined purpose, a clearly understood purpose, and they must never be allowed to go beyond it.
  --
  58:It has been said earlier that the real Magical Will must be toward the highest attainment, and this can never be until the flowering of the Magical Understanding. the Wand must be made to grow in length as well as in strength; it need not do so of its own nature.
  59:The ambition of every boy is to be an engine-driver. Some attain it, and remain there all their lives.

2.07 - The Cup, #Liber ABA, #Aleister Crowley, #Philosophy
  15:The Cup can hardly be described as a weapon. It is round like the pantacle - not straight like the Wand and the dagger. Reception, not projection, is its nature. footnote: As the Magician is in the position of God towards the Spirit that he evokes, he stands in the Circle, and the spirit in the Triangle; so the Magician is in the Triangle with respect to his own God.
  16:So that which is round is to him a symbol of the influence from the higher. This circle symbolizes the Infinite, as every cross or Tau represents the Finite. That which is four square shows the Finite fixed into itself; for this reason the altar is foursquare. It is the solid basis from which all the operation proceeds. One form footnote: An ugly form. A better is given in the illustration. of the magical cup has a sphere beneath the bowl, and is supported upon a conical base.
  --
  26:Concerning the water in this Cup, it may be said that just as the Wand should be perfectly rigid, the ideal solid, so should the water be the ideal fluid.
  27: the Wand is erect, and must extend to Infinity.
  --
  30:But as the Wand is weak without breadth, so is the water false without depth. The Understanding of the Magus must include all things, and that understanding must be infinitely profound.
  31:H. G. Wells has said that "every word of which a man is ignorant represents an idea of which he is ignorant." And it is impossible perfectly to understand all things unless all things be first known.
  --
  58:This cup must also be hidden from the profane. the Wand must be kept secret lest the profane, fearing it, should succeed in breaking it; the Cup lest, wishing to touch it, they should defile it.
  59:Yet the Sprinkling of its water not only purifies the Temple, but blesseth them that are without: freely must it be poured! But let no one know your real purpose, and let no one know the secret of your strength. Remember Samson! Remember Guy Fawkes!
  --
  76:Thus, ultimately, as the Wand is a binding and a limitation, so is the Cup an expansion - into the Infinite.
  77:And this is the danger of the Cup; it must necessarily be open to all, and yet if anything is put into it which is out of proportion, unbalanced, or impure, it takes hurt.

2.08 - The Sword, #Liber ABA, #Aleister Crowley, #Philosophy
  As the Wand is Chokmah, the Will, "the Father," and the Cup the Understanding, "the Mother " Binah; so the Magick Sword is the Reason, "the Son," the six Sephiroth of the Ruach, and we shall see that the Pantacle corresponds to Malkuth, "the Daughter."
  The Magick Sword is the analytical faculty; directed against any demon it attacks his complexity.
  --
  These two planets are male and female-and thus reflect the Wand and the Cup, though in a much lower sense.
  The hilt is of Venus, for Love is the motive of this ruthless analysis-if it were not so the sword would be a Black Magical weapon.
  --
  But this Sword is not for the ordinary Magician. For this is the Sword flaming every way that keeps Eden, and in this Sword the Wand and the Cup are concealed-so that although the being of the Magician is blasted by the Thunderbolt, and poisoned by the Serpent, at the same tiem the organs whose union is the supreme sacrament are left in him.
  At the coming of Adonai the individual is destroyed in both senses.

2.1.01 - God The One Reality, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  Man claiming to be a divine soul and an all-discovering intellect is brought up short by Nature's rude proof of his ignorance and incompetence and exhibits constantly in his thoughts the proneness to self-confident error and in his feelings and acts the petty faultiness, meanness, and darkness or suddenly the abysses of falsehood or foulness or cruelty of his nature. In the management of his world the much that is undivine prevails easily over the little that is divine or they are inextricably mixed together. The ideal fails in practice, religion degenerates quickly into a settled sectarian fanaticism or formality, the triumphant good turns into an organised evil. The Christian doctrine of the fall, the Indian idea of the Wandering of the Soul in a cosmic illusion or the sceptic affirmation of an inconscient material
  Nature producing the freak of consciousness seems often to be the kernel of the whole matter.

2.10 - The Lamp, #Liber ABA, #Aleister Crowley, #Philosophy
  7:The Divine Will that was the Wand is no more; for the path has become one with the Goal.
  8:The Divine Understanding that was the Cup is no more; for the subject and Object of intelligence are one.

2.15 - Reality and the Integral Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  For we have in this unfolding of knowledge the two terms of the One and the Many, as we have the two terms of the finite and the infinite, of that which becomes and of that which does not become but for ever is, of that which takes form and of that which does not take form, of Spirit and Matter, of the supreme Superconscient and the nethermost Inconscience; in this dualism, and to get away from it, it is open to us to define Knowledge as the possession of one term and the possession of the other as Ignorance. The ultimate of our life would then be a drawing away from the lower reality of the Becoming to the greater reality of the Being, a leap from the Ignorance to the Knowledge and a rejection of the Ignorance, a departure from the many into the One, from the finite into the infinite, from form into the formless, from the life of the material universe into the Spirit, from the hold of the inconscient upon us into the superconscient Existence. In this solution there is supposed to be a fixed opposition, an ultimate irreconcilability in each case between the two terms of our being. Or else, if both are a means of the manifestation of the Brahman, the lower is a false or imperfect clue, a means that must fail, a system of values that cannot ultimately satisfy us. Dissatisfied with the confusions of the multiplicity, disdainful of even the highest light and power and joy that it can reveal, we must drive beyond to the absolute one-pointedness and one-standingness in which all self-variation ceases. Unable by the claim of the Infinite upon us to dwell for ever in the bonds of the finite or to find there satisfaction and largeness and peace, we have to break all the bonds of individual and universal Nature, destroy all values, symbols, images, selfdefinitions, limitations of the illimitable and lose all littleness and division in the Self that is for ever satisfied with its own infinity. Disgusted with forms, disillusioned of their false and transient attractions, wearied and discouraged by their fleeting impermanence and vain round of recurrence, we must escape from the cycles of Nature into the formlessness and featurelessness of permanent Being. Ashamed of Matter and its grossness, impatient of the purposeless stir and trouble of Life, tired out by the goalless running of Mind or convinced of the vanity of all its aims and objects, we have to release ourselves into the eternal repose and purity of the Spirit. The Inconscient is a sleep or a prison, the conscient a round of strivings without ultimate issue or the Wanderings of a dream: we must wake into the superconscious where all darkness of night and half-lights cease in the self-luminous bliss of the Eternal. The Eternal is our refuge; all the rest are false values, the Ignorance and its mazes, a self-bewilderment of the soul in phenomenal Nature.
  Our conception of the Knowledge and the Ignorance rejects this negation and the oppositions on which it is founded: it points to a larger if more difficult issue of reconciliation. For we see that these apparently opposite terms of One and Many, Form and the Formless, Finite and Infinite, are not so much opposites as complements of each other; not alternating values of the Brahman which in its creation perpetually loses oneness to find itself in multiplicity and, unable to discover itself in multiplicity, loses it again to recover oneness, but double and concurrent values which explain each other; not hopelessly incompatible alternatives, but two faces of the one Reality which can lead us to it by our realisation of both together and not only by testing each separately, - even though such separate testing may be a legitimate or even an inevitable step or part of the process of knowledge. Knowledge is no doubt the knowledge of the One, the realisation of the Being; Ignorance is a self-oblivion of Being, the experience of separateness in the multiplicity and a dwelling or circling in the ill-understood maze of becomings: but this is cured by the soul in the Becoming growing into knowledge, into awareness of the Being which becomes in the multiplicity all these existences and can so become because their truth is already there in its timeless existence. The integral knowledge of Brahman is a consciousness in possession of both together, and the exclusive pursuit of either closes the vision to one side of the truth of the omnipresent Reality. The possession of the Being who is beyond all becomings, brings to us freedom from the bonds of attachment and ignorance in the cosmic existence and brings by that freedom a free possession of the Becoming and of the cosmic existence. The knowledge of the Becoming is a part of knowledge; it acts as an Ignorance only because we dwell imprisoned in it, avidyayam antare, without possessing the Oneness of the Being, which is its base, its stuff, its spirit, its cause of manifestation and without which it could not be possible.

2.18 - ON GREAT EVENTS, #Thus Spoke Zarathustra, #Friedrich Nietzsche, #Philosophy
  a ghost then? But it must have been my shadow. I suppose you have heard of the Wanderer and his shadow?
  This, however, is clear: I must watch it more closelyelse it may yet spoil my reputation."

2.2.02 - Consciousness and the Inconscient, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
   must be left in the shadow of an inevitable agnosticism. There are no depths [or they] are, as Bertr and Russell would have us believe, an uninhabited emptiness; there is no inner sky except the sky of thought or an abstract void crossed by the Wandering wings of the Idea; if there is a sky behind the sky, it is such a Void, a void of unattainable superconscience. But this too is an imagination, a nonexistence. There can be no consciousness in the Inconscient, no Conscious in unconscious things, no superconscience.
  If that were so, it would be impossible to have any true or whole knowledge. For our mind is an Ignorance searching for knowledge and arriving at representations or figures of it, it can never be except by a miraculous transformation something that knows, still less knows truly and knows all. But knowledge exists somewhere, knowledge is possible and a seeking ignorance is not our first and last fate. Our boundaries are lost [ . . . ], the depths teem [or] are no longer vacant, the sky above mind is peopled with winged realities. The subconscient is disburdened of its strange contents, the superconscient becomes the top [of] consciousness, the peak of knowledge, there is a Conscient in unconscious things. Let us look then with the eye of the Ignorance first but also with the eye of this greater knowledge at the subconscient, at Inconscience, at the superconscient top of things. An immediate change will take place in our conception of self and our outlook on the universe.

2.20 - The Philosophy of Rebirth, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  For here life upon earth, life in the physical universe is not and cannot be a casual perch for the Wanderings of the soul from world to world; it is a great and slow development needing, as we now know, incalculable spaces of Time for its evolution. Human life is itself only a term in a graded series, through which the secret Spirit in the universe develops gradually his purpose and works it out finally through the enlarging and ascending individual soul-consciousness in the body. This ascent can only take place by rebirth within the ascending order; an individual visit coming across it and progressing on some other line elsewhere could not fit into the system of this evolutionary existence.
  Nor is the human soul, the human individual, a free wanderer capriciously or lightly hastening from field to field according to its unfettered choice or according to its free and spontaneously variable action and result of action. That is a radiant thought of pure spiritual liberty which may have its truth in planes beyond or in an eventual release, but is not true at first of the earth-life, of life in the physical universe. The human birth in this world is on its spiritual side a complex of two elements, a spiritual Person and a soul of personality; the former is man's eternal being, the latter is his cosmic and mutable being. As the spiritual impersonal person he is one in his nature and being with the freedom of Sachchidananda who has here consented to or willed his involution in the Nescience for a certain round of soul-experience, impossible otherwise, and presides secretly over its evolution. As the soul of personality he is himself part of that long development of the soul-experience in the forms of Nature; his own evolution must follow the laws and the lines of the universal evolution. As a spirit he is one with the Transcendence which is immanent in the world and comprehensive of it; as a soul he is at once one with and part of the universality of Sachchidananda self-expressed in the world: his self-expression must go through the stages of the cosmic expression, his soul-experience follow the revolutions of the wheel of Brahman in the universe.

2.22 - THE STILLEST HOUR, #Thus Spoke Zarathustra, #Friedrich Nietzsche, #Philosophy
  1. the Wanderer: The contrast between Zarathustra's sentimentality and his praise of hardness remains characteristic
  of the rest of the book.

2.24 - Gnosis and Ananda, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  he is all these things alternately, successively or at once. Or he may transform the lower forms into manifestations of the higher state; he may draw upward the childlikeness or the inert irresponsibility of the free physical mind or the free vital mind's divine madness and carelessness of all rules, proprieties, harmonies and colour or disguise with them the ecstasy of the saint or the solitary liberty of the Wandering eremite. Here again there is no mastery, no sublimation of the Nature by the soul in the world, but a double possession, by the freedom and delight of the mental spiritual infinite within and without by the happy, natural and unregulated play of the mind-Nature. But since the mental being is capable of receiving the gnosis in a way in which the life-soul and physical soul cannot receive it, since he can accept it with knowledge though only the limited knowledge of a mental response, he may to a certain extent govern by its light his outer action or, if not that, at least ba the and purify in it his will and his thinkings. But Mind can arrive only at a compromise between the infinite within and the finite nature without; it cannot pour the infinity of the inner being's knowledge and power and bliss with any sense of fullness into its external action which remains always inadequate. Still it is content and free because it is the Lord within who takes up the responsibility of the action adequate or inadequate, assumes its guidance and fixes its consequence.
  But the gnostic soul, the vijnanammaya purusa, is the first to participate not only in the freedom, but in the power and sovereignty of the Eternal. For it receives the fullness, it has the sense of plenitude of the Godhead in its action; it shares the free, splendid and royal march of the Infinite, is a vessel of the original knowledge, the immaculate power, the inviolable bliss, transmutes all life into the eternal Light and the eternal Fire and the eternal Wine of the nectar. It possesses the infinite of the Self and it possesses the infinite of Nature. It does not so much lose as find its nature self in the self of the Infinite. On the other planes to which the mental being has easier access, man finds God in himself and himself in God; he becomes divine in essence rather than in person or nature. In the gnosis, even the mentalised gnosis, the Divine Eternal possesses, changes and stamps the human symbol, envelops and partly finds himself in the person and nature. The mental being at most receives or reflects that which is true, divine and eternal; the gnostic soul reaches a true identity, possesses the spirit and power of the truth-Nature. In the gnosis the dualism of Purusha and prakriti, Soul and Nature, two separate powers complementary to each other, the great truth of the Sankhyas founded on the practical truth of our present natural existence, disappears in their biune entity, the dynamic mystery of the occult Supreme. The Truth-being is the Hara-Gauri481 of the Indian iconological symbol; it is the double Power masculine-feminine born from and supported by the supreme shakti of the Supreme.

3.00 - Hymn To Pan, #Liber ABA, #Aleister Crowley, #Philosophy
  Everyone (He thought) would say, Oh, that is the meaning of the Wand! Now I
  understand about the Cup!

3.00 - Introduction, #Liber ABA, #Aleister Crowley, #Philosophy
  of the Wand and the work of the sword: these he shall learn and
  teach.

3.01 - THE WANDERER, #Thus Spoke Zarathustra, #Friedrich Nietzsche, #Philosophy
  object:3.01 - the WandERER
  author class:Friedrich Nietzsche

3.02 - The Formulae of the Elemental Weapons, #Liber ABA, #Aleister Crowley, #Philosophy
  The first formula is that of the Wand. In the sphere of the
  principle which the magician wishes to invoke, he rises from point
  --
  pantacle is quite inert. In fine, the formula of the Wand is the only
  one with which we need more particularly concern ourselves.1

3.04 - The Formula of ALHIM, #Liber ABA, #Aleister Crowley, #Philosophy
  Innocent Babe who is also the Wandering Singer who impregnates the Kings
  Daughter with Himself as Her Child; Lamed is the Kings Daughter, satisfied by

3.05 - The Formula of I.A.O., #Liber ABA, #Aleister Crowley, #Philosophy
  cury exalted after receiving the Wand.
  therein; sex- Parzival in the desert. Christ

3.08 - Of Equilibrium, #Liber ABA, #Aleister Crowley, #Philosophy
  unbalanced ornament. If he have the Wand in his right hand, let
  him have the Ring2 on his left, or let him take the Ankh, or the Bell,
  --
  Thus again with the instruments themselves; the Wand must be
  ready to change into a Serpent, the Pantacle into the whirling
  --
  Another notable injunction of the ancient Magick was that whatever appertained to the Work should be single. the Wand was to be
  [64] cut with a single stroke of the knife. There must be no boggling and
  --
  is not a mathematically accurate equation. the Wand is merely a conventional
  expression of the Will, just as a word is of a thought. It can never be anything else;
  --
  the Magician will cut the Wand from the tree, will strip it of leaves
  and twigs, will remove the bark. He will trim the ends neatly, and
  --
  people who were able to write. the Wand is then nothing but the pen; the Cup, the
  Inkpot; the Dagger, the knife for sharpening the pen; and the disk (Pantacle) is

3.10 - Of the Gestures, #Liber ABA, #Aleister Crowley, #Philosophy
  with the Wand is to utter the fiat of creation; the cup vibrates with
  his delight in receiving spiritual wine. A blow with the dagger is
  --
  made possible by this convention. To strike the Wand within the
  cup is to apply the creative will to its proper complement, and so

3.11 - Of Our Lady Babalon, #Liber ABA, #Aleister Crowley, #Philosophy
  2. Especially on the subject of the Wand or the Disk.
  3. This is the magical aspect of eating animal food, and its justification, or rather

3.13 - Of the Banishings, #Liber ABA, #Aleister Crowley, #Philosophy
  Purity means singleness. God is one. the Wand is not a wand if it
  has something sticking to it, which is not an essential part of itself.

3.14 - Of the Consecrations, #Liber ABA, #Aleister Crowley, #Philosophy
  The method of consecration is very simple. Take the Wand, or
  [107]

3.16.1 - Of the Oath, #Liber ABA, #Aleister Crowley, #Philosophy
  1. [Chapter VI, the Wand, p. 43 sqq.]
  2. [The Spirit of Saturn; see Appendix V, col LXXIX.]

3.20 - Of the Eucharist, #Liber ABA, #Aleister Crowley, #Philosophy
  Herself; the Wand is that which Was and Is and Is To Come.
  1. This may be of a composite character.

3.2.3 - Dreams, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  The other, the active part of our consciousness does not remain in the inert and sleeping physical consciousness, but goes out into other planes of existence. For the most part with most people it is some part of the vital, lower or higher, that goes out into the corresponding vital planes, and the experiences it has there are transcribed in the physical consciousness or brought back to it and these transcriptions or these reports are what we call dreams or experiences on the vital plane. The reports, if one may so call them, are the memories of the outgoing part which it brings back to the physical but it is not easy to retain them in the memory after waking. For there is a crossing of a border, a bridge or a gulf and the turning over of the consciousness, what was put behind by sleep coming in front, what was in front in sleep going behind and in this transition, in this reversing process, the report or memory which can by very vivid and complete is usually lost or only some last experience or a fragment of it lingers and even that is apt to fade away in a very short time. Especially if one wakes abruptly or under pressure or rises immediately without waiting to retain the dream-experience, it is apt to disappear at once and altogether. One can train oneself however to remember ones dreams so that the material is ready to hand for interpretation and use, if they are of a nature to demand interpretation or lend themselves to use. But also, apart from these reports, there is the transcription or translation into the terms of the physical consciousness. For there is a thread that connects the outgoing and the instaying consciousnesses and along this thread messages can be sent either from here to the Wandering part, most often for calling it back, but also for other purposes or from the Wanderer signalling or transmitting his experiences, as it were, to the body in the measure in which it can receive them. Unfortunately the terms of this transcription are usually supplied by the quiescent and very ill-ordered consciousness that remains in the body, terms belonging to its own normal life and range, and therefore the transcription is often trivial, confused, perplexing, tiresomely null in its terms even when the experience itself is vivid, significant, coherent and full of interest. But as the dream consciousness in sleep develops, the outgoing part can increase its hold, and either manipulate the terms supplied to it from the physical being so as to express directly and vividly or else in significant symbols its own characteristic consciousness and experience or else it can impose its own terms, figures, scenes with more or less modification on the recipient consciousness in the body. In the end the consciousness can become so trained that even for dreams on the vital plane the difference between dreams and visions and experiences disappears or at most one can distinguish between dream-visions and dream-experiences and visions and experiences in a state of willed and perfectly self-conscious concentration. Even the dreams of the lower vital and the subtle physical become entirely vivid, real, coherent, significant and expressive of a truth that one can at once recognise. The dream-experiences of the highest vital, the psychic and the mental or still higher planes have always this character, because when they can get through they impose themselves more than those of the lower vital realms and are less subject to distortion or mixture by the physical subconscience.
  In the lower vital dreams, before this development comes, there is usually a mixture or a double texture. This has two disadvantages, first that the scheme used, the terms, the figures are so trivial and uninteresting that one easily misses any significance there can be behind them and, secondly, that the interpretation also becomes often very doubtful or hard to seize. And when as often happens, there is a symbology of the lower vital using the terms of the normal external consciousness, its system which is quite clear and convincing to the lower vital itself, can seem very absurd, incoherent and unintelligible to the physical mind. For the lower vital uses the happenings, scenes, figures, persons of the physical life, but in defiance of the order and logic of the physical world and even without any reference to it, it fits them into a quite different significance-scheme of its own for its own purpose. One has then to seek for a clue in some especially significant figure or detail, and if one cannot find it or cannot catch the clue when it is there, then one remains perplexed or doubtful or simply blank about the meaning of the dream; if it is found, it can often light up all the night and put them into a sufficient coherence.

4.0 - NOTES TO ZARATHUSTRA, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  1. The rolling stone, the homeless one, the Wanderer:--he who has
  unlearned the love of his people because he has learned to love many

4.10 - AT NOON, #Thus Spoke Zarathustra, #Friedrich Nietzsche, #Philosophy
  grapes hung from it in abundance, inviting the Wanderer. Then he felt the desire to quench a slight thirst
  and to break off a grape; but even as he was stretching out his arm to do so, he felt a still greater desire for

4.16 - AMONG DAUGHTERS OF THE WILDERNESS, #Thus Spoke Zarathustra, #Friedrich Nietzsche, #Philosophy
  "Do not go away!" said the Wanderer who called
  himself Zarathustra's shadow. "Stay with us. Else our
  --
  Thus spoke the Wanderer and shadow; and before
  anyone answered him he had already seized the harp

4.17 - THE AWAKENING, #Thus Spoke Zarathustra, #Friedrich Nietzsche, #Philosophy
  After the song of the Wanderer and shadow, the cave
  all at once became full of noise and laughter; and since
  --
  kings, the retired pope, the wicked magician, the voluntary beggar, the Wanderer and shadow, the old soothsayer, the conscientious in spirit, and the ugliest manthey were all kneeling like children and devout little
  old women and adoring the ass. And just then the ugliest

4.18 - THE ASS FESTIVAL, #Thus Spoke Zarathustra, #Friedrich Nietzsche, #Philosophy
  "And you," Zarathustra said to the Wanderer and
  shadow, "you call and consider yourself a free spirit?
  --
  "Wickedly enough," replied the Wanderer and
  shadow; "you are right: but is it my fault? The old god

4.41 - Chapter One, #Liber ABA, #Aleister Crowley, #Philosophy
    I,37: Also the mantras and spells; the obeah and the wanga; the work of the Wand and the work of the sword; these he shall learn and teach.
    I,38: He must teach; but he may make severe the ordeals.

4.43 - Chapter Three, #Liber ABA, #Aleister Crowley, #Philosophy
  III,72: I am the Lord of the Double Wand of Power; the Wand of the Force of Coph Nia-but my left hand is empty, for I have crushed an Universe; & nought remains.
  III,73: Paste the sheets from right to left and from top to bottom: then behold!

5.1.01.6 - The Book of the Chieftains, #5.1.01 - Ilion, #unset, #Zen
  Smile at its pride and accept the Wanderer. Happier music
  Never has beat on my grief-vexed ears than the steps of Achilles

Aeneid, #unset, #Arthur C Clarke, #Fiction
  He sings the Wandering moon; the labors of
  the sun; the origins of men and beasts,
  --
  to which Apollo calls the Wanderers,
  asking for our return?' And then my father

BOOK II. -- PART I. ANTHROPOGENESIS., #The Secret Doctrine, #H P Blavatsky, #Theosophy
  Nevertheless, the Wandering songsters of Persia and the Caucasus will maintain, to this day, that far
  beyond the snow-capped summits of Kap, or Caucasus, there is a great continent now concealed from

BOOK II. -- PART III. ADDENDA. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  type projected by his progenitor, the creating Angel-Force, or Dhyan Chohan; while the Wanderer of
  the forest of Sumatra was made in the image of man, since the frame-

BOOK II. -- PART II. THE ARCHAIC SYMBOLISM OF THE WORLD-RELIGIONS, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  name is 888." It is not the key of St. Peter, or the Church dogma, but the narthex -- the Wand of the
  candidate for initiation -- that has to be wrenched from the grasp of the long-silent Sphinx of the ages.

BOOK I. -- PART I. COSMIC EVOLUTION, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  and the end of every material thing. It is divine 'SUBSTANCE.' " Thus, not only the FIREWORSHIPPER, the Parsee, but even the Wandering savage tribes of America, which proclaim
  themselves "born of fire," show more science in their creeds and truth in their superstitions, than all the

BOOK XV. - The progress of the earthly and heavenly cities traced by the sacred history, #City of God, #Saint Augustine of Hippo, #Christianity
  But in whatever manner the generations of Cain's line are traced downwards, whether it be by first-born sons or by the heirs to the throne, it seems to me that I must by no means omit to notice that, when Lamech had been set down as the seventh from Adam, there were named, in addition, as many of his children as made up this number to eleven, which is the number signifying sin; for three sons and one daughter are added. The wives of Lamech have another signification, different from that which I am now pressing. For at present I am speaking of the children, and not of those by whom the children were begotten. Since, then, the law is symbolized by the number ten,whence that memorable Decalogue,there is no doubt that the number eleven, which goes beyond[196] ten, symbolizes the transgression of the law, and consequently sin. For this reason, eleven veils of goat's skin were ordered to be hung in the tabernacle of the testimony, which served in the Wanderings of God's people as an ambulatory temple. And in that haircloth there was a reminder of sins, because the goats were to be set on the left hand of the Judge; and therefore, when we confess our sins, we prostrate ourselves in haircloth, as if we were saying what is written in the psalm, "My sin is ever before me."[197] The progeny of Adam, then, by Cain the murderer, is completed in the number eleven, which symbolizes sin; and this number itself is made up by a woman, as it was by the same sex that beginning was made of sin by which we all die. And it was committed that the pleasure of the flesh, which resists the spirit, might follow; and so Naamah, the daughter of Lamech, means "pleasure." But from Adam to Noah, in the line of Seth, there are ten generations. And to Noah three sons are added, of whom, while one fell into sin, two were blessed by their father; so that, if you deduct the reprobate and add the gracious sons to the number, you get twelve,a number signalized in the case[Pg 89] of the patriarchs and of the apostles, and made up of the parts of the number seven multiplied into one another,for three times four, or four times three, give twelve. These things being so, I see that I must consider and mention how these two lines, which by their separate genealogies depict the two cities, one of earth-born, the other of regenerated persons, became afterwards so mixed and confused, that the whole human race, with the exception of eight persons, deserved to perish in the deluge.
    21. Why it is that, as soon as Cain's son Enoch has been named, the genealogy is forthwith continued as far as the deluge, while after the mention of Enos, Seth's son, the narrative returns again to the creation of man.

COSA - BOOK I, #The Confessions of Saint Augustine, #Saint Augustine of Hippo, #Christianity
  But why did I so much hate the Greek, which I studied as a boy? I do not yet fully know. For the Latin I loved; not what my first masters, but what the so-called grammarians taught me. For those first lessons, reading, writing and arithmetic, I thought as great a burden and penalty as any Greek. And yet whence was this too, but from the sin and vanity of this life, because I was flesh, and a breath that passeth away and cometh not again? For those first lessons were better certainly, because more certain; by them I obtained, and still retain, the power of reading what I find written, and myself writing what I will; whereas in the others, I was forced to learn the Wanderings of one Aeneas, forgetful of my own, and to weep for dead Dido, because she killed herself for love; the while, with dry eyes, I endured my miserable self dying among these things, far from Thee, O God my life.
  For what more miserable than a miserable being who commiserates not himself; weeping the death of Dido for love to Aeneas, but weeping not his own death for want of love to Thee, O God. Thou light of my heart,
  --
  "Not so, not so. Far better was that first study." For, lo, I would readily forget the Wanderings of Aeneas and all the rest, rather than how to read and write. But over the entrance of the Grammar School is a vail drawn! true; yet is this not so much an emblem of aught recondite, as a cloak of error. Let not those, whom I no longer fear, cry out against me, while I confess to Thee, my God, whatever my soul will, and acquiesce in the condemnation of my evil ways, that I may love Thy good ways. Let not either buyers or sellers of grammar-learning cry out against me. For if I question them whether it be true that Aeneas came on a time to Carthage, as the poet tells, the less learned will reply that they know not, the more learned that he never did. But should I ask with what letters the name "Aeneas" is written, every one who has learnt this will answer me aright, as to the signs which men have conventionally settled. If, again, I should ask which might be forgotten with least detriment to the concerns of life, reading and writing or these poetic fictions? who does not foresee what all must answer who have not wholly forgotten themselves? I sinned, then, when as a boy I preferred those empty to those more profitable studies, or rather loved the one and hated the other. "One and one, two"; "two and two, four"; this was to me a hateful singsong: "the wooden horse lined with armed men," and "the burning of Troy," and "Creusa's shade and sad similitude," were the choice spectacle of my vanity.
  Why then did I hate the Greek classics, which have the like tales? For

COSA - BOOK IV, #The Confessions of Saint Augustine, #Saint Augustine of Hippo, #Christianity
  over in my present remembrance the Wanderings of my forepassed time,
  and to offer unto Thee the sacrifice of thanksgiving. For what am I to

COSA - BOOK XIII, #The Confessions of Saint Augustine, #Saint Augustine of Hippo, #Christianity
  and of the darksome deep, in reference to the Wandering instability of
  its spiritual deformity, unless it had been converted unto Him, from

Liber 111 - The Book of Wisdom - LIBER ALEPH VEL CXI, #unset, #Arthur C Clarke, #Fiction
   touch of the Wand of our Law, an thou apply it with Wit. Do thou grow
   constantly in the Assimilation of the Law, and thou shalt be made

Liber 46 - The Key of the Mysteries, #unset, #Arthur C Clarke, #Fiction
   "Go on! Go on!" said the voice of God to the Wandering Jew. "Advance!
   Advance!" the destiny of the world cries out to France. And where do we
  --
   Callot alone, initiated by the Wandering Bohemians during his infancy
   into the mysteries of black sorcery, was able to understand and
  --
   mothers gives them, the Wandering fluidic embryos ought to be
   prodigiously variable, and to transform themselves with an astonishing
  --
   OF TRANSFORMATION --- the Wand OF CIRCE --- THE BATH OF MEDEA --- MAGIC
   OVERCOME BY ITS OWN WEAPONS --- THE GREAT ARCANUM OF THE JESUITS AND
  --
   the Wand of Circe is the power of fascination which woman possesses;
   and the changing of the companions of Ulysses into hogs is not a story

P.11 - MAGICAL WEAPONS, #Liber Null, #Peter J Carroll, #Occultism
  The Sword and Pentacle are weapons of analysis and synthesis respectively. Upon the pentacle aetheric forms, images, and powers are assembled when the magical will and perception vitalize the imagination. The magician may create hundreds of pentacles in the course of his sorceries, yet there is a virtue in having a general purpose weapon of this class, for its power increases with use, and it can be employed as an altar for the consecration of lesser pentacles. For many operations of an evocatory type, the pentacle is placed on the cup and the conjuration performed with the Wand.
  The sword, or more usually the dagger, is the weapon of analysis or scission, or in the most simple sense, destruction. Through the sword, the magical will and perception vitalize the imagination of the undoing of things. The sword is the reservoir of the power which disintegrates aetheric influences through which the material plane is affected. Both the sword and pentacle are aetheric weapons through which the higher-order powers of will, perception, and imagination execute mental commands on the planes of middle nature.
   the Wand and Cup weapons are used to transmit the power of the life force (or Kia) directly onto the aetheric. the Wand is the weapon of will and the cup that of perception. These words are used to convey the indescribable processes which occur at the interface of consciousness and matter, rather than mere sense perception and motor action. All that can be said of these processes is that some events have the appearance of proceeding from the outside into us, and others appear to originate within us and proceed outward. The lesson of all higher ecstacies is that this difference is arbitrary and unreal. Here we are entering a realm where our logic structures are ill equipped to follow, and only the powers of the lamp transcend the paradox.
  The cup can be regarded as an aetheric receptacle for the magical perception. Of all the weapons, it is the one least likely to resemble the physical object whose name it bears, although actual cups of ink or blood are sometimes used. For some, the cup exists as a mirror, a shew stone, a state of trance, a tarot pack, a mandala, a state of dreaming, or a feeling that just comes to them. These things often act as devices for preoccupying oneself with something else, so that magical perceptions can surface unhindered by discursive thought and imagination. Part of the power that is built up in them can be likened to self-fascination. The cup weapon acquires an autohypnotic quality and provides a doorway through which the perception has access to other realms.
   the Wand weapon similarily appears in a profusion of forms. As an instrument to assist the projection of the magical will onto the aetheric and material planes, it could be a general purpose sigil, an amulet, a ring, an enchanting mantra, or even an act or gesture one performs. As with the pentacle, there is a virtue in having a small, portable, and permanent device of this class, for power accrues to it with use. As with the cup, the power of the Wand is partly to fascinate the surface functions of the mind and channel the forces concealed in the depths. Like the sword, the Wand is manipulated in such a way as to describe vividly to the will and subconscious what is required of them.
  The Lamp weapon is only named as such because of the popular analogy of spirit with light. Chaos, the ultimate substrate of existence, and Kia, the personal life force, are equally likely to be felt as an awesome darkness or as both brilliance and voidness simultaneously. As a device to channel these forces to the mundane consciousness of the magician there is no limit to the forms the lamp might take. It could be anything from an idea of God or the Tao, to some primitive looking fetish or symbol. The way of the magician is the manifestation of spirit within matter, and his primary technique is gnosis, the focusing of consciousness by physiological means. The magician's lamp should be something which aids his gnosis and receives the forces he generates. The lamp is the weapon of inspiration in the original sense of the word - it inspirits him.

Phaedo, #unset, #Arthur C Clarke, #Fiction
  Besides, the philosopher has notions of good and evil unlike those of other men. For they are courageous because they are afraid of greater dangers, and temperate because they desire greater pleasures. But he disdains this balancing of pleasures and pains, which is the exchange of commerce and not of virtue. All the virtues, including wisdom, are regarded by him only as purifications of the soul. And this was the meaning of the founders of the mysteries when they said, 'Many are the Wand-bearers but few are the mystics.' (Compare Matt. xxii.: 'Many are called but few are chosen.') And in the hope that he is one of these mystics, Socrates is now departing. This is his answer to any one who charges him with indifference at the prospect of leaving the gods and his friends.
  Still, a fear is expressed that the soul upon leaving the body may vanish away like smoke or air. Socrates in answer appeals first of all to the old Orphic tradition that the souls of the dead are in the world below, and that the living come from them. This he attempts to found on a philosophical assumption that all oppositese.g. less, greater; weaker, stronger; sleeping, waking; life, deathare generated out of each other. Nor can the process of generation be only a passage from living to dying, for then all would end in death. The perpetual sleeper (Endymion) would be no longer distinguished from the rest of mankind. The circle of nature is not complete unless the living come from the dead as well as pass to them.

The Anapanasati Sutta A Practical Guide to Mindfullness of Breathing and Tranquil Wisdom Meditation, #unset, #Arthur C Clarke, #Fiction
  mind, the Wandering thoughts are noticed very quickly.
  Simply let go. . . relax the tightness before coming back to

The Book of Certitude - P2, #The Book of Certitude, #Baha u llah, #Baha i
  Likewise, these souls, through the potency of the Divine Elixir, traverse, in the twinkling of an eye, the world of dust and advance into the realm of holiness; and with one step cover the earth of limitations and reach the domain of the Placeless. It behooveth thee to exert thine utmost to attain unto this Elixir which, in one fleeting breath, causeth the west of ignorance to reach the east of knowledge, illuminates the darkness of night with the resplendence of the morn, guideth the Wanderer in the wilderness of doubt to the well-spring of the Divine Presence and Fount of certitude, and conferreth upon mortal souls the honour of acceptance into the Ridván of immortality. Now, could this gold be thought to be copper, these people could likewise be thought to be the same as before they were endowed with faith. [Ridván] The Kitáb-i-Aqdas; Prayers and Meditations, p. 6; Gleanings From The Writings Of Bahá'u'lláh, p. 31; The Revelation of Bahá'u'lláh, vol. 1, 2, 3, 4
  158

The Dwellings of the Philosophers, #unset, #Arthur C Clarke, #Fiction
  engaged in a furious duel, by throwing on them the Wand of the [*412-3] (pterophoroi) that is
  to say of the couriers and messengers, called wing bearers because they had, as distinctive

The Gold Bug, #unset, #Arthur C Clarke, #Fiction
  We dug very steadily for two hours. Little was said; and our chief embarrassment lay in the yelpings of the dog, who took exceeding interest in our proceedings. He, at length, became so obstreperous that we grew fearful of his giving the alarm to some stragglers in the vicinity; --or, rather, this was the apprehension of Legrand; --for myself, I should have rejoiced at any interruption which might have enabled me to get the Wanderer home. The noise was, at length, very effectually silenced by Jupiter, who, getting out of the hole with a dogged air of deliberation, tied the brute's mouth up with one of his suspenders, and then returned, with a grave chuckle, to his task.
  When the time mentioned had expired, we had reached a depth of five feet, and yet no signs of any treasure became manifest. A general pause ensued, and I began to hope that the farce was at an end. Legrand, however, although evidently much disconcerted, wiped his brow thoughtfully and recommenced. We had excavated the entire circle of four feet diameter, and now we slightly enlarged the limit, and went to the farther depth of two feet. Still nothing appeared. The gold-seeker, whom I sincerely pitied, at length clambered from the pit, with the bitterest disappointment imprinted upon every feature, and proceeded, slowly and reluctantly, to put on his coat, which he had thrown off at the beginning of his labor. In the mean time I made no remark. Jupiter, at a signal from his master, began to gather up his tools. This done, and the dog having been unmuzzled, we turned in profound silence towards home.

The Wall and the BOoks, #Labyrinths, #Jorge Luis Borges, #Poetry
  He, whose long wall the Wand'ring Tartar bounds. . .
  Dunciad, II, 76

Timaeus, #unset, #Arthur C Clarke, #Fiction
  Thus far the universal animal was made in the divine image, but the other animals were not as yet included in him. And God created them according to the patterns or species of them which existed in the divine original. There are four of them: one of gods, another of birds, a third of fishes, and a fourth of animals. The gods were made in the form of a circle, which is the most perfect figure and the figure of the universe. They were created chiefly of fire, that they might be bright, and were made to know and follow the best, and to be scattered over the heavens, of which they were to be the glory. Two kinds of motion were assigned to themfirst, the revolution in the same and around the same, in peaceful unchanging thought of the same; and to this was added a forward motion which was under the control of the same. Thus then the fixed stars were created, being divine and eternal animals, revolving on the same spot, and the Wandering stars, in their courses, were created in the manner already described. The earth, which is our nurse, clinging around the pole extended through the universe, he made to be the guardian and artificer of night and day, first and eldest of gods that are in the interior of heaven. Vain would be the labour of telling all the figures of them, moving as in dance, and their juxta-positions and approximations, and when and where and behind what other stars they appear to disappearto tell of all this without looking at a plan of them would be labour in vain.
  The knowledge of the other gods is beyond us, and we can only accept the traditions of the ancients, who were the children of the gods, as they said; for surely they must have known their own ancestors. Although they give no proof, we must believe them as is customary. They tell us that Oceanus and Tethys were the children of Earth and Heaven; that Phoreys, Cronos, and Rhea came in the next generation, and were followed by Zeus and Here, whose brothers and children are known to everybody.
  --
  But what did Plato mean by essence, (Greek), which is the intermediate nature compounded of the Same and the Other, and out of which, together with these two, the soul of the world is created? It is difficult to explain a process of thought so strange and unaccustomed to us, in which modern distinctions run into one another and are lost sight of. First, let us consider once more the meaning of the Same and the Other. The Same is the unchanging and indivisible, the heaven of the fixed stars, partaking of the divine nature, which, having law in itself, gives law to all besides and is the element of order and permanence in man and on the earth. It is the rational principle, mind regarded as a work, as creationnot as the creator. The old tradition of Parmenides and of the Eleatic Being, the foundation of so much in the philosophy of Greece and of the world, was lingering in Plato's mind. The Other is the variable or changing element, the residuum of disorder or chaos, which cannot be reduced to order, nor altogether banished, the source of evil, seen in the errors of man and also in the Wanderings of the planets, a necessity which protrudes through nature. Of this too there was a shadow in the Eleatic philosophy in the realm of opinion, which, like a mist, seemed to darken the purity of truth in itself.So far the words of Plato may perhaps find an intelligible meaning. But when he goes on to speak of the Essence which is compounded out of both, the track becomes fainter and we can only follow him with hesitating steps. But still we find a trace reappearing of the teaching of Anaxagoras: 'All was confusion, and then mind came and arranged things.' We have already remarked that Plato was not acquainted with the modern distinction of subject and object, and therefore he sometimes confuses mind and the things of mind(Greek) and (Greek). By (Greek) he clearly means some conception of the intelligible and the intelligent; it belongs to the class of (Greek). Matter, being, the Same, the eternal,for any of these terms, being almost vacant of meaning, is equally suitable to express indefinite existence,are compared or united with the Other or Diverse, and out of the union or comparison is elicited the idea of intelligence, the 'One in many,' brighter than any Promethean fire (Phil.), which co-existing with them and so forming a new existence, is or becomes the intelligible world...So we may perhaps venture to paraphrase or interpret or put into other words the parable in which Plato has wrapped up his conception of the creation of the world. The explanation may help to fill up with figures of speech the void of knowledge.
  The entire compound was divided by the Creator in certain proportions and reunited; it was then cut into two strips, which were bent into an inner circle and an outer, both moving with an uniform motion around a centre, the outer circle containing the fixed, the inner the Wandering stars. The soul of the world was diffused everywhere from the centre to the circumference. To this God gave a body, consisting at first of fire and earth, and afterwards receiving an addition of air and water; because solid bodies, like the world, are always connected by two middle terms and not by one. The world was made in the form of a globe, and all the material elements were exhausted in the work of creation.
  The proportions in which the soul of the world as well as the human soul is divided answer to a series of numbers 1, 2, 3, 4, 9, 8, 27, composed of the two Pythagorean progressions 1, 2, 4, 8 and 1, 3, 9, 27, of which the number 1 represents a point, 2 and 3 lines, 4 and 8, 9 and 27 the squares and cubes respectively of 2 and 3. This series, of which the intervals are afterwards filled up, probably represents (1) the diatonic scale according to the Pythagoreans and Plato; (2) the order and distances of the heavenly bodies; and (3) may possibly contain an allusion to the music of the spheres, which is referred to in the myth at the end of the Republic. The meaning of the words that 'solid bodies are always connected by two middle terms' or mean proportionals has been much disputed. The most received explanation is that of Martin, who supposes that Plato is only speaking of surfaces and solids compounded of prime numbers (i.e. of numbers not made up of two factors, or, in other words, only measurable by unity). The square of any such number represents a surface, the cube a solid. The squares of any two such numbers (e.g. 2 squared, 3 squared = 4, 9), have always a single mean proportional (e.g. 4 and 9 have the single mean 6), whereas the cubes of primes (e.g. 3 cubed and 5 cubed) have always two mean proportionals (e.g. 27:45:75:125). But to this explanation of Martin's it may be objected, (1) that Plato nowhere says that his proportion is to be limited to prime numbers; (2) that the limitation of surfaces to squares is also not to be found in his words; nor (3) is there any evidence to show that the distinction of prime from other numbers was known to him. What Plato chiefly intends to express is that a solid requires a stronger bond than a surface; and that the double bond which is given by two means is stronger than the single bond given by one. Having reflected on the singular numerical phenomena of the existence of one mean proportional between two square numbers are rather perhaps only between the two lowest squares; and of two mean proportionals between two cubes, perhaps again confining his attention to the two lowest cubes, he finds in the latter symbol an expression of the relation of the elements, as in the former an image of the combination of two surfaces. Between fire and earth, the two extremes, he remarks that there are introduced, not one, but two elements, air and water, which are compared to the two mean proportionals between two cube numbers. The vagueness of his language does not allow us to determine whether anything more than this was intended by him.
  --
  Plato was struck by the phenomenon of Mercury, Venus, and the Sun appearing to overtake and be overtaken by one another. The true reason of this, namely, that they lie within the circle of the earth's orbit, was unknown to him, and the reason which he givesthat the two former move in an opposite direction to the latteris far from explaining the appearance of them in the heavens. All the planets, including the sun, are carried round in the daily motion of the circle of the fixed stars, and they have a second or oblique motion which gives the explanation of the different lengths of the sun's course in different parts of the earth. The fixed stars have also two movementsa forward movement in their orbit which is common to the whole circle; and a movement on the same spot around an axis, which Plato calls the movement of thought about the same. In this latter respect they are more perfect than the Wandering stars, as Plato himself terms them in the Timaeus, although in the Laws he condemns the appellation as blasphemous.
  The revolution of the world around earth, which is accomplished in a single day and night, is described as being the most perfect or intelligent. Yet Plato also speaks of an 'annus magnus' or cyclical year, in which periods wonderful for their complexity are found to coincide in a perfect number, i.e. a number which equals the sum of its factors, as 6 = 1 + 2 + 3. This, although not literally contradictory, is in spirit irreconcilable with the perfect revolution of twenty-four hours. The same remark may be applied to the complexity of the appearances and occultations of the stars, which, if the outer heaven is supposed to be moving around the centre once in twenty-four hours, must be confined to the effects produced by the seven planets. Plato seems to confuse the actual observation of the heavens with his desire to find in them mathematical perfection. The same spirit is carried yet further by him in the passage already quoted from the Laws, in which he affirms their wanderings to be an appearance only, which a little knowledge of mathematics would enable men to correct.

Verses of Vemana, #is Book, #unset, #Zen
  Though he read all that can be read and attain ample discrimination but how shall the hypocrite (consider) attain beatitude--like as the Wandering wishes of a dog though lying at ease on the hearth.
  762

WORDNET














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Berserk: Ougon Jidai-hen I - Haou no Tamago -- -- Studio 4°C -- 1 ep -- Manga -- Action Military Adventure Demons Supernatural Fantasy Seinen -- Berserk: Ougon Jidai-hen I - Haou no Tamago Berserk: Ougon Jidai-hen I - Haou no Tamago -- In the Kingdom of Midland, a mercenary named Guts wanders the land, preferring a life of conflict over a life of peace. Despite the odds never being in his favor, he is an unstoppable force that overcomes every opponent, wielding a massive sword larger than himself. -- -- One day, Griffith, the mysterious leader of the mercenary group Band of the Hawk, witnesses the warrior's battle prowess and invites the wandering swordsman to join his squadron. Rejecting the offer, Guts challenges Griffith to a duel—and, much to the former's surprise, is subsequently defeated and forced to join. -- -- Now, Guts must fight alongside Griffith and his crew to help Midland defeat the Empire of Chuder. However, Griffith seems to harbor ulterior motives, desiring something much larger than just settling the war... -- -- -- Licensor: -- NYAV Post, VIZ Media -- Movie - Feb 4, 2012 -- 170,324 7.74
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The Wanderings of Oisin
The Wandering Songstress
The Wandering Swordsman
The Wand of Youth



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Savitri -- Savitri extended toc
Savitri Section Map -- 1 2 3 4 5 6 7 8 9 10 11 12
authors -- Crowley - Peterson - Borges - Wilber - Teresa - Aurobindo - Ramakrishna - Maharshi - Mother
places -- Garden - Inf. Art Gallery - Inf. Building - Inf. Library - Labyrinth - Library - School - Temple - Tower - Tower of MEM
powers -- Aspiration - Beauty - Concentration - Effort - Faith - Force - Grace - inspiration - Presence - Purity - Sincerity - surrender
difficulties -- cowardice - depres. - distract. - distress - dryness - evil - fear - forget - habits - impulse - incapacity - irritation - lost - mistakes - obscur. - problem - resist - sadness - self-deception - shame - sin - suffering
practices -- Lucid Dreaming - meditation - project - programming - Prayer - read Savitri - study
subjects -- CS - Cybernetics - Game Dev - Integral Theory - Integral Yoga - Kabbalah - Language - Philosophy - Poetry - Zen
6.01 books -- KC - ABA - Null - Savitri - SA O TAOC - SICP - The Gospel of SRK - TIC - The Library of Babel - TLD - TSOY - TTYODAS - TSZ - WOTM II
8 unsorted / add here -- Always - Everyday - Verbs


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last updated: 2022-05-06 07:53:15
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