Commonplace Book: October 2003 Archives

from St Benedict and St. Thérèse: The Little Rule and the Little Way
Dwight Longenecker

Ironically, in rejecting an external infallible authority we are encouraged to embrace the most fickle and fallible of all authorities--our own judgment. We then cling to our opinions like a shipwrecked man clings to a splinter of wood, and before long, our opinions are unassailable. In the end we don't have one objective, infallible authority but millions of subjective "infallible" authorities, and in this absurdity, we rejoice.

While one could read this to referto non-Christians, I find the indictment as pointed, and perhaps more so for Christians--because we ought to know better. I often act as if I am in ignorance of this critical aspect of Christian Life. Sometimes, I think my lack of obedience is due more to my thickheadedness, not understanding what is being said to me. But sometimes I wonder if I simply ignore the all-too-obvious messages that get reiterated time and again because it is convenient to me to do so. To wit--should I stop blogging. I blog because I love it, and yet the calamities of recent days, my reading, "incidental" and "accidental" posts, and any number of bits of circumstantial evidence conspire to suggest that perhaps the suggestion is something stronger than a suggestion. What then does obedience demand?

First, it would seem that obedience demands clarity. To act of suppositions, whims, distortions, and feelings is hardly a substantial basis for obedience. On the other hand, how does one properly discern the proper way to go. I honestly don't really know. I must assume that prayer will put me in the right place and short of that nothing can resolve the dilemma.

So, too, it would seem with all situations calling for obedience--discernment is often difficult, so I ask you all to pray. For several weeks, evidence has been mounting that suggests that perhaps I should remove myself from the blogging world--there is nothing here that cannot be found elsewhere in perhaps more charitable climes. Please pray as I try to figure out what these events are saying. Are they gentle nudges saying,"Clean up your act" or a forceful shove that says "Get off the stage." Obviously you can't answer that question, only God can, please pray that I hear what He is saying and can find the strength of will to act upon it.

Ms. Peony Moss offers "You, Andrew Marvell" by Archibald MacLeish, which I know I have read and which I largely remember for the title it gave to a science fiction story some time ago (I don't recall the author--perhaps Michael Bishop?) "And strange at Ecbatan the trees."

Go to her place and read it. I place it below so that I may return and savor it also in my commonplace book--thank you so much for this Ms. Moss.

While I consider carefully the particulars of my indictment yesterday by recent circumstances and only secondarily by Ms. Paglia, the final October Poem. Nothing particularly autumnal about it, but a long-time favorite and a cache of wonderful phrases. (I particularly like the "vaster than empires and more slow," when critiquing the amount of time it can take some members of my household to prepare themselves. She is always quick to remind me, "The grave's a fine and private place.")

To His Coy Mistress
Andrew Marvell

            Had we but world enough, and time,
            This coyness, lady, were no crime.
            We would sit down and think which way
            To walk, and pass our long love's day;
            Thou by the Indian Ganges' side
            Shouldst rubies find; I by the tide
            Of Humber would complain. I would
            Love you ten years before the Flood;
            And you should, if you please, refuse
            Till the conversion of the Jews.
            My vegetable love should grow
            Vaster than empires, and more slow.
            An hundred years should go to praise
            Thine eyes, and on thy forehead gaze;
            Two hundred to adore each breast,
            But thirty thousand to the rest;
            An age at least to every part,
            And the last age should show your heart.
            For, lady, you deserve this state,
            Nor would I love at lower rate.

                  But at my back I always hear
            Time's winged chariot hurrying near;
            And yonder all before us lie
            Deserts of vast eternity.
            Thy beauty shall no more be found,
            Nor, in thy marble vault, shall sound
            My echoing song; then worms shall try
            That long preserv'd virginity,
            And your quaint honour turn to dust,
            And into ashes all my lust.
            The grave's a fine and private place,
            But none I think do there embrace.

                  Now therefore, while the youthful hue
            Sits on thy skin like morning dew,
            And while thy willing soul transpires
            At every pore with instant fires,
            Now let us sport us while we may;
            And now, like am'rous birds of prey,
            Rather at once our time devour,
            Than languish in his slow-chapp'd power.
            Let us roll all our strength, and all
            Our sweetness, up into one ball;
            And tear our pleasures with rough strife
            Thorough the iron gates of life.
            Thus, though we cannot make our sun
            Stand still, yet we will make him run.

St. Bernard of Clairvaux

God creates minds to share in himself, gives them life, so that they may experience him, causes them to desire him, enlarges them to grasp him, justifies them so that they may deserve him, stirs them to zeal, ripens them to fruitiion, directs them to equity, forms them in benevolence, moderates them to make them wise, strengthens them to virtue, visits them to console, enlightens them with knowlege, sustain them to immortality, fills them with happiness, surrounds them with safety.

Blessed be the name of the Lord who makes so great a creature and who sustains it undeservedly to life within Himself.

"The brain may devise laws for the blood,
but a hot temper leaps o'er a cold decree"
William Shakespeare, "The Merchant of Venice"

Preludes
T. S. Eliot

I

            The winter evening settles down
            With smell of steaks in passageways.
            Six o'clock.
            The burnt-out ends of smoky days.
            And now a gusty shower wraps
            The grimy scraps
            Of withered leaves about your feet
            And newspapers from vacant lots;
            The showers beat
            On broken blinds and chimney-pots,
            And at the corner of the street
            A lonely cab-horse steams and stamps.
            And then the lighting of the lamps.

A reminder about our daily, hourly, minutely, secondly, duty, privilege, responsibility, and reward. Keep praying. Pray constantly. Pray without ceasing. Pray with trust and courage knowing that God will use your fervent prayer for the good of all as He sees it.

from Treatise on Prayer
Tertullian

Of old, prayer was able to rescue from fire and beasts and hunger, even before it received its perfection from Christ. How much greater then is the power of Christian prayer. No longer does prayer bring an angel of comfort to the heart of a fiery furnace, or close up the mouths of lions, or transport to the hungry food from the fields. No longer does it remove all sense of pain by the grace it wins for others.

But it gives the armor of patience to those who suffer, who feel pain, who are distressed. It strengthens the power of grace, so that faith may know what it is gaining from the Lord, and understand what it is suffering for the name of God.
In the past prayer was able to bring down punishment, rout armies, withhold the blessing of rain. Now, however, the prayer of the just turns aside the whole anger of God, keeps vigil for its enemies, pleads for persecutors. Is it any wonder that it can call down water from heaven when it could obtain fire from heaven as well? Prayer is the one thing that can conquer God. But Christ has willed that it should work no evil, and has given it all power over good.

Its only art is to call back the souls of the dead from the very journey into death, to give strength to the weak, to heal the sick, to exorcise the possessed, to open prison cells, to free the innocent from their chains. Prayer cleadses from sin, drives away temptations, stamps out persecutions, comforts the fainthearted, gives new strength to the courageous, brings travelers safely home, calms the waves, confounds robbers, feeds the poor, overrules the rich, lifts up the fallen, supports those who are falling, sustains those who stand firm.

Another Puritan (a sure winner in Erik's book :-), but a magnificent and much neglected poet. I've been hard-pressed to find much of his stuff on the web or in print. It's a shame. He has a series of meditations on Biblical Texts that are unmatched by just about anything from the time period. Note in the poem an extremely elaborate conceit that takes a while to settle into its proper outlines.

A couple of hints--

hasp--can mean many things but the most likely reading here is "to confine" or "to encompass."

fustian--can mean a cloth or bombastic language, so this initially threw me until I recalled that as an adjective it may also mean worthless, petty, pretentious; however, another intriguing reading is "made-up or imaginary"

Enjoy the poem--it is quite rich.

Upon a Wasp Chilled with Cold
Edward Taylor

The Bear that breathes the Northern blast
Did numb, Torpedo-like,a Wasp
Whose stiffened limbs encramped, lay bathing
In Sol's warm breath and shine as saving,
Which with her hands she chafes and stands
Rubbing her Legs, Shanks, Thighs, and hands.
Her petty toes, and fingers' ends
Nipped with this breath, she out extends
Unto the Sun, in great desire
To warm her digits at that fire.
Doth hold her Temples in this state
Where pulse doth beat, and head doth ache.
Doth turn, and stretch her body small,
Doth Comb her velvet Capital.
As if her little brain pan were
A Volume of Choice precepts clear.
As if her satin jacket hot
Contained Apothecary's Shop
Of Nature's receipts, that prevails
To remedy all her sad ails,
As if her velvet helmet high
Did turret rationality.
She fans her wing up to the Wind
As if her Pettycoat were lined,
With reason's fleece, and hoists sails
And humming flies in thankful gales
Unto her dun Curled palace Hall
Her warm thanks offering for all.

Lord, clear my misted sight that I
May hence view Thy Divinity,
Some sparks whereof Thou up dost hasp
Within this little downy Wasp
In whose small Corporation we
A school and a schoolmaster see,
Where we may learn, and easily find
A nimble Spirit bravely mind
Her work in every limb: and lace
It up neat with a vital grace,
Acting each part though ne'er so small
Here of this Fustian animal,
Till I enravished Climb into
The Godhead on this Ladder do,
Where all my pipes inspired upraise
An Heavenly music furred with praise.

The Three Enemies
Christina Rosetti, 1851

THE FLESH

"Sweet, thou art pale."
"More pale to see,
Christ hung upon the cruel tree
And bore His Father's wrath for me."

"Sweet, thou art sad."
"Beneath a rod
More heavy, Christ for my sake trod
The winepress of the wrath of God."

"Sweet, thou art weary."
"Not so Christ:
Whose mighty love of me suffic'd
For Strength, Salvation, Eucharist."

"Sweet, thou art footsore."
"If I bleed,
His feet have bled; yea in my need
His Heart once bled for mine indeed."

THE WORLD

"Sweet, thou art young."
"So He was young
Who for my sake in silence hung
Upon the Cross with Passion wrung."

"Look, thou art fair."
"He was more fair
Than men, Who deign'd for me to wear
A visage marr'd beyond compare."

"And thou hast riches."
"Daily bread:
All else is His: Who, living, dead,
For me lack'd where to lay His Head."

"And life is sweet."
"It was not so
To Him, Whose Cup did overflow
With mine unutterable woe."

THE DEVIL

"Thou drinkest deep."
"When Christ would sup
He drain'd the dregs from out my cup:
So how should I be lifted up?"

"Thou shalt win Glory."
"In the skies,
Lord Jesus, cover up mine eyes
Lest they should look on vanities."

"Thou shalt have Knowledge."
"Helpless dust!
In Thee, O Lord, I put my trust:
Answer Thou for me, Wise and Just."

"And Might."--
"Get thee behind me. Lord,
Who hast redeem'd and not abhorr'd
My soul, oh keep it by Thy Word."

Not the glorious seventeenth--but surely a highlight of the eighteenth. It's a shame so few read it these days and so few know its noble rhythms and pithy turns of phrase. In this brief excerpt for your pleasure there are no fewer than three really catchy phrases. Find the complete poem here.

from "Elegy Written in a Country Churchyard"
Thomas Gray (1751)

            Some village-Hampden, that with dauntless breast
                  The little tyrant of his fields withstood;
            Some mute inglorious Milton here may rest,
                  Some Cromwell guiltless of his country's blood.

            Th' applause of list'ning senates to command,
                  The threats of pain and ruin to despise,
            To scatter plenty o'er a smiling land,
                  And read their hist'ry in a nation's eyes,

            Their lot forbade: nor circumscrib'd alone
                  Their growing virtues, but their crimes confin'd;
            Forbade to wade through slaughter to a throne,
                  And shut the gates of mercy on mankind,

            The struggling pangs of conscious truth to hide,
                  To quench the blushes of ingenuous shame,
            Or heap the shrine of Luxury and Pride
                  With incense kindled at the Muse's flame.

            Far from the madding crowd's ignoble strife,
                  Their sober wishes never learn'd to stray;
            Along the cool sequester'd vale of life
                  They kept the noiseless tenor of their way.

            Yet ev'n these bones from insult to protect,
                  Some frail memorial still erected nigh,
            With uncouth rhymes and shapeless sculpture deck'd,
                  Implores the passing tribute of a sigh.

            Their name, their years, spelt by th' unletter'd muse,
                  The place of fame and elegy supply:
            And many a holy text around she strews,
                  That teach the rustic moralist to die.

            For who to dumb Forgetfulness a prey,
                  This pleasing anxious being e'er resign'd,
            Left the warm precincts of the cheerful day,
                  Nor cast one longing, ling'ring look behind?

            On some fond breast the parting soul relies,
                  Some pious drops the closing eye requires;
            Ev'n from the tomb the voice of Nature cries,
                  Ev'n in our ashes live their wonted fires.

A short excerpt from one of the great creepy-poems of all time.

The context--Death and his spouse Life-in-Death are casting dice for the lives of the crew of the ship on which the Ancient Mariner served. Death wins the majority, but LIfe-in-Death takes one:

Rime of the Ancient Mariner Samuel Taylor Coleridge

Alas! (thought I, and my heart beat loud)
How fast she nears and nears!
Are those her sails that glance in the Sun,
Like restless gossameres?

Are those her ribs through which the Sun
Did peer, as through a grate?
And is that Woman all her crew?
Is that a DEATH? and are there two?
Is DEATH that woman's mate?

Her lips were red, her looks were free,
Her locks were yellow as gold:
Her skin was as white as leprosy,
The Night-mare LIFE-IN-DEATH was she,
Who thicks man's blood with cold.

The naked hulk alongside came,
And the twain were casting dice;
'The game is done! I've won! I've won!'
Quoth she, and whistles thrice.

The Sun's rim dips; the stars rush out;
At one stride comes the dark;
With far-heard whisper, o'er the sea,
Off shot the spectre-bark.

We listened and looked sideways up!
Fear at my heart, as at a cup,
My life-blood seemed to sip!
The stars were dim, and thick the night,
The steersman's face by his lamp gleamed white;
From the sails the dew did drip--
Till clomb above the eastern bar
The hornèd Moon, with one bright star
Within the nether tip.

Wonderful illustration by Gustav Doré

Find the full version of the 1834 revision of the poem here

One last note--the context of the time makes this seem eerily appropriate. If we allow Ms. Shaivo to die in the name of the separate and equal balance of power, or of any number of things people seem to argue that she should die for, we will have killed the albatross, and it shall be hung about our necks, marking us.

From my favorite Shakespeare play

from The Tempest
Ariel's Song
William Shakespeare

Come unto these yellow sands,
And then take hands:
Curtsied when you have, and kiss'd
The wild waves whist,
Foot it featly here and there;
And, sweet sprites, the burthen bear.
Hark, hark!
Bow-wow.
The watch-dogs bark.
Bow-wow.
Hark, hark! I hear
The strain of strutting chanticleer
Cry, Cock-a-diddle-dow.

Full fathom five thy father lies;
Of his bones are coral made;
Those are pearls that were his eyes:
Nothing of him that doth fade,
But doth suffer a sea-change
Into something rich and strange.
Sea-nymphs hourly ring his knell:
Ding-dong.
Hark! now I hear them—Ding-dong, bell.

One of a sequence of seven poems, respectfully dedicated to Fr. Keyes and to all Missionaries of the Precious Blood in a belated tribute to their Founder St. Gaspar del Bufalo (October 21) and in honor of Father Keyes's upcoming anniversary of Ordination (Sunday, October 26--12th anniversary). Please pray for Father Keyes for the continued success of his mission and vocation.

 
from "La Corona"
6.
RESURRECTION
John Donne

Moist with one drop of Thy blood, my dry soul
Shall—though she now be in extreme degree 
Too stony hard, and yet too fleshly—be 
Freed by that drop, from being starved, hard or foul, 
And life by this death abled shall control 
Death, whom Thy death slew ; nor shall to me 
Fear of first or last death bring misery, 
If in thy life-book my name thou enroll. 
Flesh in that long sleep is not putrified, 
But made that there, of which, and for which it was ; 
Nor can by other means be glorified. 
May then sin's sleep and death soon from me pass, 
That waked from both, I again risen may 
Salute the last and everlasting day. 

Thematically related to the discussion yesterday of choices made:

Links to more Patmore:

Poet's Corner

Old Poetry

The Child's Purchase

All Spirit

Complete: Angel in the House and Another, less aggravating version

Victories of Love--Gutenberg

The Toys
Coventry Patmore

            My little Son, who look'd from thoughtful eyes
            And moved and spoke in quiet grown-up wise,
            Having my law the seventh time disobey'd,
            I struck him, and dismiss'd
            With hard words and unkiss'd,
            His Mother, who was patient, being dead.
            Then, fearing lest his grief should hinder sleep,
            I visited his bed,
            But found him slumbering deep,
            With darken'd eyelids, and their lashes yet
            From his late sobbing wet.
            And I, with moan,
            Kissing away his tears, left others of my own;
            For, on a table drawn beside his head,
            He had put, within his reach,
            A box of counters and a red-vein'd stone,
            A piece of glass abraded by the beach
            And six or seven shells,
            A bottle with bluebells
            And two French copper coins, ranged there with careful art,
            To comfort his sad heart.
            So when that night I pray'd
            To God, I wept, and said:
            Ah, when at last we lie with tranced breath,
            Not vexing Thee in death,
            And Thou rememberest of what toys
            We made our joys,
            How weakly understood
            Thy great commanded good,
            Then, fatherly not less
            Than I whom Thou hast moulded from the clay,
            Thou'lt leave Thy wrath, and say,
            "I will be sorry for their childishness."

It just amused me as I was reading, so I thought I'd share:

ANTONIO

Is that any thing now?

BASSANIO

Gratiano speaks an infinite deal of nothing, more
than any man in all Venice. His reasons are as two
grains of wheat hid in two bushels of chaff: you
shall seek all day ere you find them, and when you
have them, they are not worth the search.

"The Merchant of Venice, Act I, Scene I" --William Shakespeare

A finer, more eloquent lamentation and heartfelt expression of grief is hard to imagine. This belongs with Anne Bradstreet's "To My Dear and Loving Husband" as one of the great love poems (particularly considering it comes from Milton's hand).

Sonnet XXIII: Methought I Saw my Late Espoused Saint
John Milton

            Methought I saw my late espoused saint
                 Brought to me, like Alcestis, from the grave,
                 Whom Jove's great son to her glad husband gave,
                 Rescu'd from death by force, though pale and faint.
            Mine, as whom wash'd from spot of child-bed taint
                 Purification in the old Law did save,
                 And such as yet once more I trust to have
                 Full sight of her in Heaven without restraint,
            Came vested all in white, pure as her mind;
                 Her face was veil'd, yet to my fancied sight
                 Love, sweetness, goodness, in her person shin'd
            So clear as in no face with more delight.
                 But Oh! as to embrace me she inclin'd,
                 I wak'd, she fled, and day brought back my night.

Pardon the pun, but an utterly chlling view--and wonderful and beautiful.

The Emperor of Ice-Cream
Wallace Stevens

            Call the roller of big cigars,
            The muscular one, and bid him whip
            In kitchen cups concupiscent curds.
            Let the wenches dawdle in such dress
            As they are used to wear, and let the boys
            Bring flowers in last month's newspapers.
            Let be be finale of seem.
            The only emperor is the emperor of ice-cream.

            Take from the dresser of deal,
            Lacking the three glass knobs, that sheet
            On which she embroidered fantails once
            And spread it so as to cover her face.
            If her horny feet protrude, they come
            To show how cold she is, and dumb.
            Let the lamp affix its beam.
            The only emperor is the emperor of ice-cream.

Found in Stephen Ray's imposing study St. John's Gospel

A Prayer for Scripture Study from Origen
Lord, inspire us to read your Scriptures and to meditate upon them day and night. We beg you to give us real understanding of what we need, that we in turn may put its precepts into practice. Yet we know that understanding and good intentions are worthless, unless rooted in your graceful love. So we ask that the words of Scriptures may also be not just signs on a page, but channels of grace into our hearts.

from The Ascent of Mount Carmel Book II Chapter 22 St. John of the Cross

In giving us, as He has done, His Son, who is his only Word, He has spoken to us once and for all by His own and only Word, and has nothing further to reveal.

A lesser-known twentieth century Carmelite saint who, along with Thérèse and Elizabeth of the Trinity died very young.

There are three things we will be judged on: Your blessings to us, our sins and our deeds, accord to what our intention was. Oh, my God, I am not a saint even though You filled me with blessings! Pardon me so I may be a saint from now on. My Mother, make me become a saint!

As to the accuracy of the beginning of the statement, I cannot attest. I am certain that at least those three things will be considered in judgment, and perhaps others of which I am relatively unaware. But it is the later part of the statement that I find most interesting and compelling. "I am not a saint. . ." with the implied "yet." Evidently, recognizing how far one has to go is no barrier to sanctity, holiness, and Sainthood. We all sigh and say, "We aren't saints." And we are all right to the extent that we do no more than sigh or pine. St. Teresa of the Andes shows us the next step. We ask to become His Saints. And when we ask we are prepared to act upon what He offers us in the way of becoming a saint.

It's good to have a couple of poems--and I'll be away awhile contemplating other things so best to leave you with something to think about:

Ozymandias
Percy Bysshe Shelley

            I met a traveller from an antique land,
            Who said -- "two vast and trunkless legs of stone
            Stand in the desert ... near them, on the sand,
            Half sunk a shattered visage lies, whose frown,
            And wrinkled lips, and sneer of cold command,
            Tell that its sculptor well those passions read
            Which yet survive, stamped on these lifeless things,
            The hand that mocked them, and the heart that fed;
            And on the pedestal these words appear:
            My name is Ozymandias, King of Kings,
            Look on my Works ye Mighty, and despair!
            Nothing beside remains. Round the decay
            Of that colossal Wreck, boundless and bare
            The lone and level sands stretch far away."

Unhappily less remembered and recited than "The Owl and the Pussycat" but every bit worthy of the same:

The Jumblies
Edward Lear

They went to sea in a Sieve, they did,
In a Sieve they went to sea:
In spite of all their friends could say,
On a winter's morn, on a stormy day,
In a Sieve they went to sea!
And when the Sieve turned round and round,
And every one cried, `You'll all be drowned!'
They called aloud, `Our Sieve ain't big,
But we don't care a button! we don't care a fig!
In a Sieve we'll go to sea!'
Far and few, far and few,
Are the lands where the Jumblies live;
Their heads are green, and their hands are blue,
And they went to sea in a Sieve.

They sailed away in a Sieve, they did,
In a Sieve they sailed so fast,
With only a beautiful pea-green veil
Tied with a riband by way of a sail,
To a small tobacco-pipe mast;
And every one said, who saw them go,
`O won't they be soon upset, you know!
For the sky is dark, and the voyage is long,
And happen what may, it's extremely wrong
In a Sieve to sail so fast!'
Far and few, far and few,
Are the lands where the Jumblies live;
Their heads are green, and their hands are blue,
And they went to sea in a Sieve.

The water it soon came in, it did,
The water it soon came in;
So to keep them dry, they wrapped their feet
In a pinky paper all folded neat,
And they fastened it down with a pin.
And they passed the night in a crockery-jar,
And each of them said, `How wise we are!
Though the sky be dark, and the voyage be long,
Yet we never can think we were rash or wrong,
While round in our Sieve we spin!'
Far and few, far and few,
Are the lands where the Jumblies live;
Their heads are green, and their hands are blue,
And they went to sea in a Sieve.

And all night long they sailed away;
And when the sun went down,
They whistled and warbled a moony song
To the echoing sound of a coppery gong,
In the shade of the mountains brown.
`O Timballo! How happy we are,
When we live in a Sieve and a crockery-jar,
And all night long in the moonlight pale,
We sail away with a pea-green sail,
In the shade of the mountains brown!'
Far and few, far and few,
Are the lands where the Jumblies live;
Their heads are green, and their hands are blue,
And they went to sea in a Sieve.

They sailed to the Western Sea, they did,
To a land all covered with trees,
And they bought an Owl, and a useful Cart,
And a pound of Rice, and a Cranberry Tart,
And a hive of silvery Bees.
And they bought a Pig, and some green Jack-daws,
And a lovely Monkey with lollipop paws,
And forty bottles of Ring-Bo-Ree,
And no end of Stilton Cheese.
Far and few, far and few,
Are the lands where the Jumblies live;
Their heads are green, and their hands are blue,
And they went to sea in a Sieve.

And in twenty years they all came back,
In twenty years or more,
And every one said, `How tall they've grown!
For they've been to the Lakes, and the Torrible Zone,
And the hills of the Chankly Bore!'
And they drank their health, and gave them a feast
Of dumplings made of beautiful yeast;
And every one said, `If we only live,
We too will go to sea in a Sieve,---
To the hills of the Chankly Bore!'
Far and few, far and few,
Are the lands where the Jumblies live;
Their heads are green, and their hands are blue,
And they went to sea in a Sieve.

Some have complained of the amount of poetry on the site. Some have seen fit to stop reading. I am sorry that it so distresses them; however, it has put me back in touch with part of the reason I'm doing this anyway and given me great pleasure at revisiting old friends.

This poem in particular is nice to visit again. My first acquaintance with it was on the Emerson, Lake, and Palmer album Brain Salad Surgery where it is the fanfare to introduce the whole rather twisted affair. These words are a hymn sometimes sung in Anglican Churches and they are quite lovely:

from Milton
William Blake

              And did those feet in ancient time
              Walk upon England's mountains green?
              And was the holy Lamb of God
              On England's pleasant pastures seen?

              And did the Countenance Divine
              Shine forth upon our clouded hills?
              And was Jerusalem builded here
              Among these dark Satanic mills?

              Bring me my bow of burning gold:
            Bring me my arrows of desire:
            Bring me my spear: O clouds unfold!
            Bring me my chariot of fire.

            I will not cease from mental fight,
            Nor shall my sword sleep in my hand
            Till we have built Jerusalem
            In England's green and pleasant land.

from The Autobiography (VIII:12-13)

12. If, then, to those who do not serve God, but rather offend Him, prayer be all this, and so necessary, and if no one can really find out any harm it can do him, and if the omission of it be not a still greater harm, why, then, should they abstain from it who serve and desire to serve God? Certainly I cannot comprehend it, unless it be that men have a mind to go through the troubles of this life in greater misery, and to shut the door in the face of God, so that He shall give them no comfort in it. I am most truly sorry for them, because they serve God at their own cost; for of those who pray, God Himself defrays the charges, seeing that for a little trouble He gives sweetness, in order that, by the help it supplies, they may bear their trials.

13. But because I have much to say hereafter of this sweetness, which our Lord gives to those who persevere in prayer, I do not speak of it here; only this will I say: prayer is the door to those great graces which our Lord bestowed upon me. If this door be shut, I do not see how He can bestow them; for even if He entered into a soul to take His delight therein, and to make that soul also delight in Him, there is no way by which He can do so; for His will is, that such a soul should be lonely and pure, with a great desire to receive His graces. If we put many hindrances in the way, and take no pains whatever to remove them, how can He come to us, and how can we have any desire that He should show us His great mercies?

Find the entire autobiography on-line here

From The Autobiography (XXV: 22)

O my Lord, how true a friend art Thou! how powerful! Thou showest Thy power when Thou wilt; and Thou dost will it always, if only we will it also. Let the whole creation praise Thee, O Thou Lord of the world! Oh, that a voice might go forth over all the earth, proclaiming Thy faithfulness to those who love Thee! All things fail; but Thou, Lord of all, never failest! They who love Thee, oh, how little they have to suffer! oh, how gently, how tenderly, how sweetly Thou, O my Lord, dealest with them! Oh, that no one had ever been occupied with any other love than Thine! It seems as if Thou didst subject those who love Thee to a severe trial: but it is in order that they may learn, in the depths of that trial, the depths of Thy love. O my God, oh, that I had understanding and learning, and a new language, in order to magnify Thy works, according to the knowledge of them which my soul possesses! Everything fails me, O my Lord; but if Thou wilt not abandon me, I will never fail Thee. Let all the learned rise up against me,--let the whole creation persecute me,--let the evil spirits torment me,--but do Thou, O Lord, fail me not; for I know by experience now the blessedness of that deliverance which Thou dost effect for those who trust only in Thee. In this distress,--for then I had never had a single vision,--these Thy words alone were enough to remove it, and give me perfect peace: "Be not afraid, my daughter: it is I; and I will not abandon thee. Fear not."

And in a sense, this may be another response to Mr. O'Rama (see below)--that perhaps the ennui that sets in is a trial of sorts--bear up under it, offer it as a small sacrifice to God and make progress in the Little Way. All of our choices have echoes in eternity.

From one of the great Catholic poets of the Glorious 17th Century.

A Hymn to the Name and Honour of the Admirable Saint Teresa
Richard Crashaw

LOVE, thou are absolute, sole Lord
Of life and death. To prove the word,
We'll now appeal to none of all
Those thy old soldiers, great and tall,
Ripe men of martyrdom, that could reach down
With strong arms their triumphant crown:
Such as could with lusty breath
Speak loud, unto the face of death,
Their great Lord's glorious name; to none
Of those whose spacious bosoms spread a throne
For love at large to fill. Spare blood and sweat:
We'll see Him take a private seat,
And make His mansion in the mild
And milky soul of a soft child.
Scarce has she learnt to lisp a name
Of martyr, yet she thinks it shame
Life should so long play with that breath
Which spent can buy so brave a death.
She never undertook to know
What death with love should have to do.
Nor has she e'er yet understood
Why, to show love, she should shed blood;
Yet, though she cannot tell you why,
She can love, and she can die.
Scarce has she blood enough to make
A guilty sword blush for her sake;
Yet has a heart dares hope to prove
How much less strong is death than love....

Since 'tis not to be had at home,
She'll travel for a martyrdom.
No home for her, confesses she,
But where she may a martyr be.
She'll to the Moors, and trade with them
For this unvalued diadem;
She offers them her dearest breath,
With Christ's name in 't, in charge for death:
She'll bargain with them, and will give
Them God, and teach them how to live
In Him; or, if they this deny,
For Him she'll teach them how to die.
So shall she leave amongst them sown
Her Lord's blood, or at least her own.

Farewell then, all the world, adieu!
Teresa is no more for you.
Farewell all pleasures, sports, and joys,
Never till now esteemed toys!

Farewell whatever dear may be--
Mother's arms, or father's knee!
Farewell house, and farewell home!
She 's for the Moors and Martyrdom.

Sweet, not so fast; lo! thy fair spouse,
Whom thou seek'st with so swift vows,
Calls thee back, and bids thee come
T' embrace a milder martyrdom....

O how oft shalt thou complain
Of a sweet and subtle pain!
Of intolerable joys!
Of a death, in which who dies
Loves his death, and dies again,
And would for ever so be slain;
And lives and dies, and knows not why
To live, but that he still may die!
How kindly will thy gentle heart
Kiss the sweetly-killing dart!
And close in his embraces keep
Those delicious wounds, that weep
Balsam, to heal themselves with thus,
When these thy deaths, so numerous,
Shall all at once die into one,
And melt thy soul's sweet mansion;
Like a soft lump of incense, hasted
By too hot a fire, and wasted
Into perfuming clouds, so fast
Shalt thou exhale to heaven at last
In a resolving sigh, and then,--
O what? Ask not the tongues of men.

Angels cannot tell; suffice,
Thyself shalt feel thine own full joys,
And hold them fast for ever there.
So soon as thou shalt first appear,
The moon of maiden stars, thy white
Mistress, attended by such bright
Souls as thy shining self, shall come,
And in her first ranks make thee room;
Where, 'mongst her snowy family,
Immortal welcomes wait for thee.
O what delight, when she shall stand
And teach thy lips heaven, with her hand,
On which thou now may'st to thy wishes
Heap up thy consecrated kisses!
What joy shall seize thy soul, when she,
Bending her blessed eyes on thee,
Those second smiles of heaven, shall dart
Her mild rays through thy melting heart!

Angels, thy old friends, there shall greet thee,
Glad at their own home now to meet thee.
All thy good works which went before,
And waited for thee at the door,
Shall own thee there; and all in one
Weave a constellation
Of crowns, with which the King, thy spouse,
Shall build up thy triumphant brows.
All thy old woes shall now smile on thee,
And thy pains sit bright upon thee:
All thy sorrows here shall shine,
And thy sufferings be divine.
Tears shall take comfort, and turn gems,
And wrongs repent to diadems.
Even thy deaths shall live, and new
Dress the soul which late they slew.
Thy wounds shall blush to such bright scars
As keep account of the Lamb's wars.

Those rare works, where thou shalt leave writ
Love's noble history, with wit
Taught thee by none but Him, while here
They feed our souls, shall clothe thine there.
Each heavenly word by whose hid flame
Our hard hearts shall strike fire, the same
Shall flourish on thy brows, and be
Both fire to us and flame to thee;
Whose light shall live bright in thy face
By glory, in our hearts by grace.
Thou shalt look round about, and see
Thousands of crown'd souls throng to be
Themselves thy crown, sons of thy vows,
The virgin-births with which thy spouse
Made fruitful thy fair soul; go now,
And with them all about thee bow
To Him; put on, He'll say, put on,
My rosy Love, that thy rich zone,
Sparkling with the sacred flames
Of thousand souls, whose happy names
Heaven keeps upon thy score: thy bright
Life brought them first to kiss the light
That kindled them to stars; and so
Thou with the Lamb, thy Lord, shalt go.
And, wheresoe'er He sets His white
Steps, walk with Him those ways of light,
Which who in death would live to see,
Must learn in life to die like thee.

About this, at least, there can be no doubt of its autumnal and Octembral appropriateness.

William Cullen Bryant
 
 Thanatopsis
 
  TO HIM who in the love of Nature holds  
Communion with her visible forms, she speaks  
A various language; for his gayer hours  
She has a voice of gladness, and a smile  
And eloquence of beauty, and she glides          
Into his darker musings, with a mild  
And healing sympathy, that steals away  
Their sharpness, ere he is aware. When thoughts  
Of the last bitter hour come like a blight  
Over thy spirit, and sad images   
Of the stern agony, and shroud, and pall,  
And breathless darkness, and the narrow house,  
Make thee to shudder, and grow sick at heart;—  
Go forth under the open sky, and list  
To Nature's teachings, while from all around—   
Earth and her waters, and the depths of air—  
Comes a still voice—Yet a few days, and thee  
The all-beholding sun shall see no more  
In all his course; nor yet in the cold ground,  
Where thy pale form was laid, with many tears,   
Nor in the embrace of ocean, shall exist  
Thy image. Earth, that nourished thee, shall claim  
Thy growth, to be resolved to earth again,  
And, lost each human trace, surrendering up  
Thine individual being, shalt thou go   
To mix forever with the elements;  
To be a brother to the insensible rock,  
And to the sluggish clod, which the rude swain  
Turns with his share, and treads upon. The oak  
Shall send his roots abroad, and pierce thy mould.  
  Yet not to thine eternal resting-place  
Shalt thou retire alone, nor couldst thou wish  
Couch more magnificent. Thou shalt lie down  
With patriarchs of the infant world,—with kings,  
The powerful of the earth,—the wise, the good,   
Fair forms, and hoary seers of ages past,  
All in one mighty sepulchre. The hills  
Rock-ribbed and ancient as the sun; the vales  
Stretching in pensive quietness between;  
The venerable woods—rivers that move   
In majesty, and the complaining brooks  
That make the meadows green; and, poured round all,  
Old Ocean's gray and melancholy waste,—  
Are but the solemn decorations all  
Of the great tomb of man! The golden sun,  
The planets, all the infinite host of heaven,  
Are shining on the sad abodes of death,  
Through the still lapse of ages. All that tread  
The globe are but a handful to the tribes  
That slumber in its bosom.—Take the wings   
Of morning, pierce the Barcan wilderness,  
Or lose thyself in the continuous woods  
Where rolls the Oregon, and hears no sound,  
Save his own dashings,—yet the dead are there:  
And millions in those solitudes, since first  
The flight of years began, have laid them down  
In their last sleep—the dead reign there alone.  
So shalt thou rest; and what if thou withdraw  
In silence from the living, and no friend  
Take note of thy departure? All that breathe   
Will share thy destiny. The gay will laugh  
When thou art gone, the solemn brood of care  
Plod on, and each one as before will chase  
His favorite phantom; yet all these shall leave  
Their mirth and their employments, and shall come   
And make their bed with thee. As the long train  
Of ages glide away, the sons of men,  
The youth in life's green spring, and he who goes  
In the full strength of years, matron and maid,  
The speechless babe, and the gray-headed man—   
Shall one by one be gathered to thy side  
By those, who in their turn shall follow them.  
  
  So live, that when thy summons comes to join  
The innumerable caravan which moves  
To that mysterious realm, where each shall take   
His chamber in the silent halls of death,  
Thou go not, like the quarry-slave at night,  
Scourged to his dungeon, but, sustained and soothed  
By an unfaltering trust, approach thy grave  
Like one who wraps the drapery of his couch   
About him, and lies down to pleasant dreams.

Ms. Knapp very graciously gave me permission to reprint her examen question in toto I found them profound and profoundly helpful.

Karen Marie Knapp  
Queries for a Bloggers' Examen II: the Catechism of the Catholic Church on Blogging

In church-bureaucrat-speak, blogs are called "a medium of social communication", and paragraphs 2493-2499 are about us. So, from reading then, what questions do rise up?
2493 is definitions.
2394: Do I consider the common good when I post and publish, or only my own ego-shine? Do I tell the truth? Have I ever omitted or manipulated some of the facts to make them say what I wanted them to say? Do I keep in mind that the people I blog about have rights and human dignity?
2495: Do I truly seek to know and respect others? Do I respectfully challenge ideas, or do I attack people? Do I shout down without a hearing those whose ideas differ from my own?
2496: Do I neglect my duties in real life in order to read sites? Do I keep in mind that not everything I read in the blogosphere may be factual, and that all that may be factual may not be true? Do I discipline myself to avoid those sites that are, for whatever reason, near occasions of sin for me?
2497: Have I ever lied in my blog? Do I acknowledge and respect the distinction between reporting facts and judging individuals? Have I ever defamed anybody by my blogs? If so, have I made amends, insofar as possible?
2498, which is mostly about civil authorities: Have I ever used my blog, or anywhere else on the Net, for illegal activity (e.g., libel, slander, warez, inciting civil disorder)? Or for unethical or immoral activities, even if legal (e.g., porn, spam)?
2499, about totalitarian regimes: Am I thankful for my freedom to write and publish? Do I respect this freedom, and rightly use it, never abusing it?

You probably don't think of this much in the context of autumn and fall and October, however, I think it a perfect fit for some of the melancholy many feel about this time--it's a great song for the falling of the leaves.

Music when Soft Voices Die (To --)
Percy Bysshe Shelley

                Music, when soft voices die,
              Vibrates in the memory--
              Odours, when sweet violets sicken,
              Live within the sense they quicken.

                Rose leaves, when the rose is dead,
              Are heaped for the belovèd's bed;
              And so thy thoughts, when thou art gone,
              Love itself shall slumber on.

In a Dark Time
Theodore Roethke

In a dark time, the eye begins to see,
I meet my shadow in the deepening shade;
I hear my echo in the echoing wood--
A lord of nature weeping to a tree,
I live between the heron and the wren,
Beasts of the hill and serpents of the den.

What's madness but nobility of soul
At odds with circumstance? The day's on fire!
I know the purity of pure despair,
My shadow pinned against a sweating wall,
That place among the rocks--is it a cave,
Or winding path? The edge is what I have.

A steady storm of correspondences!
A night flowing with birds, a ragged moon,
And in broad day the midnight come again!
A man goes far to find out what he is--
Death of the self in a long, tearless night,
All natural shapes blazing unnatural light.

Dark,dark my light, and darker my desire.
My soul, like some heat-maddened summer fly,
Keeps buzzing at the sill. Which I is I?
A fallen man, I climb out of my fear.
The mind enters itself, and God the mind,
And one is One, free in the tearing wind.

I particularly relish putting Poe up in October because Harold Bloom thinks so little of him. And I happen to think that Bloom has blinders on when it comes to certain genres and writers.

The City in the Sea
Edgar Allan Poe

Lo! Death has reared himself a throne
In a strange city lying alone
Far down within the dim West,
Where the good and the bad and the worst and the best
Have gone to their eternal rest.
There shrines and palaces and towers
(Time-eaten towers that tremble not!)
Resemble nothing that is ours.
Around, by lifting winds forgot,
Resignedly beneath the sky
The melancholy waters lie.

No rays from the holy heaven come down
On the long night-time of that town;
But light from out the lurid sea
Streams up the turrets silently--
Gleams up the pinnacles far and free--
Up domes--up spires--up kingly halls--
Up fanes--up Babylon-like walls--
Up shadowy long-forgotten bowers
Of sculptured ivy and stone flowers--
Up many and many a marvellous shrine
Whose wreathéd friezes intertwine
The viol, the violet, and the vine.
Resignedly beneath the sky
The melancholy waters lie.
So blend the turrets and shadows there
That all seem pendulous in air,
While from a proud tower in the town
Death looks gigantically down.

There open fanes and gaping graves
Yawn level with the luminous waves;
But not the riches there that lie
In each idol's diamond eye--
Not the gaily-jewelled dead
Tempt the waters from their bed;
For no ripples curl, alas!
Along that wilderness of glass--
No swellings tell that winds may be
Upon some far-off happier sea--
No heavings hint that winds have been
On seas less hideously serene.

But lo, a stir is in the air!
The wave--there is a movement there!
As if the towers had thrust aside,
In slightly sinking, the dull tide--
As if their tops had feebly given
A void within the filmy Heaven.
The waves have now a redder glow--
The hours are breathing faint and low--
And when, amid no earthly moans,
Down, down that town shall settle hence
Hell, rising from a thousand thrones,
Shall do it reverence.

Wreck of the Hesperus
Henry Wadsworth Longfellow

It was the schooner Hesperus,
That sailed the wintry sea;
And the skipper had taken his little daughtèr,
To bear him company.

Blue were her eyes as the fairy-flax,
Her cheeks like the dawn of day,
And her bosom white as the hawthorn buds,
That ope in the month of May.

The skipper he stood beside the helm,
His pipe was in his mouth,
And he watched how the veering flaw did blow
The smoke now West, now South.

Then up and spake an old Sailòr,
Had sailed to the Spanish Main,
"I pray thee, put into yonder port,
For I fear a hurricane.

"Last night, the moon had a golden ring,
And to-night no moon we see!"
The skipper, he blew a whiff from his pipe,
And a scornful laugh laughed he.

Colder and louder blew the wind,
A gale from the Northeast,
The snow fell hissing in the brine,
And the billows frothed like yeast.

Down came the storm, and smote amain
The vessel in its strength;
She shuddered and paused, like a frighted steed,
Then leaped her cable's length.

"Come hither! come hither! my little daughtèr,
And do not tremble so;
For I can weather the roughest gale
That ever wind did blow."

He wrapped her warm in his seaman's coat
Against the stinging blast;
He cut a rope from a broken spar,
And bound her to the mast.

"O father! I hear the church-bells ring,
Oh say, what may it be?"
"'T is a fog-bell on a rock-bound coast!" --
And he steered for the open sea.

"O father! I hear the sound of guns,
Oh say, what may it be?"
"Some ship in distress, that cannot live
In such an angry sea!"

"O father! I see a gleaming light,
Oh say, what may it be?"
But the father answered never a word,
A frozen corpse was he.

Lashed to the helm, all stiff and stark,
With his face turned to the skies,
The lantern gleamed through the gleaming snow
On his fixed and glassy eyes.

Then the maiden clasped her hands and prayed
That savèd she might be;
And she thought of Christ, who stilled the wave
On the Lake of Galilee.

And fast through the midnight dark and drear,
Through the whistling sleet and snow,
Like a sheeted ghost, the vessel swept
Tow'rds the reef of Norman's Woe.

And ever the fitful gusts between
A sound came from the land;
It was the sound of the trampling surf
On the rocks and the hard sea-sand.

The breakers were right beneath her bows,
She drifted a dreary wreck,
And a whooping billow swept the crew
Like icicles from her deck.

She struck where the white and fleecy waves
Looked soft as carded wool,
But the cruel rocks, they gored her side
Like the horns of an angry bull.

Her rattling shrouds, all sheathed in ice,
With the masts went by the board;
Like a vessel of glass, she stove and sank,
Ho! ho! the breakers roared!

At daybreak, on the bleak sea-beach,
A fisherman stood aghast,
To see the form of a maiden fair,
Lashed close to a drifting mast.

The salt sea was frozen on her breast,
The salt tears in her eyes;
And he saw her hair, like the brown sea-weed,
On the billows fall and rise.

Such was the wreck of the Hesperus,
In the midnight and the snow!
Christ save us all from a death like this,
On the reef of Norman's Woe!

Several times in recent date I have read of a poem categorized as being about "april being the cruelest month." In most cases the person quoting the line wished to disagree in one way or another and to say why some other month is more cruel. (Usually my favorite--October, but then chacun á son goût.) However, the poem they are quoting isn't really about April being the cruelest month, although that is the first line after the epigraph. It is in fact probably the most important poem of the 20th Century and the harbinger and measure of the modernist movement:

from The Waste Land
T. S. Eliot

I. THE BURIAL OF THE DEAD

APRIL is the cruellest month, breeding
Lilacs out of the dead land, mixing
Memory and desire, stirring
Dull roots with spring rain.
Winter kept us warm, covering
Earth in forgetful snow, feeding
A little life with dried tubers.
Summer surprised us, coming over the Starnbergersee
With a shower of rain; we stopped in the colonnade,
And went on in sunlight, into the Hofgarten,
And drank coffee, and talked for an hour.
Bin gar keine Russin, stamm' aus Litauen, echt deutsch.
And when we were children, staying at the archduke's,
My cousin's, he took me out on a sled,
And I was frightened. He said, Marie,
Marie, hold on tight. And down we went.
In the mountains, there you feel free.

You can see from the context that what is happening is that we are being introduced to one stream-of-consciousness in a multiplicity. April is the context because it springs from this consciousness. However, April is cited as cruel because of its forced resurrection which mixes "memory with desire." It forces us out of ourselves and into the light when we had long lain dormant.

But the poem is not about April, and Eliot did eventually come to terms with the despair he so neatly chronicles by joining the Church of England. And really the only reason for this post is not to correct anything or make any real point at all--it simply gave me sufficient excuse to quote an excerpt from a poem I love and I love to talk about.

John Keats is one of the all-time great poets and the following ode with its unusual and langorous construction is truly a highlight of his work.

To Autumn John Keats

Season of mists and mellow fruitfulness,
Close bosom-friend of the maturing sun;
Conspiring with him how to load and bless
With fruit the vines that round the thatch-eves run;
To bend with apples the moss'd cottage-trees,
And fill all fruit with ripeness to the core;
To swell the gourd, and plump the hazel shells
With a sweet kernel; to set budding more,
And still more, later flowers for the bees,
Until they think warm days will never cease,
For Summer has o'er-brimm'd their clammy cells.

Who hath not seen thee oft amid thy store?
Sometimes whoever seeks abroad may find
Thee sitting careless on a granary floor,
Thy hair soft-lifted by the winnowing wind;
Or on a half-reap'd furrow sound asleep,
Drows'd with the fume of poppies, while thy hook
Spares the next swath and all its twined flowers:
And sometimes like a gleaner thou dost keep
Steady thy laden head across a brook;
Or by a cyder-press, with patient look,
Thou watchest the last oozings hours by hours.

Where are the songs of Spring? Ay, where are they?
Think not of them, thou hast thy music too,--
While barred clouds bloom the soft-dying day,
And touch the stubble-plains with rosy hue;
Then in a wailful choir the small gnats mourn
Among the river sallows, borne aloft
Or sinking as the light wind lives or dies;
And full-grown lambs loud bleat from hilly bourn;
Hedge-crickets sing; and now with treble soft
The red-breast whistles from a garden-croft;
And gathering swallows twitter in the skies.

Prayer Attributed to Sir Francis Drake, 1577

Disturb us, Lord, when
We are too well pleased with ourselves,
When our dreams have come true
Because we have dreamed too little,
When we arrived safely
Because we sailed too close to the shore.

Disturb us, Lord, when
With the abundance of things we possess
We have lost our thirst
For the waters of life;
Having fallen in love with life,
We have ceased to dream of eternity
And in our efforts to build a new earth,
We have allowed our vision
Of the new Heaven to dim.

Disturb us, Lord, to dare more boldly,
To venture on wider seas
Where storms will show your mastery;
Where losing sight of land,
We shall find the stars.

We ask You to push back
The horizons of our hopes;
And to push into the future
In strength, courage, hope, and love.

This is my October poem for the day. I recall that Dylan did not much care for narrative poems, and for the most part that represents a sound poetic judgment. The following is not exemplary poetry, but it does make for a slightly chilling read in the right atmosphere.

The Listeners
Walter de la Mare

"Is there anybody there?" said the Traveller,
Knocking on the moonlit door;
And his horse in the silence champed the grass
Of the forest's ferny floor;
And a bird flew up out of the turret,
Above the Traveller's head:
And he smote upon the door again a second time;
"Is there anybody there?" he said.
But no one descended to the Traveller;
No head from the leaf-fringed sill
Leaned over and looked into his grey eyes,
Where he stood perplexed and still.
But only a host of phantom listeners
That dwelt in the lone house then
Stood listening in the quiet of the moonlight
To that voice from the world of men:
Stood thronging the faint moonbeams on the dark stair,
That goes down to the empty hall,
Hearkening in an air stirred and shaken
By the lonely Traveller's call.
And he felt in his heart their strangeness,
Their stillness answering his cry,
While his horse moved, cropping the dark turf,
'Neath the starred and leafy sky;
For he suddenly smote on the door, even
Louder, and lifted his head:--
"Tell them I came, and no one answered,
That I kept my word," he said.
Never the least stir made the listeners,
Though every word he spake
Fell echoing through the shadowiness of the still house
From the one man left awake:
Ay, they heard his foot upon the stirrup,
And the sound of iron on stone,
And how the silence surged softly backward,
When the plunging hoofs were gone.

I particularly like the image of the last two lines--"how the silence surged softly backward," closing like a curtain, once again cutting the listeners off from contact with the outside world. This is the same world, same atmosphere as that wonderful film The Others.

What better poem for absent friends?

The Lime-tree Bower my Prison
[Addressed to Charles Lamb, of the India House, London]
Samuel Taylor Coleridge

              Well, they are gone, and here must I remain,
              This lime-tree bower my prison! I have lost
              Beauties and feelings, such as would have been
              Most sweet to my remembrance even when age
              Had dimm'd mine eyes to blindness! They, meanwhile,
              Friends, whom I never more may meet again,
              On springy heath, along the hill-top edge,
              Wander in gladness, and wind down, perchance,
              To that still roaring dell, of which I told;
            The roaring dell, o'erwooded, narrow, deep,
            And only speckled by the mid-day sun;
            Where its slim trunk the ash from rock to rock
            Flings arching like a bridge;--that branchless ash,
            Unsunn'd and damp, whose few poor yellow leaves
            Ne'er tremble in the gale, yet tremble still,
            Fann'd by the water-fall! and there my friends
            Behold the dark green file of long lank weeds,
            That all at once (a most fantastic sight!)
            Still nod and drip beneath the dripping edge
            Of the blue clay-stone.
                             Now, my friends emerge
            Beneath the wide wide Heaven--and view again
            The many-steepled tract magnificent
            Of hilly fields and meadows, and the sea,
            With some fair bark, perhaps, whose sails light up
            The slip of smooth clear blue betwixt two Isles
            Of purple shadow! Yes! they wander on
            In gladness all; but thou, methinks, most glad,
            My gentle-hearted Charles! for thou hast pined
            And hunger'd after Nature, many a year,
            In the great City pent, winning thy way
            With sad yet patient soul, through evil and pain
            And strange calamity! Ah! slowly sink
            Behind the western ridge, thou glorious Sun!
            Shine in the slant beams of the sinking orb,
            Ye purple heath-flowers! richlier burn, ye clouds!
            Live in the yellow light, ye distant groves!
            And kindle, thou blue Ocean! So my friend
            Struck with deep joy may stand, as I have stood,
            Silent with swimming sense; yea, gazing round
            On the wide landscape, gaze till all doth seem
            Less gross than bodily; and of such hues
            As veil the Almighty Spirit, when yet he makes
            Spirits perceive his presence.
                             A delight
            Comes sudden on my heart, and I am glad
            As I myself were there! Nor in this bower,
            This little lime-tree bower, have I not mark'd
            Much that has sooth'd me. Pale beneath the blaze
            Hung the transparent foliage; and I watch'd
            Some broad and sunny leaf, and lov'd to see
            The shadow of the leaf and stem above
            Dappling its sunshine! And that walnut-tree
            Was richly ting'd, and a deep radiance lay
            Full on the ancient ivy, which usurps
            Those fronting elms, and now, with blackest mass
            Makes their dark branches gleam a lighter hue
            Through the late twilight: and though now the bat
            Wheels silent by, and not a swallow twitters,
            Yet still the solitary humble-bee
            Sings in the bean-flower! Henceforth I shall know
            That Nature ne'er deserts the wise and pure;
            No plot so narrow, be but Nature there,
            No waste so vacant, but may well employ
            Each faculty of sense, and keep the heart
            Awake to Love and Beauty! and sometimes
            'Tis well to be bereft of promis'd good,
            That we may lift the soul, and contemplate
            With lively joy the joys we cannot share.
            My gentle-hearted Charles! when the last rook
            Beat its straight path along the dusky air
            Homewards, I blest it! deeming its black wing
            (Now a dim speck, now vanishing in light)
            Had cross'd the mighty Orb's dilated glory,
            While thou stood'st gazing; or, when all was still,
            Flew creeking o'er thy head, and had a charm
            For thee, my gentle-hearted Charles, to whom
            No sound is dissonant which tells of Life.

And so I would say to absent friends, "No sound is dissonant which tells of life."

Another guilty poetic treasure

Annabel Lee
Edgar Allan Poe

It was many and many a year ago,
In a kingdom by the sea,
That a maiden there lived whom you may know
By the name of Annabel Lee;
And this maiden she lived with no other thought
Than to love and be loved by me.

I was a child and she was a child,
In this kingdom by the sea;
But we loved with a love that was more than love-
I and my Annabel Lee;
With a love that the winged seraphs of heaven
Coveted her and me.

And this was the reason that, long ago,
In this kingdom by the sea,
A wind blew out of a cloud, chilling
My beautiful Annabel Lee;
So that her highborn kinsman came
And bore her away from me,
To shut her up in a sepulcher
In this kingdom by the sea.

The angels, not half so happy in heaven,
Went envying her and me-
Yes!- that was the reason
(as all men know, In this kingdom by the sea)
That the wind came out of the cloud by night,
Chilling and killing my Annabel Lee.

But our love it was stronger by far than the love
Of those who were older than we-
Of many far wiser than we-
And neither the angels in heaven above,
Nor the demons down under the sea,
Can ever dissever my soul from the soul
Of the beautiful Annabel Lee.

For the moon never beams without bringing me dreams
Of the beautiful Annabel Lee;
And the stars never rise but I feel the bright eyes
Of the beautiful Annabel Lee;
And so, all the night-tide, I lie down by the side
Of my darling, my darling, my life and my bride,
In the sepulcher there by the sea,
In her tomb by the sounding sea.

Today is simply a day for poetry.

A Child My Choice
St. Robert Southwell

Let folly praise that fancy loves, I praise and love that Child
Whose heart no thought, whose tongue no word, whose hand no deed defiled.

I praise Him most, I love Him best, all praise and love is His;
While Him I love, in Him I live, and cannot live amiss.

Love's sweetest mark, laud's highest theme, man's most desired light,
To love Him life, to leave Him death, to live in Him delight.

He mine by gift, I His by debt, thus each to other due;
First friend He was, best friend He is, all times will try Him true.

Though young, yet wise; though small, yet strong; though man, yet God He is:
As wise, He knows; as strong, He can; as God, He loves to bless.

His knowledge rules, His strength defends, His love doth cherish all;
His birth our joy, His life our light, His death our end of thrall.

Alas! He weeps, He sighs, He pants, yet do His angels sing;
Out of His tears, His sighs and throbs, doth bud a joyful spring.

Almighty Babe, whose tender arms can force all foes to fly,
Correct my faults, protect my life, direct me when I die!

A psalm of tremendous consolation:

Psalm 139
Mary Herbert, Countess of Pembroke, 1599

      O LORD, O Lord, in me there lieth nought
    But to thy search revealed lies,
            For when I sit
            Thou markest it;
    No less thou notest when I rise;
Yea, closest closet of my thought
    Hath open windows to thine eyes.
Thou walkest with me when I walk;
    When to my bed for rest I go,
            I find thee there,
            And everywhere:
    Not youngest thought in me doth grow,
No, not one word I cast to talk
    But yet unuttered thou dost know.
If forth I march, thou goest before,
    If back I turn, thou com'st behind:
            So forth nor back
            Thy guard I lack,
    Nay on me too, thy hand I find.
Well I thy wisdom may adore,
    But never reach with earthy mind.
To shun thy notice, leave thine eye,
    O whither might I take my way?
            To starry sphere?
            Thy throne is there.
    To dead men's undelightsome stay?
There is thy walk, and there to lie
    Unknown, in vain I should assay.
O sun, whom light nor flight can match,
    Suppose thy lightful flightful wings
            Thou lend to me,
            And I could flee
    As far as thee the evening brings:
Even led to west he would me catch,
    Nor should I lurk with western things.
Do thou thy best, O secret night,
    In sable veil to cover me:
            Thy sable veil
            Shall vainly fail;
    With day unmasked my night shall be,
For night is day, and darkness light,
    O father of all lights, to thee.
Each inmost piece in me is thine:
    While yet I in my mother dwelt,
            All that me clad
            From thee I had.
    Thou in my frame hast strangely dealt:
Needs in my praise thy works must shine
    So inly them my thoughts have felt.
Thou, how my back was beam-wise laid,
    And raft'ring of my ribs, dost know;
            Know'st every point
            Of bone and joint,
    How to this whole these parts did grow,
In brave embroid'ry fair arrayed,
    Though wrought in shop both dark and low.
Nay fashionless, ere form I took,
    Thy all and more beholding eye
            My shapeless shape
            Could not escape:
    All these time framed successively
Ere one had being, in the book
    Of thy foresight enrolled did lie.
My God, how I these studies prize,
    That do thy hidden workings show!
            Whose sum is such
            No sum so much,
    Nay, summed as sand they sumless grow.
I lie to sleep, from sleep I rise,
    Yet still in thought with thee I go.
My God, if thou but one wouldst kill,
    Then straigh would leave my further chase
            This cursed brood
            Inured to blood,
    Whose graceless taunts at thy disgrace
Have aimed oft; and hating still
    Would with proud lies thy truth outface.
Hate not I them, who thee do hate?
    Thine, Lord, I will the censure be.
            Detest I not
            The cankered knot
    Whom I against thee banded see?
O Lord, thou know'st in highest rate
    I hate them all as foes to me.
Search me, my God, and prove my heart,
    Examine me, and try my thought;
            And mark in me
            If ought there be
    That hath with cause their anger wrought.
If not (as not) my life's each part,
    Lord, safely guide from danger brought.

Another excerpt from Ordinary Graces that spoke to me during reading time this morning:

from Ordinary Graces
compiled by Lorraine Kisly

Those who have realized how dangerous and evil is the life they lead, the devil succeeds in keeping in his power mainly by the following simple but all-powerful suggestion: "Later, later; tomorrow, tomorrow." And the poor sinner, deluded by the appearance of good intention accompanying this suggestion, decides, "Indeed, tomorrow; I shall finish what I have to do, and then, free of all care, will put myself in the hands of Divine grace. . . .

Nothing but negligence and blindness can explain why, when the whole of our salvation and all the glory of God are at stake, we fail to use immediately the most easy and simple and yet the most effective weapon, namely: to say to ourselves resolutely and energetically: "This moment! I shall start spiritual life at this moment and not later, I shall repent now, instead of tomorrow. Now , this moment is in my hands, tomorrow and after is in the hands of God. Even if God will grant me tomorrow and after, can I be sure that I shall have tomorrow the same good thought urging me to mend my ways? . . . Moreover how senseless it is when, for example, a sure remedy is offered for curing one's ills to say: "Wait, let me be sick a little longer."

Praise God in His saints and in His gifts to us through them. Now is the proper time, now is the expedient moment. Now is all there is--the past is gone, the future yet to come, we cannot know what is there--so now is the time for healing and for hope.

from Ordinary Graces
compiled by Lorraine Kisly

Do not condemn or think hardly of those who cannot see just as you see, or who judge it their duty to contradict you, whether in a great thing or a small. I fear some of us have thought hardly of others merely because they contradicted what we affirmed. All this tends to division; and, by every thing of this kind, we are teaching them an evil lesson against ourselves.

O, beware of touchiness, of testiness, not bearing to be spoken to; starting at the least word; and flying from those who do not implicitly receive mine or another's sayings!

Expect contradiction and opposition together with crosses of various kinds. Consider the words of Saint Paul: "To you it is given, in the behalf of Christ [for his sake, as a fruit of his deeds and intercession for you] not only to believe but also to suffer for his sake."

It is given! God gives you this opposition or reproach; it is a fresh token of his love. And will you disown the Giver; or spurn his gift, and count it a misfortune? Will you not rather say, "Father, the hour is come that thou shouldst be glorified; now thou gives thy child to suffer something for thee; do with me according to thy will?" Know that these things, far from being hindrances to the work of God, or to your soul, unless by your own fault are not only unavoidable in the course of providence, but profitable, yea; necessary for you. Therefore receive them from God--not from chance--with willingness, with thankfulness. Receive them from men with humility, meekness, yieldingness, gentleness, sweetness. Why should not even your outward appearance and manner be soft?

--John Wesley

It seems that often we tend to view God as very one sided--He gives only those things that we view with human eyes as good--opposition, crisis, and difficulty come from somewhere else. But they do not--God allows everything that happens to us, He wills, either permissively or ordained, all that occurs. This includes difficulties. Every moment comes from His gracious hand and Paul tells us: "ALL things work to the good of those who love Him." All, not some, not many, not most, but ALL things work to the good of those who love Him. I cannot pretend to know the wisdom of difficulty, the regeneration that comes from crisis--but as I do believe God to be omnipotent, omniscient, and omnipresent, I cannot shy away from the fact that what I view as bad as well as what I view as good comes to me from His hands. I can trust that He knows what He is doing, or I can presume to know better. In such circumstance, I prefer to believe that what I experience is for a cause, my own betterment, or the betterment of those around me. I also want to believe that it comes to me from God Himself as a gift, the problem is that some gifts are so terribly difficult to accept and to open.

And that leads us back around to St. Thérèse's little way. Perhaps I need to be like a very small child and upon opening up the gift, play with the wrapping and the package more than the clothing or other unknown and unappealing item within. Let God work His will in me and rejoice in it--a skill to learn and apply.

If you have not yet sought it out, Orwell's "Politics and the English Langauge" is still required reading. Written in 1946, his analysis is still dead-on and the trends he noted are becoming only more entrenched. His introductory analysis of five examples of overblown prose will make you exceedingly cautious when you are tempted to use the word "utilize" again.

I would say that this essay, along with Strunk and White will point you in the proper direction of clear prose more readily than a passel of University professors.

from "Politics and the English Language"
George Orwell

Now that I have made this catalogue of swindles and perversions, let me give another example of the kind of writing that they lead to. This time it must of its nature be an imaginary one. I am going to translate a passage of good English into modern English of the worst sort. Here is a well-known verse from Ecclesiastes:

I returned and saw under the sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill; but time and chance happeneth to them all.

Here it is in modern English:

Objective considerations of contemporary phenomena compel the conclusion that success or failure in competitive activities exhibits no tendency to be commensurate with innate capacity, but that a considerable element of the unpredictable must invariably be taken into account.

. . . It will be seen that I have not made a full translation. The beginning and ending of the sentence follow the original meaning fairly closely, but in the middle the concrete illustrations -- race, battle, bread -- dissolve into the vague phrases "success or failure in competitive activities." This had to be so, because no modern writer of the kind I am discussing -- no one capable of using phrases like "objective considerations of contemporary phenomena" -- would ever tabulate his thoughts in that precise and detailed way. The whole tendency of modern prose is away from concreteness. Now analyze these two sentences a little more closely. The first contains forty-nine words but only sixty syllables, and all its words are those of everyday life. The second contains thirty-eight words of ninety syllables: eighteen of those words are from Latin roots, and one from Greek. The first sentence contains six vivid images, and only one phrase ("time and chance") that could be called vague. The second contains not a single fresh, arresting phrase, and in spite of its ninety syllables it gives only a shortened version of the meaning contained in the first. Yet without a doubt it is the second kind of sentence that is gaining ground in modern English. . . . People who write in this manner usually have a general emotional meaning -- they dislike one thing and want to express solidarity with another -- but they are not interested in the detail of what they are saying.

from Ordinary Graces
complied by Lorraine Kisly

Humility is just as much the opposite of self-abasement as it is of self-exaltation. to be humble is not to make comparisons. Secure in its reality, the self is neither better nor worse, bigger nor smaller, than anything else in the universe. It is--is nothing, yet at the same time one with everything. It is in this sense that humility is absolute self-effacement.

To be nothing in the self-effacement of humility, yet, for the sake of the task, to embody its whole weight and importance in your bearing, as the one who has been called to undertake it. To give to people, works, poetry, art, what the self can contribute, and to take, simply and freely, what belongs to it by reason of its identity. Praise and blame, the winds of success and adversity, blow over such a life without leaving a trace or upsetting its balance.

Towards this, so help me, God--

Dag Hammerskjöld

While there is much food for thought here, I have a simple note on the beginning. Some time back there were comments about false-humility in Catholicism. There was some intimation that when one looked at a veritable monster, say Saddam Hussein, and said, I am the chiefest of sinners, there was something false in that humility. But it is possible for the humble person, and necessary, it would seem, to say, "I am the chiefest of sinners." For in humility we do not compare, and so we would know only our own state and in that knowledge each one of us is, in fact, the biggest sinner we know. Now, there is part of me that reels at the contradiction--surely I can look out into the world and see people who have done things far worse than I could ever contemplate--they are thickly encrusted in the deepest darkest muck of sin. I however, have never done such things, but I have done others. My muck may be of a different color, but for all I know may be twice as thick as the person I am looking at. We forget that ALL sin is equally abhorrent in the eyes of God. Anyway, I belabor the point. True humility does not admit of comparison--comparison is nearly always an act of pride (when it is to oneself that the comparison is made).

From T.S. O'Rama's place--you know that Video Ovid place:

"Cling to Christ so tightly such that if he sent you to hell he would have to go with you" -our pastor quoting St. Claude.

And even though the obligatory cautions were given, I can't see how you can fault the thought--if you cling to Christ why would He want you to go anywhere else?

Thanks T.S.--great quote.

You all know by now that Thérèse is a doctor of the Church. As such the Church has declared that she has taught valuable doctrine concerning core church teachings. In particular, her "little way" is seen as a valuable contribution to the understanding of the Church.

However, the definition is that of a doctor of philosophy and the original meaning of Doctor. Thérèse is also a doctor in the modern sense. Through her deep understanding she corrects certain ailments in the church that come through exposure to the secular world.

from Spiritual Childhood: The Spirituality of St. Thérèse of Lisieux
Msgr. Vernon Johnson

The word "love" is so often used for something merely emotional or sentimental that we hesitate to use it in connection with our religion. St. Thérèse rescues us from this false reserve and puts the word "love" again upon our lips in its true meaning.

In the midst of us cold and grown-up lovers, with our love hardened by the difficulty of life, dulled by its dreary routine, stilted by convention, and fettered by human respect, God has placed St. Thérèse to rescue us from all that is false in our concept of love and lead us back to that simple, direct, spontaneous love which, in the depths of our souls, we really long for.

As we enter the crypt of the basilica at Lisieux, we find ourselves beneath the great arch which spans the entrance to the nave. At the base of one side of the arch are written these words of scripture: Thou shalt love the Lord thy God with thy whole heart and with thy whole soul and with thy whole mind. This is the greatest and the first commandment. And the second is like to this: Thou shalt love thy neighour as thyself. On the other side are the words of St. Thérèse: "There is but one thing to be done here below: to love Jesus and to save souls for Him that He may be more loved." Thus does she make the words of Scripture live again, words which we have known from childhood, but whose meaning for that very reason has lost much of its significance.

It may be urged that a love of such simple directness as St. Thérèse's is possible only for special souls, gifted with extraordinary supernatural graces, and that therefore it is not within the compass of the ordinary person. But St. Thérèse's life was not distinguished by anything spectacular. Her way, as she used to say, was very ordinary, fashioned through the normal means of grace common to us all. The extraordinary thing in her life was her simple fidelity to those means of grace.

Thérèse is a gift to us from God. Through her, as through St. Bernadette, He once again showed us that ordinary people can achieve extraordinary sanctity through perfectly ordinary means. In short, He showed us that once again “His Grace is sufficient.”

Of ourselves we can do nothing but sin. But with God we are, each of us, a saint and a source of hope for the people we meet every day. Thérèse has pulled us out of a sense of love that grasps and seeks to fill a great emptiness and shown us a love that comes from a fullness and reaches out to others. More, because she was not extraordinarily gifted—she did not have the mind of a St. Thomas Aquinas, or the high teaching of St. Francis de Sales, St. Alphonsus, or St. John of the Cross—she is accessible to us. Moreover, she promised to make herself accessible. Her heaven would be spent doing good on Earth. The good she does begins with our choice to follow the little way and to show to all around us the loved she showed while on Earth. We will each do this in our own way; however, our best tribute to her today would be one small action, one little sacrifice that takes us away from ourselves and puts us squarely with God and with our neighbor. Thus we can spend our Earth building the Kingdom of Heaven through God’s grace.

St. Thérèse, Doctor and Daughter of the Most Holy Catholic Church, pray for us that we all burn with the fire that you had for God and for the salvation of souls.