hanjabanja (![[info]](http://l-stat.livejournal.com/img/userinfo.gif){kind=small} andabusers) wrote,@ 2008-10-02 16:56:00 |
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Misc dog-earings: wordsworth etc.
Daffodils, William Wordsworth, 1804
I wandered lonely as a cloud
That floats on high o'er vales and hills,
When all at once I saw a crowd,
A host, of golden daffodils;
Beside the lake, beneath the trees,
Fluttering and dancing in the breeze.
Continuous as the stars that shine
And twinkle on the milky way,
They stretched in never-ending line
Along the margin of a bay:
Ten thousand saw I at a glance,
Tossing their heads in sprightly dance.
The waves beside them danced, but they
Out-did the sparkling leaves in glee;
A poet could not be but gay,
In such a jocund company!
I gazed—and gazed—but little thought
What wealth the show to me had brought:
For oft, when on my couch I lie
In vacant or in pensive mood,
They flash upon that inward eye
Which is the bliss of solitude;
And then my heart with pleasure fills,
And dances with the daffodils.
Wordsworth, MEMORIALS OF A TOUR ON THE CONTINENT, 1820, IX. HYMN, FOR THE BOATMEN, AS THEY APPROACH THE RAPIDS UNDER THE CASTLE OF HEIDELBERG:
"Hither, like you ancient tower
Watching over the River's bed
Fling the shadow of thy power
Else we sleep among the dead."
From Recessional by Rudyard Kipling:
...
The tumult and the shouting dies;
The captains and the kings depart:
Still stands Thine ancient sacrifice,
An humble and a contrite heart.
Lord God of Hosts, be with us yet,
Lest we forget—lest we forget!
Far called, our navies melt away;
On dune and headland sinks the fire:
Lo, all our pomp of yesterday
Is one with Nineveh and Tyre!
Judge of the Nations, spare us yet,
Lest we forget—lest we forget!
Ben Jonson - The Alchemist (II, i):
"He that has once the flower of the sun,
The perfect ruby, which we call elixir, ...
Not only can do that, but, by its virtue,
Can confer honour, love, respect, long life;
Give safety, valour, yea, and victory,
To whom he will."
Shakespeare - Troilus and Cressida (V, v): "The Dreadful sagittary / Appals our numbers."
Shakespeare - Henry IV (ptI, III, iii): "I have maintained that salamander of yours with fire any time this two-and-thirty years."
Shakespeare - The Merchant of Venice (V, i): "There's not the smallest orb which thou behold'st / But in his motion like an angel sings, / Still quiring to the young-eyed cherubums."
Shakespeare - Romeo and Juliet (II, ii): "And flecked Darkness like a drunkard reels / From forth Day's path and Titan's fiery wheels."
Revelations XX 2: "And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years."
Henry Wadsworth Longfellow, Tales of a Wayside Inn (pt III Theologian's Tale, Elizabeth, IV):
"Ships that pass in the night, and speak each other in passing,
Only a signal shown and a distant voice in the darkness;
So on the ocean of life we pass and speak one another,
Only a look and a voice, then darkness again and a silence."
Byron, Don Juan xi, 60: "'Tis strange the mind, that very fiery particle, / Should let itself be snuffed out by an article."
Byron, The Giaour, 755 (suck, as in poison from a wound?): "But first, on earth as Vampire sent, / Thy corse shall from its tomb be rent: / Then ghastly haunt thy native place, / And suck the blood of all thy race."
Sir Walter Scott, The Talisman, xviii:
"Know, then, that the medicine to which thou, Sir King, and many one besides, owe their recovery, is a talisman, composed under certain aspects of the heavens, when the Divine Intelligences are most propitious. I am but the poor administrator of its virtues. I dip it in a cup of water, observe the fitting hour to administer it to the patient, and the potency of the draught works the cure."
... "Severe restrictions, painful observances, fasts, and penance, are necessary on the part of the sage who uses this mode of cure; and if, through neglect of these preparations, by his love of ease, or his indulgence of sensual appetite, he omits to cure at least twelve persons within the course of each moon, the virtue of the divine gift departs from the amulet, and both the last patient and the physician will be exposed to speedy misfortune, neither will they survive the year. I require yet one life to make up the appointed number."
Sir Walter Scott, The Pirate, x: "When I hung around thy neck that gifted chain, which all in our isles know was wrought by no earthly artist, but by the Drows, in the secret recesses of their caverns, thou wert then but fifteen years old; yet thy foot had been on the Maiden-skerrie of North-maven, known before but to the webbed sole of the swartbacl, and thy skiff had been in the deepest cavern of the Brinnastir, where the haaf-fish had fore slumbered in dark obscurity. Therefore I gave thee that noble gift; and well thou knowest, that since that day, every eye in these isles had looked on thee as a son, or as a brother, endowed beyond the other youths, and the favoured of those whose hour of power is when the night meets with the day."
Percy Bysshe Shelley, Ozymandias (who is Ramses II, builder of temples):
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 lip 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.
Paracelsus, Paragranum: "Just as in heaven there is a Saturn of fiery nature so on Earth there is one of earthly nature, and just as there is a sun in the water, so is there one in heaven. In man each thing is fourfold, what lies in the remotest corner of the earth casts its shadow on man and man is suffused with what lies in the depth of the sea ... What is the difference between the Sun, Moon, Mercury, Saturn and Jupiter in heaven, and the same planets in man? The difference is only one of form. That is why there are not four arcana but one arcanum; however, it has four aspects, just as a tower has four sides, according to the four winds."
Emerald Tablet (Tabula Smaragda), allegedly by Hermes Trismegistus ("Hermes the Thrice-Great", a legendary Egyptian sage or god, variously identified with the Egyptian god Thoth and/or the Greek god Hermes), translated by Sir Isaac Newton:
1. Tis true without lying, certain most true.
2. That wch is below is like that wch is above that wch is above is like yt wch is below to do ye miracles of one only thing.
3. And as all things have been arose from one by ye meditation of one: so all things have their birth from this one thing by adaptation.
4. The Sun is its father, the moon its mother,
5. the wind hath carried it in its belly, the earth its nourse.
6. The father of all perfection in ye whole world is here.
7. Its force or power is entire if it be converted into earth.
7a. Separate thou ye earth from ye fire, ye subtile from the gross sweetly wth great indoustry.
8. It ascends from ye earth to ye heaven again it desends to ye earth and receives ye force of things superior inferior.
9. By this means ye shall have ye glory of ye whole world thereby all obscurity shall fly from you.
10. Its force is above all force. ffor it vanquishes every subtile thing penetrates every solid thing.
11a. So was ye world created.
12. From this are do come admirable adaptations whereof ye means (Or process) is here in this.
13. Hence I am called Hermes Trismegist, having the three parts of ye philosophy of ye whole world.
14. That wch I have said of ye operation of ye Sun is accomplished ended.
Philolaus: "The true essence of things is hidden from man ... He only knows the things of this world, where the finite is combined with the infinite. How can he then know the essence? By virtue of the vact that there is between him and things a harmony, or a relation, or a common principle. This principle is given to all things by the One who bestows on them their measure and their intelligibility along with their essence. He is the common measure between subject and object, the means by which the soul shares in the reason behind the One."
Jacob Bohme - Mysterium Magnum (also here): "When we consider the visible world with its Being, and consider the life of the creatures, we find within the likeness of the invisible spiritual world, which is hidden in the visible world, as the soul is hidden in the body.
We have an example of this in the human mind, which is an invisible fire, to light and darkness. It is inclined to joy and sorrow, and is in itself what amounts to nothing. Rather, it is but a cause, an invisible ungraspable source-fire, and as to its own being is closed in nothingness. It is but alone in its will to life.
... Then the visible sensible things are a being of the invisible. Out of the invisible and ungraspable comes the visible and graspable. Out of the out-speaking or out-breathing of the invisible power arose the visible being. The invisible spiritual [geistliche] word of divine power works with and through the visible being, as the soul works with and through the body.
... I say that he is the One as compared to the creature; that is, he is the eternal Nothing. He has neither Ground, Beginning, nor Place. He possesses nothing other than himself. He is the Will of the Ungrund. He is in himself but One. He requires no space nor place. He brings himself forth in himself, from eternity to eternity. He is not like, nor does he resemble any thing, and there is no particular place in which he dwells. The eternal Wisdom or Understanding is his home. He is the will of Wisdom, and Wisdom is his manifestation.
... This threefold Spirit is but one Being [Wesen], and yet there is no Being, but the eternal Understanding. This understanding is the origin of that which exists, but is however the eternal concealment. In the same manner the understanding of mankind is not comprehended, nor is it in time and space, but rather it is its own comprehension and seat.
... It is an eye of the eternal seeing, where one Power, Colour, and Virtue knows and distinguishes the others. These all stand, however, in similar properties, without importance, purpose, or measurement, undivided from each other. All Powers, Colours, and Virtues lie in One, and is a distinct-within-one-another, well tuned, pregnant harmony. Or, I could say that it is a spoken word, and within the word or the speaking all languages, Powers, Colours, and Virtues lie. With the voice or speaking they develop, and bring themselves into appearance or sight.
... That is now the eye of the Ungrund, the eternal Chaos, in which everything eternal and temporal lies. It is called Deliberation, Power, Wonder, and Virtue ... He is outside all Nature, outside of all beginning of Beings, a working in himself, giving birth to and finding or perceiving himself, without a certain pain from things or through things. He has neither beginning nor end, and is immeasurable ...
... This therefore is called the heart, that is, the Centre or Life-circulator, in which the origin of the eternal life is.
... And the inner world stands in the eternal speaking word. The eternal word had spoken it (through the wisdom) out of its power, colour, and virtue into an essence, as a great mystery of eternity. This essence is also merely an out-breathing of the word in the wisdom, that has its re-grasping (to birth) in itself, and with the grasping also congeals itself, and brings itself into a form, after the manner of the birth of the eternal word.
Eduard Schure - "The infinite is shown as a circle, or a snake biting its tail, representing infinity moving itself. As soon as infinity is defined, it produces all the numbers it contains in its great unity and governs in perfect harmony."
Daffodils, William Wordsworth, 1804
I wandered lonely as a cloud
That floats on high o'er vales and hills,
When all at once I saw a crowd,
A host, of golden daffodils;
Beside the lake, beneath the trees,
Fluttering and dancing in the breeze.
Continuous as the stars that shine
And twinkle on the milky way,
They stretched in never-ending line
Along the margin of a bay:
Ten thousand saw I at a glance,
Tossing their heads in sprightly dance.
The waves beside them danced, but they
Out-did the sparkling leaves in glee;
A poet could not be but gay,
In such a jocund company!
I gazed—and gazed—but little thought
What wealth the show to me had brought:
For oft, when on my couch I lie
In vacant or in pensive mood,
They flash upon that inward eye
Which is the bliss of solitude;
And then my heart with pleasure fills,
And dances with the daffodils.
Wordsworth, MEMORIALS OF A TOUR ON THE CONTINENT, 1820, IX. HYMN, FOR THE BOATMEN, AS THEY APPROACH THE RAPIDS UNDER THE CASTLE OF HEIDELBERG:
"Hither, like you ancient tower
Watching over the River's bed
Fling the shadow of thy power
Else we sleep among the dead."
From Recessional by Rudyard Kipling:
...
The tumult and the shouting dies;
The captains and the kings depart:
Still stands Thine ancient sacrifice,
An humble and a contrite heart.
Lord God of Hosts, be with us yet,
Lest we forget—lest we forget!
Far called, our navies melt away;
On dune and headland sinks the fire:
Lo, all our pomp of yesterday
Is one with Nineveh and Tyre!
Judge of the Nations, spare us yet,
Lest we forget—lest we forget!
Ben Jonson - The Alchemist (II, i):
"He that has once the flower of the sun,
The perfect ruby, which we call elixir, ...
Not only can do that, but, by its virtue,
Can confer honour, love, respect, long life;
Give safety, valour, yea, and victory,
To whom he will."
Shakespeare - Troilus and Cressida (V, v): "The Dreadful sagittary / Appals our numbers."
Shakespeare - Henry IV (ptI, III, iii): "I have maintained that salamander of yours with fire any time this two-and-thirty years."
Shakespeare - The Merchant of Venice (V, i): "There's not the smallest orb which thou behold'st / But in his motion like an angel sings, / Still quiring to the young-eyed cherubums."
Shakespeare - Romeo and Juliet (II, ii): "And flecked Darkness like a drunkard reels / From forth Day's path and Titan's fiery wheels."
Revelations XX 2: "And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years."
Henry Wadsworth Longfellow, Tales of a Wayside Inn (pt III Theologian's Tale, Elizabeth, IV):
"Ships that pass in the night, and speak each other in passing,
Only a signal shown and a distant voice in the darkness;
So on the ocean of life we pass and speak one another,
Only a look and a voice, then darkness again and a silence."
Byron, Don Juan xi, 60: "'Tis strange the mind, that very fiery particle, / Should let itself be snuffed out by an article."
Byron, The Giaour, 755 (suck, as in poison from a wound?): "But first, on earth as Vampire sent, / Thy corse shall from its tomb be rent: / Then ghastly haunt thy native place, / And suck the blood of all thy race."
Sir Walter Scott, The Talisman, xviii:
"Know, then, that the medicine to which thou, Sir King, and many one besides, owe their recovery, is a talisman, composed under certain aspects of the heavens, when the Divine Intelligences are most propitious. I am but the poor administrator of its virtues. I dip it in a cup of water, observe the fitting hour to administer it to the patient, and the potency of the draught works the cure."
... "Severe restrictions, painful observances, fasts, and penance, are necessary on the part of the sage who uses this mode of cure; and if, through neglect of these preparations, by his love of ease, or his indulgence of sensual appetite, he omits to cure at least twelve persons within the course of each moon, the virtue of the divine gift departs from the amulet, and both the last patient and the physician will be exposed to speedy misfortune, neither will they survive the year. I require yet one life to make up the appointed number."
Sir Walter Scott, The Pirate, x: "When I hung around thy neck that gifted chain, which all in our isles know was wrought by no earthly artist, but by the Drows, in the secret recesses of their caverns, thou wert then but fifteen years old; yet thy foot had been on the Maiden-skerrie of North-maven, known before but to the webbed sole of the swartbacl, and thy skiff had been in the deepest cavern of the Brinnastir, where the haaf-fish had fore slumbered in dark obscurity. Therefore I gave thee that noble gift; and well thou knowest, that since that day, every eye in these isles had looked on thee as a son, or as a brother, endowed beyond the other youths, and the favoured of those whose hour of power is when the night meets with the day."
Percy Bysshe Shelley, Ozymandias (who is Ramses II, builder of temples):
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 lip 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.
Paracelsus, Paragranum: "Just as in heaven there is a Saturn of fiery nature so on Earth there is one of earthly nature, and just as there is a sun in the water, so is there one in heaven. In man each thing is fourfold, what lies in the remotest corner of the earth casts its shadow on man and man is suffused with what lies in the depth of the sea ... What is the difference between the Sun, Moon, Mercury, Saturn and Jupiter in heaven, and the same planets in man? The difference is only one of form. That is why there are not four arcana but one arcanum; however, it has four aspects, just as a tower has four sides, according to the four winds."
Emerald Tablet (Tabula Smaragda), allegedly by Hermes Trismegistus ("Hermes the Thrice-Great", a legendary Egyptian sage or god, variously identified with the Egyptian god Thoth and/or the Greek god Hermes), translated by Sir Isaac Newton:
1. Tis true without lying, certain most true.
2. That wch is below is like that wch is above that wch is above is like yt wch is below to do ye miracles of one only thing.
3. And as all things have been arose from one by ye meditation of one: so all things have their birth from this one thing by adaptation.
4. The Sun is its father, the moon its mother,
5. the wind hath carried it in its belly, the earth its nourse.
6. The father of all perfection in ye whole world is here.
7. Its force or power is entire if it be converted into earth.
7a. Separate thou ye earth from ye fire, ye subtile from the gross sweetly wth great indoustry.
8. It ascends from ye earth to ye heaven again it desends to ye earth and receives ye force of things superior inferior.
9. By this means ye shall have ye glory of ye whole world thereby all obscurity shall fly from you.
10. Its force is above all force. ffor it vanquishes every subtile thing penetrates every solid thing.
11a. So was ye world created.
12. From this are do come admirable adaptations whereof ye means (Or process) is here in this.
13. Hence I am called Hermes Trismegist, having the three parts of ye philosophy of ye whole world.
14. That wch I have said of ye operation of ye Sun is accomplished ended.
Philolaus: "The true essence of things is hidden from man ... He only knows the things of this world, where the finite is combined with the infinite. How can he then know the essence? By virtue of the vact that there is between him and things a harmony, or a relation, or a common principle. This principle is given to all things by the One who bestows on them their measure and their intelligibility along with their essence. He is the common measure between subject and object, the means by which the soul shares in the reason behind the One."
Jacob Bohme - Mysterium Magnum (also here): "When we consider the visible world with its Being, and consider the life of the creatures, we find within the likeness of the invisible spiritual world, which is hidden in the visible world, as the soul is hidden in the body.
We have an example of this in the human mind, which is an invisible fire, to light and darkness. It is inclined to joy and sorrow, and is in itself what amounts to nothing. Rather, it is but a cause, an invisible ungraspable source-fire, and as to its own being is closed in nothingness. It is but alone in its will to life.
... Then the visible sensible things are a being of the invisible. Out of the invisible and ungraspable comes the visible and graspable. Out of the out-speaking or out-breathing of the invisible power arose the visible being. The invisible spiritual [geistliche] word of divine power works with and through the visible being, as the soul works with and through the body.
... I say that he is the One as compared to the creature; that is, he is the eternal Nothing. He has neither Ground, Beginning, nor Place. He possesses nothing other than himself. He is the Will of the Ungrund. He is in himself but One. He requires no space nor place. He brings himself forth in himself, from eternity to eternity. He is not like, nor does he resemble any thing, and there is no particular place in which he dwells. The eternal Wisdom or Understanding is his home. He is the will of Wisdom, and Wisdom is his manifestation.
... This threefold Spirit is but one Being [Wesen], and yet there is no Being, but the eternal Understanding. This understanding is the origin of that which exists, but is however the eternal concealment. In the same manner the understanding of mankind is not comprehended, nor is it in time and space, but rather it is its own comprehension and seat.
... It is an eye of the eternal seeing, where one Power, Colour, and Virtue knows and distinguishes the others. These all stand, however, in similar properties, without importance, purpose, or measurement, undivided from each other. All Powers, Colours, and Virtues lie in One, and is a distinct-within-one-another, well tuned, pregnant harmony. Or, I could say that it is a spoken word, and within the word or the speaking all languages, Powers, Colours, and Virtues lie. With the voice or speaking they develop, and bring themselves into appearance or sight.
... That is now the eye of the Ungrund, the eternal Chaos, in which everything eternal and temporal lies. It is called Deliberation, Power, Wonder, and Virtue ... He is outside all Nature, outside of all beginning of Beings, a working in himself, giving birth to and finding or perceiving himself, without a certain pain from things or through things. He has neither beginning nor end, and is immeasurable ...
... This therefore is called the heart, that is, the Centre or Life-circulator, in which the origin of the eternal life is.
... And the inner world stands in the eternal speaking word. The eternal word had spoken it (through the wisdom) out of its power, colour, and virtue into an essence, as a great mystery of eternity. This essence is also merely an out-breathing of the word in the wisdom, that has its re-grasping (to birth) in itself, and with the grasping also congeals itself, and brings itself into a form, after the manner of the birth of the eternal word.
Eduard Schure - "The infinite is shown as a circle, or a snake biting its tail, representing infinity moving itself. As soon as infinity is defined, it produces all the numbers it contains in its great unity and governs in perfect harmony."
