31 Sunday Aug 2008
Posted in 1800s, American, Crane (Stephen), Writing
Stephen Crane, 1871-1900
A god in wrath
Was beating a man;
He cuffed him loudly
With thunderous blows
That rang and rolled over the earth.
All people came running.
The man screamed and struggled,
And bit madly at the feet of the god.
The people cried,
“Ah, what a wicked man!”
And —
“Ah, what a redoubtable god!”
[originally published 1905 in The Black Rider and Other Lines]
31 Sunday Aug 2008
Posted in BC, Chinese, Lao Tzu, Philosophy, Religion
Scholars of the highest class, when they hear about the Tao,
earnestly carry it into practice. Scholars of the middle class, when
they have heard about it, seem now to keep it and now to lose it.
Scholars of the lowest class, when they have heard about it, laugh
greatly at it. If it were not (thus) laughed at, it would not be fit
to be the Tao.
Therefore the sentence-makers have thus expressed themselves:–
‘The Tao, when brightest seen, seems light to lack;
Who progress in it makes, seems drawing back;
Its even way is like a rugged track.
Its highest virtue from the vale doth rise;
Its greatest beauty seems to offend the eyes;
And he has most whose lot the least supplies.
Its firmest virtue seems but poor and low;
Its solid truth seems change to undergo;
Its largest square doth yet no corner show
A vessel great, it is the slowest made;
Loud is its sound, but never word it said;
A semblance great, the shadow of a shade.’
The Tao is hidden, and has no name; but it is the Tao which is
skilful at imparting (to all things what they need) and making them
complete.
The Tao produced One; One produced Two; Two produced Three;
Three produced All things. All things leave behind them the Obscurity
(out of which they have come), and go forward to embrace the
Brightness (into which they have emerged), while they are harmonised
by the Breath of Vacancy.
What men dislike is to be orphans, to have little virtue, to be as
carriages without naves; and yet these are the designations which
kings and princes use for themselves. So it is that some things are
increased by being diminished, and others are diminished by being
increased.
What other men (thus) teach, I also teach. The violent and strong
do not die their natural death. I will make this the basis of my
teaching.
The softest thing in the world dashes against and overcomes the
hardest; that which has no (substantial) existence enters where there
is no crevice. I know hereby what advantage belongs to doing nothing
(with a purpose).
There are few in the world who attain to the teaching without
words, and the advantage arising from non-action.
Or fame or life,
Which do you hold more dear?
Or life or wealth,
To which would you adhere?
Keep life and lose those other things;
Keep them and lose your life:–which brings
Sorrow and pain more near?
Thus we may see,
Who cleaves to fame
Rejects what is more great;
Who loves large stores
Gives up the richer state.
Who is content
Needs fear no shame.
Who knows to stop
Incurs no blame.
From danger free
Long live shall he.
Who thinks his great achievements poor
Shall find his vigour long endure.
Of greatest fulness, deemed a void,
Exhaustion ne’er shall stem the tide.
Do thou what’s straight still crooked deem;
Thy greatest art still stupid seem,
And eloquence a stammering scream.
Constant action overcomes cold; being still overcomes heat. Purity
and stillness give the correct law to all under heaven.
When the Tao prevails in the world, they send back their swift
horses to (draw) the dung-carts. When the Tao is disregarded in the
world, the war-horses breed in the border lands.
There is no guilt greater than to sanction ambition; no calamity
greater than to be discontented with one’s lot; no fault greater than
the wish to be getting. Therefore the sufficiency of contentment is
an enduring and unchanging sufficiency.
Without going outside his door, one understands (all that takes
place) under the sky; without looking out from his window, one sees
the Tao of Heaven. The farther that one goes out (from himself), the
less he knows.
Therefore the sages got their knowledge without travelling; gave
their (right) names to things without seeing them; and accomplished
their ends without any purpose of doing so.
He who devotes himself to learning (seeks) from day to day to
increase (his knowledge); he who devotes himself to the Tao (seeks)
from day to day to diminish (his doing).
He diminishes it and again diminishes it, till he arrives at doing
nothing (on purpose). Having arrived at this point of non-action,
there is nothing which he does not do.
He who gets as his own all under heaven does so by giving himself
no trouble (with that end). If one take trouble (with that end), he
is not equal to getting as his own all under heaven.
The sage has no invariable mind of his own; he makes the mind
of the people his mind.
To those who are good (to me), I am good; and to those who are not
good (to me), I am also good;–and thus (all) get to be good. To
those who are sincere (with me), I am sincere; and to those who are
not sincere (with me), I am also sincere;–and thus (all) get to be
sincere.
The sage has in the world an appearance of indecision, and keeps
his mind in a state of indifference to all. The people all keep their
eyes and ears directed to him, and he deals with them all as his
children.
Men come forth and live; they enter (again) and die.
Of every ten three are ministers of life (to themselves); and three
are ministers of death.
There are also three in every ten whose aim is to live, but whose
movements tend to the land (or place) of death. And for what reason?
Because of their excessive endeavours to perpetuate life.
But I have heard that he who is skilful in managing the life
entrusted to him for a time travels on the land without having to shun
rhinoceros or tiger, and enters a host without having to avoid buff
coat or sharp weapon. The rhinoceros finds no place in him into which
to thrust its horn, nor the tiger a place in which to fix its claws,
nor the weapon a place to admit its point. And for what reason?
Because there is in him no place of death.
All things are produced by the Tao, and nourished by its
outflowing operation. They receive their forms according to the
nature of each, and are completed according to the circumstances of
their condition. Therefore all things without exception honour the
Tao, and exalt its outflowing operation.
This honouring of the Tao and exalting of its operation is not the
result of any ordination, but always a spontaneous tribute.
Thus it is that the Tao produces (all things), nourishes them,
brings them to their full growth, nurses them, completes them, matures
them, maintains them, and overspreads them.
It produces them and makes no claim to the possession of them; it
carries them through their processes and does not vaunt its ability in
doing so; it brings them to maturity and exercises no control over
them;–this is called its mysterious operation.
(The Tao) which originated all under the sky is to be
considered as the mother of them all.
When the mother is found, we know what her children should be.
When one knows that he is his mother’s child, and proceeds to guard
(the qualities of) the mother that belong to him, to the end of his
life he will be free from all peril.
Let him keep his mouth closed, and shut up the portals (of his
nostrils), and all his life he will be exempt from laborious exertion.
Let him keep his mouth open, and (spend his breath) in the promotion
of his affairs, and all his life there will be no safety for him.
The perception of what is small is (the secret of clear-
sightedness; the guarding of what is soft and tender is (the secret
of) strength.
Who uses well his light,
Reverting to its (source so) bright,
Will from his body ward all blight,
And hides the unchanging from men’s sight.
If I were suddenly to become known, and (put into a position
to) conduct (a government) according to the Great Tao, what I should
be most afraid of would be a boastful display.
The great Tao (or way) is very level and easy; but people love the
by-ways.
Their court(-yards and buildings) shall be well kept, but their
fields shall be ill-cultivated, and their granaries very empty. They
shall wear elegant and ornamented robes, carry a sharp sword at their
girdle, pamper themselves in eating and drinking, and have a
superabundance of property and wealth;–such (princes) may be called
robbers and boasters. This is contrary to the Tao surely!
What (Tao’s) skilful planter plants
Can never be uptorn;
What his skilful arms enfold,
From him can ne’er be borne.
Sons shall bring in lengthening line,
Sacrifices to his shrine.
Tao when nursed within one’s self,
His vigour will make true;
And where the family it rules
What riches will accrue!
The neighbourhood where it prevails
In thriving will abound;
And when ’tis seen throughout the state,
Good fortune will be found.
Employ it the kingdom o’er,
And men thrive all around.
In this way the effect will be seen in the person, by the
observation of different cases; in the family; in the neighbourhood;
in the state; and in the kingdom.
How do I know that this effect is sure to hold thus all under the
sky? By this (method of observation).
He who has in himself abundantly the attributes (of the Tao) is
like an infant. Poisonous insects will not sting him; fierce beasts
will not seize him; birds of prey will not strike him.
(The infant’s) bones are weak and its sinews soft, but yet its
grasp is firm. It knows not yet the union of male and female, and yet
its virile member may be excited;–showing the perfection of its
physical essence. All day long it will cry without its throat
becoming hoarse;–showing the harmony (in its constitution).
To him by whom this harmony is known,
(The secret of) the unchanging (Tao) is shown,
And in the knowledge wisdom finds its throne.
All life-increasing arts to evil turn;
Where the mind makes the vital breath to burn,
(False) is the strength, (and o’er it we should mourn.)
When things have become strong, they (then) become old, which may
be said to be contrary to the Tao. Whatever is contrary to the Tao
soon ends.
He who knows (the Tao) does not (care to) speak (about it); he
who is (ever ready to) speak about it does not know it.
He (who knows it) will keep his mouth shut and close the portals
(of his nostrils). He will blunt his sharp points and unravel the
complications of things; he will attemper his brightness, and bring
himself into agreement with the obscurity (of others). This is called
‘the Mysterious Agreement.’
(Such an one) cannot be treated familiarly or distantly; he is
beyond all consideration of profit or injury; of nobility or
meanness:–he is the noblest man under heaven.
A state may be ruled by (measures of) correction; weapons of
war may be used with crafty dexterity; (but) the kingdom is made one’s
own (only) by freedom from action and purpose.
How do I know that it is so? By these facts:–In the kingdom the
multiplication of prohibitive enactments increases the poverty of the
people; the more implements to add to their profit that the people
have, the greater disorder is there in the state and clan; the more
acts of crafty dexterity that men possess, the more do strange
contrivances appear; the more display there is of legislation, the
more thieves and robbers there are.
Therefore a sage has said, ‘I will do nothing (of purpose), and the
people will be transformed of themselves; I will be fond of keeping
still, and the people will of themselves become correct. I will take
no trouble about it, and the people will of themselves become rich; I
will manifest no ambition, and the people will of themselves attain to
the primitive simplicity.’
The government that seems the most unwise,
Oft goodness to the people best supplies;
That which is meddling, touching everything,
Will work but ill, and disappointment bring.
Misery!–happiness is to be found by its side! Happiness!–misery
lurks beneath it! Who knows what either will come to in the end?
Shall we then dispense with correction? The (method of) correction
shall by a turn become distortion, and the good in it shall by a turn
become evil. The delusion of the people (on this point) has indeed
subsisted for a long time.
Therefore the sage is (like) a square which cuts no one (with its
angles); (like) a corner which injures no one (with its sharpness).
He is straightforward, but allows himself no license; he is bright,
but does not dazzle.
For regulating the human (in our constitution) and rendering
the (proper) service to the heavenly, there is nothing like
moderation.
It is only by this moderation that there is effected an early
return (to man’s normal state). That early return is what I call the
repeated accumulation of the attributes (of the Tao). With that
repeated accumulation of those attributes, there comes the subjugation
(of every obstacle to such return). Of this subjugation we know not
what shall be the limit; and when one knows not what the limit shall
be, he may be the ruler of a state.
He who possesses the mother of the state may continue long. His
case is like that (of the plant) of which we say that its roots are
deep and its flower stalks firm:–this is the way to secure that its
enduring life shall long be seen.
Governing a great state is like cooking small fish.
Let the kingdom be governed according to the Tao, and the manes of
the departed will not manifest their spiritual energy. It is not that
those manes have not that spiritual energy, but it will not be
employed to hurt men. It is not that it could not hurt men, but
neither does the ruling sage hurt them.
When these two do not injuriously affect each other, their good
influences converge in the virtue (of the Tao).
What makes a great state is its being (like) a low-lying, down-
flowing (stream);–it becomes the centre to which tend (all the small
states) under heaven.
(To illustrate from) the case of all females:–the female always
overcomes the male by her stillness. Stillness may be considered (a
sort of) abasement.
Thus it is that a great state, by condescending to small states,
gains them for itself; and that small states, by abasing themselves to
a great state, win it over to them. In the one case the abasement
leads to gaining adherents, in the other case to procuring favour.
The great state only wishes to unite men together and nourish them;
a small state only wishes to be received by, and to serve, the other.
Each gets what it desires, but the great state must learn to abase
itself.
Tao has of all things the most honoured place.
No treasures give good men so rich a grace;
Bad men it guards, and doth their ill efface.
(Its) admirable words can purchase honour; (its) admirable deeds
can raise their performer above others. Even men who are not good are
not abandoned by it.
Therefore when the sovereign occupies his place as the Son of
Heaven, and he has appointed his three ducal ministers, though (a
prince) were to send in a round symbol-of-rank large enough to fill
both the hands, and that as the precursor of the team of horses (in
the court-yard), such an offering would not be equal to (a lesson of)
this Tao, which one might present on his knees.
Why was it that the ancients prized this Tao so much? Was it not
because it could be got by seeking for it, and the guilty could escape
(from the stain of their guilt) by it? This is the reason why all
under heaven consider it the most valuable thing.
(It is the way of the Tao) to act without (thinking of) acting;
to conduct affairs without (feeling the) trouble of them; to taste
without discerning any flavour; to consider what is small as great,
and a few as many; and to recompense injury with kindness.
(The master of it) anticipates things that are difficult while they
are easy, and does things that would become great while they are
small. All difficult things in the world are sure to arise from a
previous state in which they were easy, and all great things from one
in which they were small. Therefore the sage, while he never does
what is great, is able on that account to accomplish the greatest
things.
He who lightly promises is sure to keep but little faith; he who is
continually thinking things easy is sure to find them difficult.
Therefore the sage sees difficulty even in what seems easy, and so
never has any difficulties.
That which is at rest is easily kept hold of; before a thing
has given indications of its presence, it is easy to take measures
against it; that which is brittle is easily broken; that which is very
small is easily dispersed. Action should be taken before a thing has
made its appearance; order should be secured before disorder has
begun.
The tree which fills the arms grew from the tiniest sprout; the
tower of nine storeys rose from a (small) heap of earth; the journey
of a thousand li commenced with a single step.
He who acts (with an ulterior purpose) does harm; he who takes hold
of a thing (in the same way) loses his hold. The sage does not act
(so), and therefore does no harm; he does not lay hold (so), and
therefore does not lose his bold. (But) people in their conduct of
affairs are constantly ruining them when they are on the eve of
success. If they were careful at the end, as (they should be) at the
beginning, they would not so ruin them.
Therefore the sage desires what (other men) do not desire, and does
not prize things difficult to get; he learns what (other men) do not
learn, and turns back to what the multitude of men have passed by.
Thus he helps the natural development of all things, and does not dare
to act (with an ulterior purpose of his own).
The ancients who showed their skill in practising the Tao did
so, not to enlighten the people, but rather to make them simple and
ignorant.
The difficulty in governing the people arises from their having
much knowledge. He who (tries to) govern a state by his wisdom is a
scourge to it; while he who does not (try to) do so is a blessing.
He who knows these two things finds in them also his model and
rule. Ability to know this model and rule constitutes what we call
the mysterious excellence (of a governor). Deep and far-reaching is
such mysterious excellence, showing indeed its possessor as opposite
to others, but leading them to a great conformity to him.
That whereby the rivers and seas are able to receive the homage
and tribute of all the valley streams, is their skill in being lower
than they;–it is thus that they are the kings of them all. So it is
that the sage (ruler), wishing to be above men, puts himself by his
words below them, and, wishing to be before them, places his person
behind them.
In this way though he has his place above them, men do not feel his
weight, nor though he has his place before them, do they feel it an
injury to them.
Therefore all in the world delight to exalt him and do not weary of
him. Because he does not strive, no one finds it possible to strive
with him.
All the world says that, while my Tao is great, it yet appears
to be inferior (to other systems of teaching). Now it is just its
greatness that makes it seem to be inferior. If it were like any
other (system), for long would its smallness have been known!
But I have three precious things which I prize and hold fast. The
first is gentleness; the second is economy; and the third is shrinking
from taking precedence of others.
With that gentleness I can be bold; with that economy I can be
liberal; shrinking from taking precedence of others, I can become a
vessel of the highest honour. Now-a-days they give up gentleness and
are all for being bold; economy, and are all for being liberal; the
hindmost place, and seek only to be foremost;–(of all which the end
is) death.
Gentleness is sure to be victorious even in battle, and firmly to
maintain its ground. Heaven will save its possessor, by his (very)
gentleness protecting him.
He who in (Tao’s) wars has skill
Assumes no martial port;
He who fights with most good will
To rage makes no resort.
He who vanquishes yet still
Keeps from his foes apart;
He whose hests men most fulfil
Yet humbly plies his art.
Thus we say, ‘He ne’er contends,
And therein is his might.’
Thus we say, ‘Men’s wills he bends,
That they with him unite.’
Thus we say, ‘Like Heaven’s his ends,
No sage of old more bright.’
A master of the art of war has said, ‘I do not dare to be the
host (to commence the war); I prefer to be the guest (to act on the
defensive). I do not dare to advance an inch; I prefer to retire a
foot.’ This is called marshalling the ranks where there are no ranks;
baring the arms (to fight) where there are no arms to bare; grasping
the weapon where there is no weapon to grasp; advancing against the
enemy where there is no enemy.
There is no calamity greater than lightly engaging in war. To do
that is near losing (the gentleness) which is so precious. Thus it is
that when opposing weapons are (actually) crossed, he who deplores
(the situation) conquers.
My words are very easy to know, and very easy to practise; but
there is no one in the world who is able to know and able to practise
them.
There is an originating and all-comprehending (principle) in my
words, and an authoritative law for the things (which I enforce). It
is because they do not know these, that men do not know me.
They who know me are few, and I am on that account (the more) to be
prized. It is thus that the sage wears (a poor garb of) hair cloth,
while he carries his (signet of) jade in his bosom.
To know and yet (think) we do not know is the highest
(attainment); not to know (and yet think) we do know is a disease.
It is simply by being pained at (the thought of) having this
disease that we are preserved from it. The sage has not the disease.
He knows the pain that would be inseparable from it, and therefore he
does not have it.
When the people do not fear what they ought to fear, that which
is their great dread will come on them.
Let them not thoughtlessly indulge themselves in their ordinary
life; let them not act as if weary of what that life depends on.
It is by avoiding such indulgence that such weariness does not
arise.
Therefore the sage knows (these things) of himself, but does not
parade (his knowledge); loves, but does not (appear to set a) value
on, himself. And thus he puts the latter alternative away and makes
choice of the former.
He whose boldness appears in his daring (to do wrong, in
defiance of the laws) is put to death; he whose boldness appears in
his not daring (to do so) lives on. Of these two cases the one
appears to be advantageous, and the other to be injurious. But
When Heaven’s anger smites a man,
Who the cause shall truly scan?
On this account the sage feels a difficulty (as to what to do in the
former case).
It is the way of Heaven not to strive, and yet it skilfully
overcomes; not to speak, and yet it is skilful in (obtaining a reply;
does not call, and yet men come to it of themselves. Its
demonstrations are quiet, and yet its plans are skilful and effective.
The meshes of the net of Heaven are large; far apart, but letting
nothing escape.
The people do not fear death; to what purpose is it to (try to)
frighten them with death? If the people were always in awe of death,
and I could always seize those who do wrong, and put them to death,
who would dare to do wrong?
There is always One who presides over the infliction death. He who
would inflict death in the room of him who so presides over it may be
described as hewing wood instead of a great carpenter. Seldom is it
that he who undertakes the hewing, instead of the great carpenter,
does not cut his own hands!
The people suffer from famine because of the multitude of taxes
consumed by their superiors. It is through this that they suffer
famine.
The people are difficult to govern because of the (excessive)
agency of their superiors (in governing them). It is through this
that they are difficult to govern.
The people make light of dying because of the greatness of their
labours in seeking for the means of living. It is this which makes
them think light of dying. Thus it is that to leave the subject of
living altogether out of view is better than to set a high value on
it.
Man at his birth is supple and weak; at his death, firm and
strong. (So it is with) all things. Trees and plants, in their early
growth, are soft and brittle; at their death, dry and withered.
Thus it is that firmness and strength are the concomitants of
death; softness and weakness, the concomitants of life.
Hence he who (relies on) the strength of his forces does not
conquer; and a tree which is strong will fill the out-stretched arms,
(and thereby invites the feller.)
Therefore the place of what is firm and strong is below, and that
of what is soft and weak is above.
May not the Way (or Tao) of Heaven be compared to the (method
of) bending a bow? The (part of the bow) which was high is brought
low, and what was low is raised up. (So Heaven) diminishes where
there is superabundance, and supplements where there is deficiency.
It is the Way of Heaven to diminish superabundance, and to
supplement deficiency. It is not so with the way of man. He takes
away from those who have not enough to add to his own superabundance.
Who can take his own superabundance and therewith serve all under
heaven? Only he who is in possession of the Tao!
Therefore the (ruling) sage acts without claiming the results as
his; he achieves his merit and does not rest (arrogantly) in it:–he
does not wish to display his superiority.
There is nothing in the world more soft and weak than water,
and yet for attacking things that are firm and strong there is nothing
that can take precedence of it;–for there is nothing (so effectual)
for which it can be changed.
Every one in the world knows that the soft overcomes the hard, and
the weak the strong, but no one is able to carry it out in practice.
Therefore a sage has said,
‘He who accepts his state’s reproach,
Is hailed therefore its altars’ lord;
To him who bears men’s direful woes
They all the name of King accord.’
Words that are strictly true seem to be paradoxical.
When a reconciliation is effected (between two parties) after a
great animosity, there is sure to be a grudge remaining (in the mind
of the one who was wrong). And how can this be beneficial (to the
other)?
Therefore (to guard against this), the sage keeps the left-hand
portion of the record of the engagement, and does not insist on the
(speedy) fulfilment of it by the other party. (So), he who has the
attributes (of the Tao) regards (only) the conditions of the
engagement, while he who has not those attributes regards only the
conditions favourable to himself.
In the Way of Heaven, there is no partiality of love; it is always
on the side of the good man.
In a little state with a small population, I would so order it,
that, though there were individuals with the abilities of ten or a
hundred men, there should be no employment of them; I would make the
people, while looking on death as a grievous thing, yet not remove
elsewhere (to avoid it).
Though they had boats and carriages, they should have no occasion
to ride in them; though they had buff coats and sharp weapons, they
should have no occasion to don or use them.
I would make the people return to the use of knotted cords (instead
of the written characters).
They should think their (coarse) food sweet; their (plain) clothes
beautiful; their (poor) dwellings places of rest; and their common
(simple) ways sources of enjoyment.
There should be a neighbouring state within sight, and the voices
of the fowls and dogs should be heard all the way from it to us, but I
would make the people to old age, even to death, not have any
intercourse with it.
Sincere words are not fine; fine words are not sincere. Those
who are skilled (in the Tao) do not dispute (about it); the
disputatious are not skilled in it. Those who know (the Tao) are not
extensively learned; the extensively learned do not know it.
The sage does not accumulate (for himself). The more that he
expends for others, the more does he possess of his own; the more that
he gives to others, the more does he have himself.
With all the sharpness of the Way of Heaven, it injures not; with
all the doing in the way of the sage he does not strive.
31 Sunday Aug 2008
Posted in 1800s, American, Dickinson (Emily), Writing
31 Sunday Aug 2008
Posted in 1800s, American, Poetry, Whitman (Walt), Writing
To a Stranger
by Walt Whitman
| PASSING stranger! you do not know how longingly I look upon you, |
| You must be he I was seeking, or she I was seeking, (it comes to me, as of a dream,) |
| I have somewhere surely lived a life of joy with you, |
| All is recall’d as we flit by each other, fluid, affection- ate, chaste, matured, |
| You grew up with me, were a boy with me, or a girl with me, |
| I ate with you, and slept with you—your body has become not yours only, nor left my body mine only, |
| You give me the pleasure of your eyes, face, flesh, as we pass—you take of my beard, breast, hands, in return, |
| I am not to speak to you—I am to think of you when I sit alone, or wake at night alone, |
| I am to wait—I do not doubt I am to meet you again, |
| I am to see to it that I do not lose you. |
31 Sunday Aug 2008
Posted in BC, Greek, Philosophy, Plato
[Socrates]
How you, O Athenians, have been affected by my accusers, I cannot tell; but
I know that they almost made me forget who I was–so persuasively did they
speak; and yet they have hardly uttered a word of truth. But of the many
falsehoods told by them, there was one which quite amazed me;–I mean when
they said that you should be upon your guard and not allow yourselves to be
deceived by the force of my eloquence. To say this, when they were certain
to be detected as soon as I opened my lips and proved myself to be anything
but a great speaker, did indeed appear to me most shameless–unless by the
force of eloquence they mean the force of truth; for is such is their
meaning, I admit that I am eloquent. But in how different a way from
theirs! Well, as I was saying, they have scarcely spoken the truth at all;
but from me you shall hear the whole truth: not, however, delivered after
their manner in a set oration duly ornamented with words and phrases. No,
by heaven! but I shall use the words and arguments which occur to me at the
moment; for I am confident in the justice of my cause (Or, I am certain
that I am right in taking this course.): at my time of life I ought not to
be appearing before you, O men of Athens, in the character of a juvenile
orator–let no one expect it of me. And I must beg of you to grant me a
favour:–If I defend myself in my accustomed manner, and you hear me using
the words which I have been in the habit of using in the agora, at the
tables of the money-changers, or anywhere else, I would ask you not to be
surprised, and not to interrupt me on this account. For I am more than
seventy years of age, and appearing now for the first time in a court of
law, I am quite a stranger to the language of the place; and therefore I
would have you regard me as if I were really a stranger, whom you would
excuse if he spoke in his native tongue, and after the fashion of his
country:–Am I making an unfair request of you? Never mind the manner,
which may or may not be good; but think only of the truth of my words, and
give heed to that: let the speaker speak truly and the judge decide
justly.
And first, I have to reply to the older charges and to my first accusers,
and then I will go on to the later ones. For of old I have had many
accusers, who have accused me falsely to you during many years; and I am
more afraid of them than of Anytus and his associates, who are dangerous,
too, in their own way. But far more dangerous are the others, who began
when you were children, and took possession of your minds with their
falsehoods, telling of one Socrates, a wise man, who speculated about the
heaven above, and searched into the earth beneath, and made the worse
appear the better cause. The disseminators of this tale are the accusers
whom I dread; for their hearers are apt to fancy that such enquirers do not
believe in the existence of the gods. And they are many, and their charges
against me are of ancient date, and they were made by them in the days when
you were more impressible than you are now–in childhood, or it may have
been in youth–and the cause when heard went by default, for there was none
to answer. And hardest of all, I do not know and cannot tell the names of
my accusers; unless in the chance case of a Comic poet. All who from envy
and malice have persuaded you–some of them having first convinced
themselves–all this class of men are most difficult to deal with; for I
cannot have them up here, and cross-examine them, and therefore I must
simply fight with shadows in my own defence, and argue when there is no one
who answers. I will ask you then to assume with me, as I was saying, that
my opponents are of two kinds; one recent, the other ancient: and I hope
that you will see the propriety of my answering the latter first, for these
accusations you heard long before the others, and much oftener.
Well, then, I must make my defence, and endeavour to clear away in a short
time, a slander which has lasted a long time. May I succeed, if to succeed
be for my good and yours, or likely to avail me in my cause! The task is
not an easy one; I quite understand the nature of it. And so leaving the
event with God, in obedience to the law I will now make my defence.
I will begin at the beginning, and ask what is the accusation which has
given rise to the slander of me, and in fact has encouraged Meletus to
proof this charge against me. Well, what do the slanderers say? They
shall be my prosecutors, and I will sum up their words in an affidavit:
‘Socrates is an evil-doer, and a curious person, who searches into things
under the earth and in heaven, and he makes the worse appear the better
cause; and he teaches the aforesaid doctrines to others.’ Such is the
nature of the accusation: it is just what you have yourselves seen in the
comedy of Aristophanes (Aristoph., Clouds.), who has introduced a man whom
he calls Socrates, going about and saying that he walks in air, and talking
a deal of nonsense concerning matters of which I do not pretend to know
either much or little–not that I mean to speak disparagingly of any one
who is a student of natural philosophy. I should be very sorry if Meletus
could bring so grave a charge against me. But the simple truth is, O
Athenians, that I have nothing to do with physical speculations. Very many
of those here present are witnesses to the truth of this, and to them I
appeal. Speak then, you who have heard me, and tell your neighbours
whether any of you have ever known me hold forth in few words or in many
upon such matters…You hear their answer. And from what they say of this
part of the charge you will be able to judge of the truth of the rest.
As little foundation is there for the report that I am a teacher, and take
money; this accusation has no more truth in it than the other. Although,
if a man were really able to instruct mankind, to receive money for giving
instruction would, in my opinion, be an honour to him. There is Gorgias of
Leontium, and Prodicus of Ceos, and Hippias of Elis, who go the round of
the cities, and are able to persuade the young men to leave their own
citizens by whom they might be taught for nothing, and come to them whom
they not only pay, but are thankful if they may be allowed to pay them.
There is at this time a Parian philosopher residing in Athens, of whom I
have heard; and I came to hear of him in this way:–I came across a man who
has spent a world of money on the Sophists, Callias, the son of Hipponicus,
and knowing that he had sons, I asked him: ‘Callias,’ I said, ‘if your two
sons were foals or calves, there would be no difficulty in finding some one
to put over them; we should hire a trainer of horses, or a farmer probably,
who would improve and perfect them in their own proper virtue and
excellence; but as they are human beings, whom are you thinking of placing
over them? Is there any one who understands human and political virtue?
You must have thought about the matter, for you have sons; is there any
one?’ ‘There is,’ he said. ‘Who is he?’ said I; ‘and of what country? and
what does he charge?’ ‘Evenus the Parian,’ he replied; ‘he is the man, and
his charge is five minae.’ Happy is Evenus, I said to myself, if he really
has this wisdom, and teaches at such a moderate charge. Had I the same, I
should have been very proud and conceited; but the truth is that I have no
knowledge of the kind.
I dare say, Athenians, that some one among you will reply, ‘Yes, Socrates,
but what is the origin of these accusations which are brought against you;
there must have been something strange which you have been doing? All
these rumours and this talk about you would never have arisen if you had
been like other men: tell us, then, what is the cause of them, for we
should be sorry to judge hastily of you.’ Now I regard this as a fair
challenge, and I will endeavour to explain to you the reason why I am
called wise and have such an evil fame. Please to attend then. And
although some of you may think that I am joking, I declare that I will tell
you the entire truth. Men of Athens, this reputation of mine has come of a
certain sort of wisdom which I possess. If you ask me what kind of wisdom,
I reply, wisdom such as may perhaps be attained by man, for to that extent
I am inclined to believe that I am wise; whereas the persons of whom I was
speaking have a superhuman wisdom which I may fail to describe, because I
have it not myself; and he who says that I have, speaks falsely, and is
taking away my character. And here, O men of Athens, I must beg you not to
interrupt me, even if I seem to say something extravagant. For the word
which I will speak is not mine. I will refer you to a witness who is
worthy of credit; that witness shall be the God of Delphi–he will tell you
about my wisdom, if I have any, and of what sort it is. You must have
known Chaerephon; he was early a friend of mine, and also a friend of
yours, for he shared in the recent exile of the people, and returned with
you. Well, Chaerephon, as you know, was very impetuous in all his doings,
and he went to Delphi and boldly asked the oracle to tell him whether–as I
was saying, I must beg you not to interrupt–he asked the oracle to tell
him whether anyone was wiser than I was, and the Pythian prophetess
answered, that there was no man wiser. Chaerephon is dead himself; but his
brother, who is in court, will confirm the truth of what I am saying.
Why do I mention this? Because I am going to explain to you why I have
such an evil name. When I heard the answer, I said to myself, What can the
god mean? and what is the interpretation of his riddle? for I know that I
have no wisdom, small or great. What then can he mean when he says that I
am the wisest of men? And yet he is a god, and cannot lie; that would be
against his nature. After long consideration, I thought of a method of
trying the question. I reflected that if I could only find a man wiser
than myself, then I might go to the god with a refutation in my hand. I
should say to him, ‘Here is a man who is wiser than I am; but you said that
I was the wisest.’ Accordingly I went to one who had the reputation of
wisdom, and observed him–his name I need not mention; he was a politician
whom I selected for examination–and the result was as follows: When I
began to talk with him, I could not help thinking that he was not really
wise, although he was thought wise by many, and still wiser by himself; and
thereupon I tried to explain to him that he thought himself wise, but was
not really wise; and the consequence was that he hated me, and his enmity
was shared by several who were present and heard me. So I left him, saying
to myself, as I went away: Well, although I do not suppose that either of
us knows anything really beautiful and good, I am better off than he is,–
for he knows nothing, and thinks that he knows; I neither know nor think
that I know. In this latter particular, then, I seem to have slightly the
advantage of him. Then I went to another who had still higher pretensions
to wisdom, and my conclusion was exactly the same. Whereupon I made
another enemy of him, and of many others besides him.
Then I went to one man after another, being not unconscious of the enmity
which I provoked, and I lamented and feared this: but necessity was laid
upon me,–the word of God, I thought, ought to be considered first. And I
said to myself, Go I must to all who appear to know, and find out the
meaning of the oracle. And I swear to you, Athenians, by the dog I swear!
–for I must tell you the truth–the result of my mission was just this: I
found that the men most in repute were all but the most foolish; and that
others less esteemed were really wiser and better. I will tell you the
tale of my wanderings and of the ‘Herculean’ labours, as I may call them,
which I endured only to find at last the oracle irrefutable. After the
politicians, I went to the poets; tragic, dithyrambic, and all sorts. And
there, I said to myself, you will be instantly detected; now you will find
out that you are more ignorant than they are. Accordingly, I took them
some of the most elaborate passages in their own writings, and asked what
was the meaning of them–thinking that they would teach me something. Will
you believe me? I am almost ashamed to confess the truth, but I must say
that there is hardly a person present who would not have talked better
about their poetry than they did themselves. Then I knew that not by
wisdom do poets write poetry, but by a sort of genius and inspiration; they
are like diviners or soothsayers who also say many fine things, but do not
understand the meaning of them. The poets appeared to me to be much in the
same case; and I further observed that upon the strength of their poetry
they believed themselves to be the wisest of men in other things in which
they were not wise. So I departed, conceiving myself to be superior to
them for the same reason that I was superior to the politicians.
At last I went to the artisans. I was conscious that I knew nothing at
all, as I may say, and I was sure that they knew many fine things; and here
I was not mistaken, for they did know many things of which I was ignorant,
and in this they certainly were wiser than I was. But I observed that even
the good artisans fell into the same error as the poets;–because they were
good workmen they thought that they also knew all sorts of high matters,
and this defect in them overshadowed their wisdom; and therefore I asked
myself on behalf of the oracle, whether I would like to be as I was,
neither having their knowledge nor their ignorance, or like them in both;
and I made answer to myself and to the oracle that I was better off as I
was.
This inquisition has led to my having many enemies of the worst and most
dangerous kind, and has given occasion also to many calumnies. And I am
called wise, for my hearers always imagine that I myself possess the wisdom
which I find wanting in others: but the truth is, O men of Athens, that
God only is wise; and by his answer he intends to show that the wisdom of
men is worth little or nothing; he is not speaking of Socrates, he is only
using my name by way of illustration, as if he said, He, O men, is the
wisest, who, like Socrates, knows that his wisdom is in truth worth
nothing. And so I go about the world, obedient to the god, and search and
make enquiry into the wisdom of any one, whether citizen or stranger, who
appears to be wise; and if he is not wise, then in vindication of the
oracle I show him that he is not wise; and my occupation quite absorbs me,
and I have no time to give either to any public matter of interest or to
any concern of my own, but I am in utter poverty by reason of my devotion
to the god.
There is another thing:–young men of the richer classes, who have not much
to do, come about me of their own accord; they like to hear the pretenders
examined, and they often imitate me, and proceed to examine others; there
are plenty of persons, as they quickly discover, who think that they know
something, but really know little or nothing; and then those who are
examined by them instead of being angry with themselves are angry with me:
This confounded Socrates, they say; this villainous misleader of youth!–
and then if somebody asks them, Why, what evil does he practise or teach?
they do not know, and cannot tell; but in order that they may not appear to
be at a loss, they repeat the ready-made charges which are used against all
philosophers about teaching things up in the clouds and under the earth,
and having no gods, and making the worse appear the better cause; for they
do not like to confess that their pretence of knowledge has been detected–
which is the truth; and as they are numerous and ambitious and energetic,
and are drawn up in battle array and have persuasive tongues, they have
filled your ears with their loud and inveterate calumnies. And this is the
reason why my three accusers, Meletus and Anytus and Lycon, have set upon
me; Meletus, who has a quarrel with me on behalf of the poets; Anytus, on
behalf of the craftsmen and politicians; Lycon, on behalf of the
rhetoricians: and as I said at the beginning, I cannot expect to get rid
of such a mass of calumny all in a moment. And this, O men of Athens, is
the truth and the whole truth; I have concealed nothing, I have dissembled
nothing. And yet, I know that my plainness of speech makes them hate me,
and what is their hatred but a proof that I am speaking the truth?–Hence
has arisen the prejudice against me; and this is the reason of it, as you
will find out either in this or in any future enquiry.
I have said enough in my defence against the first class of my accusers; I
turn to the second class. They are headed by Meletus, that good man and
true lover of his country, as he calls himself. Against these, too, I must
try to make a defence:–Let their affidavit be read: it contains something
of this kind: It says that Socrates is a doer of evil, who corrupts the
youth; and who does not believe in the gods of the state, but has other new
divinities of his own. Such is the charge; and now let us examine the
particular counts. He says that I am a doer of evil, and corrupt the
youth; but I say, O men of Athens, that Meletus is a doer of evil, in that
he pretends to be in earnest when he is only in jest, and is so eager to
bring men to trial from a pretended zeal and interest about matters in
which he really never had the smallest interest. And the truth of this I
will endeavour to prove to you.
Come hither, Meletus, and let me ask a question of you. You think a great
deal about the improvement of youth?
Yes, I do.
Tell the judges, then, who is their improver; for you must know, as you
have taken the pains to discover their corrupter, and are citing and
accusing me before them. Speak, then, and tell the judges who their
improver is.–Observe, Meletus, that you are silent, and have nothing to
say. But is not this rather disgraceful, and a very considerable proof of
what I was saying, that you have no interest in the matter? Speak up,
friend, and tell us who their improver is.
The laws.
But that, my good sir, is not my meaning. I want to know who the person
is, who, in the first place, knows the laws.
The judges, Socrates, who are present in court.
What, do you mean to say, Meletus, that they are able to instruct and
improve youth?
Certainly they are.
What, all of them, or some only and not others?
All of them.
By the goddess Here, that is good news! There are plenty of improvers,
then. And what do you say of the audience,–do they improve them?
Yes, they do.
And the senators?
Yes, the senators improve them.
But perhaps the members of the assembly corrupt them?–or do they too
improve them?
They improve them.
Then every Athenian improves and elevates them; all with the exception of
myself; and I alone am their corrupter? Is that what you affirm?
That is what I stoutly affirm.
I am very unfortunate if you are right. But suppose I ask you a question:
How about horses? Does one man do them harm and all the world good? Is
not the exact opposite the truth? One man is able to do them good, or at
least not many;–the trainer of horses, that is to say, does them good, and
others who have to do with them rather injure them? Is not that true,
Meletus, of horses, or of any other animals? Most assuredly it is; whether
you and Anytus say yes or no. Happy indeed would be the condition of youth
if they had one corrupter only, and all the rest of the world were their
improvers. But you, Meletus, have sufficiently shown that you never had a
thought about the young: your carelessness is seen in your not caring
about the very things which you bring against me.
And now, Meletus, I will ask you another question–by Zeus I will: Which
is better, to live among bad citizens, or among good ones? Answer, friend,
I say; the question is one which may be easily answered. Do not the good
do their neighbours good, and the bad do them evil?
Certainly.
And is there anyone who would rather be injured than benefited by those who
live with him? Answer, my good friend, the law requires you to answer–
does any one like to be injured?
Certainly not.
And when you accuse me of corrupting and deteriorating the youth, do you
allege that I corrupt them intentionally or unintentionally?
Intentionally, I say.
But you have just admitted that the good do their neighbours good, and the
evil do them evil. Now, is that a truth which your superior wisdom has
recognized thus early in life, and am I, at my age, in such darkness and
ignorance as not to know that if a man with whom I have to live is
corrupted by me, I am very likely to be harmed by him; and yet I corrupt
him, and intentionally, too–so you say, although neither I nor any other
human being is ever likely to be convinced by you. But either I do not
corrupt them, or I corrupt them unintentionally; and on either view of the
case you lie. If my offence is unintentional, the law has no cognizance of
unintentional offences: you ought to have taken me privately, and warned
and admonished me; for if I had been better advised, I should have left off
doing what I only did unintentionally–no doubt I should; but you would
have nothing to say to me and refused to teach me. And now you bring me up
in this court, which is a place not of instruction, but of punishment.
It will be very clear to you, Athenians, as I was saying, that Meletus has
no care at all, great or small, about the matter. But still I should like
to know, Meletus, in what I am affirmed to corrupt the young. I suppose
you mean, as I infer from your indictment, that I teach them not to
acknowledge the gods which the state acknowledges, but some other new
divinities or spiritual agencies in their stead. These are the lessons by
which I corrupt the youth, as you say.
Yes, that I say emphatically.
Then, by the gods, Meletus, of whom we are speaking, tell me and the court,
in somewhat plainer terms, what you mean! for I do not as yet understand
whether you affirm that I teach other men to acknowledge some gods, and
therefore that I do believe in gods, and am not an entire atheist–this you
do not lay to my charge,–but only you say that they are not the same gods
which the city recognizes–the charge is that they are different gods. Or,
do you mean that I am an atheist simply, and a teacher of atheism?
I mean the latter–that you are a complete atheist.
What an extraordinary statement! Why do you think so, Meletus? Do you
mean that I do not believe in the godhead of the sun or moon, like other
men?
I assure you, judges, that he does not: for he says that the sun is stone,
and the moon earth.
Friend Meletus, you think that you are accusing Anaxagoras: and you have
but a bad opinion of the judges, if you fancy them illiterate to such a
degree as not to know that these doctrines are found in the books of
Anaxagoras the Clazomenian, which are full of them. And so, forsooth, the
youth are said to be taught them by Socrates, when there are not
unfrequently exhibitions of them at the theatre (Probably in allusion to
Aristophanes who caricatured, and to Euripides who borrowed the notions of
Anaxagoras, as well as to other dramatic poets.) (price of admission one
drachma at the most); and they might pay their money, and laugh at Socrates
if he pretends to father these extraordinary views. And so, Meletus, you
really think that I do not believe in any god?
I swear by Zeus that you believe absolutely in none at all.
Nobody will believe you, Meletus, and I am pretty sure that you do not
believe yourself. I cannot help thinking, men of Athens, that Meletus is
reckless and impudent, and that he has written this indictment in a spirit
of mere wantonness and youthful bravado. Has he not compounded a riddle,
thinking to try me? He said to himself:–I shall see whether the wise
Socrates will discover my facetious contradiction, or whether I shall be
able to deceive him and the rest of them. For he certainly does appear to
me to contradict himself in the indictment as much as if he said that
Socrates is guilty of not believing in the gods, and yet of believing in
them–but this is not like a person who is in earnest.
I should like you, O men of Athens, to join me in examining what I conceive
to be his inconsistency; and do you, Meletus, answer. And I must remind
the audience of my request that they would not make a disturbance if I
speak in my accustomed manner:
Did ever man, Meletus, believe in the existence of human things, and not of
human beings?…I wish, men of Athens, that he would answer, and not be
always trying to get up an interruption. Did ever any man believe in
horsemanship, and not in horses? or in flute-playing, and not in flute-
players? No, my friend; I will answer to you and to the court, as you
refuse to answer for yourself. There is no man who ever did. But now
please to answer the next question: Can a man believe in spiritual and
divine agencies, and not in spirits or demigods?
He cannot.
How lucky I am to have extracted that answer, by the assistance of the
court! But then you swear in the indictment that I teach and believe in
divine or spiritual agencies (new or old, no matter for that); at any rate,
I believe in spiritual agencies,–so you say and swear in the affidavit;
and yet if I believe in divine beings, how can I help believing in spirits
or demigods;–must I not? To be sure I must; and therefore I may assume
that your silence gives consent. Now what are spirits or demigods? Are
they not either gods or the sons of gods?
Certainly they are.
But this is what I call the facetious riddle invented by you: the demigods
or spirits are gods, and you say first that I do not believe in gods, and
then again that I do believe in gods; that is, if I believe in demigods.
For if the demigods are the illegitimate sons of gods, whether by the
nymphs or by any other mothers, of whom they are said to be the sons–what
human being will ever believe that there are no gods if they are the sons
of gods? You might as well affirm the existence of mules, and deny that of
horses and asses. Such nonsense, Meletus, could only have been intended by
you to make trial of me. You have put this into the indictment because you
had nothing real of which to accuse me. But no one who has a particle of
understanding will ever be convinced by you that the same men can believe
in divine and superhuman things, and yet not believe that there are gods
and demigods and heroes.
I have said enough in answer to the charge of Meletus: any elaborate
defence is unnecessary, but I know only too well how many are the enmities
which I have incurred, and this is what will be my destruction if I am
destroyed;–not Meletus, nor yet Anytus, but the envy and detraction of the
world, which has been the death of many good men, and will probably be the
death of many more; there is no danger of my being the last of them.
Some one will say: And are you not ashamed, Socrates, of a course of life
which is likely to bring you to an untimely end? To him I may fairly
answer: There you are mistaken: a man who is good for anything ought not
to calculate the chance of living or dying; he ought only to consider
whether in doing anything he is doing right or wrong–acting the part of a
good man or of a bad. Whereas, upon your view, the heroes who fell at Troy
were not good for much, and the son of Thetis above all, who altogether
despised danger in comparison with disgrace; and when he was so eager to
slay Hector, his goddess mother said to him, that if he avenged his
companion Patroclus, and slew Hector, he would die himself–‘Fate,’ she
said, in these or the like words, ‘waits for you next after Hector;’ he,
receiving this warning, utterly despised danger and death, and instead of
fearing them, feared rather to live in dishonour, and not to avenge his
friend. ‘Let me die forthwith,’ he replies, ‘and be avenged of my enemy,
rather than abide here by the beaked ships, a laughing-stock and a burden
of the earth.’ Had Achilles any thought of death and danger? For wherever
a man’s place is, whether the place which he has chosen or that in which he
has been placed by a commander, there he ought to remain in the hour of
danger; he should not think of death or of anything but of disgrace. And
this, O men of Athens, is a true saying.
Strange, indeed, would be my conduct, O men of Athens, if I who, when I was
ordered by the generals whom you chose to command me at Potidaea and
Amphipolis and Delium, remained where they placed me, like any other man,
facing death–if now, when, as I conceive and imagine, God orders me to
fulfil the philosopher’s mission of searching into myself and other men, I
were to desert my post through fear of death, or any other fear; that would
indeed be strange, and I might justly be arraigned in court for denying the
existence of the gods, if I disobeyed the oracle because I was afraid of
death, fancying that I was wise when I was not wise. For the fear of death
is indeed the pretence of wisdom, and not real wisdom, being a pretence of
knowing the unknown; and no one knows whether death, which men in their
fear apprehend to be the greatest evil, may not be the greatest good. Is
not this ignorance of a disgraceful sort, the ignorance which is the
conceit that a man knows what he does not know? And in this respect only I
believe myself to differ from men in general, and may perhaps claim to be
wiser than they are:–that whereas I know but little of the world below, I
do not suppose that I know: but I do know that injustice and disobedience
to a better, whether God or man, is evil and dishonourable, and I will
never fear or avoid a possible good rather than a certain evil. And
therefore if you let me go now, and are not convinced by Anytus, who said
that since I had been prosecuted I must be put to death; (or if not that I
ought never to have been prosecuted at all); and that if I escape now, your
sons will all be utterly ruined by listening to my words–if you say to me,
Socrates, this time we will not mind Anytus, and you shall be let off, but
upon one condition, that you are not to enquire and speculate in this way
any more, and that if you are caught doing so again you shall die;–if this
was the condition on which you let me go, I should reply: Men of Athens, I
honour and love you; but I shall obey God rather than you, and while I have
life and strength I shall never cease from the practice and teaching of
philosophy, exhorting any one whom I meet and saying to him after my
manner: You, my friend,–a citizen of the great and mighty and wise city
of Athens,–are you not ashamed of heaping up the greatest amount of money
and honour and reputation, and caring so little about wisdom and truth and
the greatest improvement of the soul, which you never regard or heed at
all? And if the person with whom I am arguing, says: Yes, but I do care;
then I do not leave him or let him go at once; but I proceed to interrogate
and examine and cross-examine him, and if I think that he has no virtue in
him, but only says that he has, I reproach him with undervaluing the
greater, and overvaluing the less. And I shall repeat the same words to
every one whom I meet, young and old, citizen and alien, but especially to
the citizens, inasmuch as they are my brethren. For know that this is the
command of God; and I believe that no greater good has ever happened in the
state than my service to the God. For I do nothing but go about persuading
you all, old and young alike, not to take thought for your persons or your
properties, but first and chiefly to care about the greatest improvement of
the soul. I tell you that virtue is not given by money, but that from
virtue comes money and every other good of man, public as well as private.
This is my teaching, and if this is the doctrine which corrupts the youth,
I am a mischievous person. But if any one says that this is not my
teaching, he is speaking an untruth. Wherefore, O men of Athens, I say to
you, do as Anytus bids or not as Anytus bids, and either acquit me or not;
but whichever you do, understand that I shall never alter my ways, not even
if I have to die many times.
Men of Athens, do not interrupt, but hear me; there was an understanding
between us that you should hear me to the end: I have something more to
say, at which you may be inclined to cry out; but I believe that to hear me
will be good for you, and therefore I beg that you will not cry out. I
would have you know, that if you kill such an one as I am, you will injure
yourselves more than you will injure me. Nothing will injure me, not
Meletus nor yet Anytus–they cannot, for a bad man is not permitted to
injure a better than himself. I do not deny that Anytus may, perhaps, kill
him, or drive him into exile, or deprive him of civil rights; and he may
imagine, and others may imagine, that he is inflicting a great injury upon
him: but there I do not agree. For the evil of doing as he is doing–the
evil of unjustly taking away the life of another–is greater far.
And now, Athenians, I am not going to argue for my own sake, as you may
think, but for yours, that you may not sin against the God by condemning
me, who am his gift to you. For if you kill me you will not easily find a
successor to me, who, if I may use such a ludicrous figure of speech, am a
sort of gadfly, given to the state by God; and the state is a great and
noble steed who is tardy in his motions owing to his very size, and
requires to be stirred into life. I am that gadfly which God has attached
to the state, and all day long and in all places am always fastening upon
you, arousing and persuading and reproaching you. You will not easily find
another like me, and therefore I would advise you to spare me. I dare say
that you may feel out of temper (like a person who is suddenly awakened
from sleep), and you think that you might easily strike me dead as Anytus
advises, and then you would sleep on for the remainder of your lives,
unless God in his care of you sent you another gadfly. When I say that I
am given to you by God, the proof of my mission is this:–if I had been
like other men, I should not have neglected all my own concerns or
patiently seen the neglect of them during all these years, and have been
doing yours, coming to you individually like a father or elder brother,
exhorting you to regard virtue; such conduct, I say, would be unlike human
nature. If I had gained anything, or if my exhortations had been paid,
there would have been some sense in my doing so; but now, as you will
perceive, not even the impudence of my accusers dares to say that I have
ever exacted or sought pay of any one; of that they have no witness. And I
have a sufficient witness to the truth of what I say–my poverty.
Some one may wonder why I go about in private giving advice and busying
myself with the concerns of others, but do not venture to come forward in
public and advise the state. I will tell you why. You have heard me speak
at sundry times and in divers places of an oracle or sign which comes to
me, and is the divinity which Meletus ridicules in the indictment. This
sign, which is a kind of voice, first began to come to me when I was a
child; it always forbids but never commands me to do anything which I am
going to do. This is what deters me from being a politician. And rightly,
as I think. For I am certain, O men of Athens, that if I had engaged in
politics, I should have perished long ago, and done no good either to you
or to myself. And do not be offended at my telling you the truth: for the
truth is, that no man who goes to war with you or any other multitude,
honestly striving against the many lawless and unrighteous deeds which are
done in a state, will save his life; he who will fight for the right, if he
would live even for a brief space, must have a private station and not a
public one.
I can give you convincing evidence of what I say, not words only, but what
you value far more–actions. Let me relate to you a passage of my own life
which will prove to you that I should never have yielded to injustice from
any fear of death, and that ‘as I should have refused to yield’ I must have
died at once. I will tell you a tale of the courts, not very interesting
perhaps, but nevertheless true. The only office of state which I ever
held, O men of Athens, was that of senator: the tribe Antiochis, which is
my tribe, had the presidency at the trial of the generals who had not taken
up the bodies of the slain after the battle of Arginusae; and you proposed
to try them in a body, contrary to law, as you all thought afterwards; but
at the time I was the only one of the Prytanes who was opposed to the
illegality, and I gave my vote against you; and when the orators threatened
to impeach and arrest me, and you called and shouted, I made up my mind
that I would run the risk, having law and justice with me, rather than take
part in your injustice because I feared imprisonment and death. This
happened in the days of the democracy. But when the oligarchy of the
Thirty was in power, they sent for me and four others into the rotunda, and
bade us bring Leon the Salaminian from Salamis, as they wanted to put him
to death. This was a specimen of the sort of commands which they were
always giving with the view of implicating as many as possible in their
crimes; and then I showed, not in word only but in deed, that, if I may be
allowed to use such an expression, I cared not a straw for death, and that
my great and only care was lest I should do an unrighteous or unholy thing.
For the strong arm of that oppressive power did not frighten me into doing
wrong; and when we came out of the rotunda the other four went to Salamis
and fetched Leon, but I went quietly home. For which I might have lost my
life, had not the power of the Thirty shortly afterwards come to an end.
And many will witness to my words.
Now do you really imagine that I could have survived all these years, if I
had led a public life, supposing that like a good man I had always
maintained the right and had made justice, as I ought, the first thing? No
indeed, men of Athens, neither I nor any other man. But I have been always
the same in all my actions, public as well as private, and never have I
yielded any base compliance to those who are slanderously termed my
disciples, or to any other. Not that I have any regular disciples. But if
any one likes to come and hear me while I am pursuing my mission, whether
he be young or old, he is not excluded. Nor do I converse only with those
who pay; but any one, whether he be rich or poor, may ask and answer me and
listen to my words; and whether he turns out to be a bad man or a good one,
neither result can be justly imputed to me; for I never taught or professed
to teach him anything. And if any one says that he has ever learned or
heard anything from me in private which all the world has not heard, let me
tell you that he is lying.
But I shall be asked, Why do people delight in continually conversing with
you? I have told you already, Athenians, the whole truth about this
matter: they like to hear the cross-examination of the pretenders to
wisdom; there is amusement in it. Now this duty of cross-examining other
men has been imposed upon me by God; and has been signified to me by
oracles, visions, and in every way in which the will of divine power was
ever intimated to any one. This is true, O Athenians, or, if not true,
would be soon refuted. If I am or have been corrupting the youth, those of
them who are now grown up and have become sensible that I gave them bad
advice in the days of their youth should come forward as accusers, and take
their revenge; or if they do not like to come themselves, some of their
relatives, fathers, brothers, or other kinsmen, should say what evil their
families have suffered at my hands. Now is their time. Many of them I see
in the court. There is Crito, who is of the same age and of the same deme
with myself, and there is Critobulus his son, whom I also see. Then again
there is Lysanias of Sphettus, who is the father of Aeschines–he is
present; and also there is Antiphon of Cephisus, who is the father of
Epigenes; and there are the brothers of several who have associated with
me. There is Nicostratus the son of Theosdotides, and the brother of
Theodotus (now Theodotus himself is dead, and therefore he, at any rate,
will not seek to stop him); and there is Paralus the son of Demodocus, who
had a brother Theages; and Adeimantus the son of Ariston, whose brother
Plato is present; and Aeantodorus, who is the brother of Apollodorus, whom
I also see. I might mention a great many others, some of whom Meletus
should have produced as witnesses in the course of his speech; and let him
still produce them, if he has forgotten–I will make way for him. And let
him say, if he has any testimony of the sort which he can produce. Nay,
Athenians, the very opposite is the truth. For all these are ready to
witness on behalf of the corrupter, of the injurer of their kindred, as
Meletus and Anytus call me; not the corrupted youth only–there might have
been a motive for that–but their uncorrupted elder relatives. Why should
they too support me with their testimony? Why, indeed, except for the sake
of truth and justice, and because they know that I am speaking the truth,
and that Meletus is a liar.
Well, Athenians, this and the like of this is all the defence which I have
to offer. Yet a word more. Perhaps there may be some one who is offended
at me, when he calls to mind how he himself on a similar, or even a less
serious occasion, prayed and entreated the judges with many tears, and how
he produced his children in court, which was a moving spectacle, together
with a host of relations and friends; whereas I, who am probably in danger
of my life, will do none of these things. The contrast may occur to his
mind, and he may be set against me, and vote in anger because he is
displeased at me on this account. Now if there be such a person among
you,–mind, I do not say that there is,–to him I may fairly reply: My
friend, I am a man, and like other men, a creature of flesh and blood, and
not ‘of wood or stone,’ as Homer says; and I have a family, yes, and sons,
O Athenians, three in number, one almost a man, and two others who are
still young; and yet I will not bring any of them hither in order to
petition you for an acquittal. And why not? Not from any self-assertion
or want of respect for you. Whether I am or am not afraid of death is
another question, of which I will not now speak. But, having regard to
public opinion, I feel that such conduct would be discreditable to myself,
and to you, and to the whole state. One who has reached my years, and who
has a name for wisdom, ought not to demean himself. Whether this opinion
of me be deserved or not, at any rate the world has decided that Socrates
is in some way superior to other men. And if those among you who are said
to be superior in wisdom and courage, and any other virtue, demean
themselves in this way, how shameful is their conduct! I have seen men of
reputation, when they have been condemned, behaving in the strangest
manner: they seemed to fancy that they were going to suffer something
dreadful if they died, and that they could be immortal if you only allowed
them to live; and I think that such are a dishonour to the state, and that
any stranger coming in would have said of them that the most eminent men of
Athens, to whom the Athenians themselves give honour and command, are no
better than women. And I say that these things ought not to be done by
those of us who have a reputation; and if they are done, you ought not to
permit them; you ought rather to show that you are far more disposed to
condemn the man who gets up a doleful scene and makes the city ridiculous,
than him who holds his peace.
But, setting aside the question of public opinion, there seems to be
something wrong in asking a favour of a judge, and thus procuring an
acquittal, instead of informing and convincing him. For his duty is, not
to make a present of justice, but to give judgment; and he has sworn that
he will judge according to the laws, and not according to his own good
pleasure; and we ought not to encourage you, nor should you allow
yourselves to be encouraged, in this habit of perjury–there can be no
piety in that. Do not then require me to do what I consider dishonourable
and impious and wrong, especially now, when I am being tried for impiety on
the indictment of Meletus. For if, O men of Athens, by force of persuasion
and entreaty I could overpower your oaths, then I should be teaching you to
believe that there are no gods, and in defending should simply convict
myself of the charge of not believing in them. But that is not so–far
otherwise. For I do believe that there are gods, and in a sense higher
than that in which any of my accusers believe in them. And to you and to
God I commit my cause, to be determined by you as is best for you and me.
…
There are many reasons why I am not grieved, O men of Athens, at the vote
of condemnation. I expected it, and am only surprised that the votes are
so nearly equal; for I had thought that the majority against me would have
been far larger; but now, had thirty votes gone over to the other side, I
should have been acquitted. And I may say, I think, that I have escaped
Meletus. I may say more; for without the assistance of Anytus and Lycon,
any one may see that he would not have had a fifth part of the votes, as
the law requires, in which case he would have incurred a fine of a thousand
drachmae.
And so he proposes death as the penalty. And what shall I propose on my
part, O men of Athens? Clearly that which is my due. And what is my due?
What return shall be made to the man who has never had the wit to be idle
during his whole life; but has been careless of what the many care for–
wealth, and family interests, and military offices, and speaking in the
assembly, and magistracies, and plots, and parties. Reflecting that I was
really too honest a man to be a politician and live, I did not go where I
could do no good to you or to myself; but where I could do the greatest
good privately to every one of you, thither I went, and sought to persuade
every man among you that he must look to himself, and seek virtue and
wisdom before he looks to his private interests, and look to the state
before he looks to the interests of the state; and that this should be the
order which he observes in all his actions. What shall be done to such an
one? Doubtless some good thing, O men of Athens, if he has his reward; and
the good should be of a kind suitable to him. What would be a reward
suitable to a poor man who is your benefactor, and who desires leisure that
he may instruct you? There can be no reward so fitting as maintenance in
the Prytaneum, O men of Athens, a reward which he deserves far more than
the citizen who has won the prize at Olympia in the horse or chariot race,
whether the chariots were drawn by two horses or by many. For I am in
want, and he has enough; and he only gives you the appearance of happiness,
and I give you the reality. And if I am to estimate the penalty fairly, I
should say that maintenance in the Prytaneum is the just return.
Perhaps you think that I am braving you in what I am saying now, as in what
I said before about the tears and prayers. But this is not so. I speak
rather because I am convinced that I never intentionally wronged any one,
although I cannot convince you–the time has been too short; if there were
a law at Athens, as there is in other cities, that a capital cause should
not be decided in one day, then I believe that I should have convinced you.
But I cannot in a moment refute great slanders; and, as I am convinced that
I never wronged another, I will assuredly not wrong myself. I will not say
of myself that I deserve any evil, or propose any penalty. Why should I?
because I am afraid of the penalty of death which Meletus proposes? When I
do not know whether death is a good or an evil, why should I propose a
penalty which would certainly be an evil? Shall I say imprisonment? And
why should I live in prison, and be the slave of the magistrates of the
year–of the Eleven? Or shall the penalty be a fine, and imprisonment
until the fine is paid? There is the same objection. I should have to lie
in prison, for money I have none, and cannot pay. And if I say exile (and
this may possibly be the penalty which you will affix), I must indeed be
blinded by the love of life, if I am so irrational as to expect that when
you, who are my own citizens, cannot endure my discourses and words, and
have found them so grievous and odious that you will have no more of them,
others are likely to endure me. No indeed, men of Athens, that is not very
likely. And what a life should I lead, at my age, wandering from city to
city, ever changing my place of exile, and always being driven out! For I
am quite sure that wherever I go, there, as here, the young men will flock
to me; and if I drive them away, their elders will drive me out at their
request; and if I let them come, their fathers and friends will drive me
out for their sakes.
Some one will say: Yes, Socrates, but cannot you hold your tongue, and
then you may go into a foreign city, and no one will interfere with you?
Now I have great difficulty in making you understand my answer to this.
For if I tell you that to do as you say would be a disobedience to the God,
and therefore that I cannot hold my tongue, you will not believe that I am
serious; and if I say again that daily to discourse about virtue, and of
those other things about which you hear me examining myself and others, is
the greatest good of man, and that the unexamined life is not worth living,
you are still less likely to believe me. Yet I say what is true, although
a thing of which it is hard for me to persuade you. Also, I have never
been accustomed to think that I deserve to suffer any harm. Had I money I
might have estimated the offence at what I was able to pay, and not have
been much the worse. But I have none, and therefore I must ask you to
proportion the fine to my means. Well, perhaps I could afford a mina, and
therefore I propose that penalty: Plato, Crito, Critobulus, and
Apollodorus, my friends here, bid me say thirty minae, and they will be the
sureties. Let thirty minae be the penalty; for which sum they will be
ample security to you.
…
Not much time will be gained, O Athenians, in return for the evil name
which you will get from the detractors of the city, who will say that you
killed Socrates, a wise man; for they will call me wise, even although I am
not wise, when they want to reproach you. If you had waited a little
while, your desire would have been fulfilled in the course of nature. For
I am far advanced in years, as you may perceive, and not far from death. I
am speaking now not to all of you, but only to those who have condemned me
to death. And I have another thing to say to them: you think that I was
convicted because I had no words of the sort which would have procured my
acquittal–I mean, if I had thought fit to leave nothing undone or unsaid.
Not so; the deficiency which led to my conviction was not of words–
certainly not. But I had not the boldness or impudence or inclination to
address you as you would have liked me to do, weeping and wailing and
lamenting, and saying and doing many things which you have been accustomed
to hear from others, and which, as I maintain, are unworthy of me. I
thought at the time that I ought not to do anything common or mean when in
danger: nor do I now repent of the style of my defence; I would rather die
having spoken after my manner, than speak in your manner and live. For
neither in war nor yet at law ought I or any man to use every way of
escaping death. Often in battle there can be no doubt that if a man will
throw away his arms, and fall on his knees before his pursuers, he may
escape death; and in other dangers there are other ways of escaping death,
if a man is willing to say and do anything. The difficulty, my friends, is
not to avoid death, but to avoid unrighteousness; for that runs faster than
death. I am old and move slowly, and the slower runner has overtaken me,
and my accusers are keen and quick, and the faster runner, who is
unrighteousness, has overtaken them. And now I depart hence condemned by
you to suffer the penalty of death,–they too go their ways condemned by
the truth to suffer the penalty of villainy and wrong; and I must abide by
my award–let them abide by theirs. I suppose that these things may be
regarded as fated,–and I think that they are well.
And now, O men who have condemned me, I would fain prophesy to you; for I
am about to die, and in the hour of death men are gifted with prophetic
power. And I prophesy to you who are my murderers, that immediately after
my departure punishment far heavier than you have inflicted on me will
surely await you. Me you have killed because you wanted to escape the
accuser, and not to give an account of your lives. But that will not be as
you suppose: far otherwise. For I say that there will be more accusers of
you than there are now; accusers whom hitherto I have restrained: and as
they are younger they will be more inconsiderate with you, and you will be
more offended at them. If you think that by killing men you can prevent
some one from censuring your evil lives, you are mistaken; that is not a
way of escape which is either possible or honourable; the easiest and the
noblest way is not to be disabling others, but to be improving yourselves.
This is the prophecy which I utter before my departure to the judges who
have condemned me.
Friends, who would have acquitted me, I would like also to talk with you
about the thing which has come to pass, while the magistrates are busy, and
before I go to the place at which I must die. Stay then a little, for we
may as well talk with one another while there is time. You are my friends,
and I should like to show you the meaning of this event which has happened
to me. O my judges–for you I may truly call judges–I should like to tell
you of a wonderful circumstance. Hitherto the divine faculty of which the
internal oracle is the source has constantly been in the habit of opposing
me even about trifles, if I was going to make a slip or error in any
matter; and now as you see there has come upon me that which may be
thought, and is generally believed to be, the last and worst evil. But the
oracle made no sign of opposition, either when I was leaving my house in
the morning, or when I was on my way to the court, or while I was speaking,
at anything which I was going to say; and yet I have often been stopped in
the middle of a speech, but now in nothing I either said or did touching
the matter in hand has the oracle opposed me. What do I take to be the
explanation of this silence? I will tell you. It is an intimation that
what has happened to me is a good, and that those of us who think that
death is an evil are in error. For the customary sign would surely have
opposed me had I been going to evil and not to good.
Let us reflect in another way, and we shall see that there is great reason
to hope that death is a good; for one of two things–either death is a
state of nothingness and utter unconsciousness, or, as men say, there is a
change and migration of the soul from this world to another. Now if you
suppose that there is no consciousness, but a sleep like the sleep of him
who is undisturbed even by dreams, death will be an unspeakable gain. For
if a person were to select the night in which his sleep was undisturbed
even by dreams, and were to compare with this the other days and nights of
his life, and then were to tell us how many days and nights he had passed
in the course of his life better and more pleasantly than this one, I think
that any man, I will not say a private man, but even the great king will
not find many such days or nights, when compared with the others. Now if
death be of such a nature, I say that to die is gain; for eternity is then
only a single night. But if death is the journey to another place, and
there, as men say, all the dead abide, what good, O my friends and judges,
can be greater than this? If indeed when the pilgrim arrives in the world
below, he is delivered from the professors of justice in this world, and
finds the true judges who are said to give judgment there, Minos and
Rhadamanthus and Aeacus and Triptolemus, and other sons of God who were
righteous in their own life, that pilgrimage will be worth making. What
would not a man give if he might converse with Orpheus and Musaeus and
Hesiod and Homer? Nay, if this be true, let me die again and again. I
myself, too, shall have a wonderful interest in there meeting and
conversing with Palamedes, and Ajax the son of Telamon, and any other
ancient hero who has suffered death through an unjust judgment; and there
will be no small pleasure, as I think, in comparing my own sufferings with
theirs. Above all, I shall then be able to continue my search into true
and false knowledge; as in this world, so also in the next; and I shall
find out who is wise, and who pretends to be wise, and is not. What would
not a man give, O judges, to be able to examine the leader of the great
Trojan expedition; or Odysseus or Sisyphus, or numberless others, men and
women too! What infinite delight would there be in conversing with them
and asking them questions! In another world they do not put a man to death
for asking questions: assuredly not. For besides being happier than we
are, they will be immortal, if what is said is true.
Wherefore, O judges, be of good cheer about death, and know of a certainty,
that no evil can happen to a good man, either in life or after death. He
and his are not neglected by the gods; nor has my own approaching end
happened by mere chance. But I see clearly that the time had arrived when
it was better for me to die and be released from trouble; wherefore the
oracle gave no sign. For which reason, also, I am not angry with my
condemners, or with my accusers; they have done me no harm, although they
did not mean to do me any good; and for this I may gently blame them.
Still I have a favour to ask of them. When my sons are grown up, I would
ask you, O my friends, to punish them; and I would have you trouble them,
as I have troubled you, if they seem to care about riches, or anything,
more than about virtue; or if they pretend to be something when they are
really nothing,–then reprove them, as I have reproved you, for not caring
about that for which they ought to care, and thinking that they are
something when they are really nothing. And if you do this, both I and my
sons will have received justice at your hands.
The hour of departure has arrived, and we go our ways–I to die, and you to
live. Which is better God only knows.
30 Saturday Aug 2008
Posted in 2000s, American, Cleveland, Smith (Steven B), Writing
We come from light
We go to light
But what a heavy in between
– by Steven B. Smith
photo of Smith 2008
at Mac’s Backs on Coventry
by Jesus Crisis
Smith’s poems used with his permission.
Please visit Smith’s renowned art and poetry website at www.agentofchaos.com
Follow his and his wife Lady’s excellent adventures at www.walkingthinice.com
Get Smithed on MySpace at http://www.myspace.com/smithcrimes
Read a Jesus Crisis blog about Smith at S is for Smith (my favorite poets from A to Z – volume 19)
29 Friday Aug 2008
Posted in 1100s, 1800s, FitzGerald (Edward), Khayyam (Omar), Persian, Writing
The Rubaiyat of Omar Khayyam
(Translated into English in 1859 by Edward FitzGerald)
I.
AWAKE! for Morning in the Bowl of Night
Has flung the Stone that puts the Stars to Flight:
And Lo! the Hunter of the East has caught
The Sultan’s Turret in a Noose of Light.
II.
Dreaming when Dawn’s Left Hand was in the Sky
I heard a voice within the Tavern cry,
“Awake, my Little ones, and fill the Cup
Before Life’s Liquor in its Cup be dry.”
III.
And, as the Cock crew, those who stood before
The Tavern shouted — “Open then the Door!
You know how little while we have to stay,
And, once departed, may return no more.”
IV.
Now the New Year reviving old Desires,
The thoughtful Soul to Solitude retires,
Where the White Hand of Moses on the Bough
Puts out, and Jesus from the Ground suspires.
V.
Iram indeed is gone with all its Rose,
And Jamshyd’s Sev’n-ring’d Cup where no one Knows;
But still the Vine her ancient ruby yields,
And still a Garden by the Water blows.
VI.
And David’s Lips are lock’t; but in divine
High piping Pehlevi, with “Wine! Wine! Wine!
Red Wine!” — the Nightingale cries to the Rose
That yellow Cheek of hers to incarnadine.
VII.
Come, fill the Cup, and in the Fire of Spring
The Winter Garment of Repentance fling:
The Bird of Time has but a little way
To fly — and Lo! the Bird is on the Wing.
VIII.
Whether at Naishapur or Babylon,
Whether the Cup with sweet or bitter run,
The Wine of Life keeps oozing drop by drop,
The Leaves of Life kep falling one by one.
IX.
Morning a thousand Roses brings, you say;
Yes, but where leaves the Rose of Yesterday?
And this first Summer month that brings the Rose
Shall take Jamshyd and Kaikobad away.
X.
But come with old Khayyam, and leave the Lot
Of Kaikobad and Kaikhosru forgot:
Let Rustum lay about him as he will,
Or Hatim Tai cry Supper — heed them not.
XI.
With me along the strip of Herbage strown
That just divides the desert from the sown,
Where name of Slave and Sultan is forgot —
And Peace is Mahmud on his Golden Throne!
XII.
A Book of Verses underneath the Bough,
A Jug of Wine, a Loaf of Bread, — and Thou
Beside me singing in the Wilderness —
Oh, Wilderness were Paradise enow!
XIII.
Some for the Glories of This World; and some
Sigh for the Prophet’s Paradise to come;
Ah, take the Cash, and let the Promise go,
Nor heed the rumble of a distant Drum!
XIV.
Were it not Folly, Spider-like to spin
The Thread of present Life away to win —
What? for ourselves, who know not if we shall
Breathe out the very Breath we now breathe in!
XV.
Look to the Rose that blows about us — “Lo,
Laughing,” she says, “into the World I blow:
At once the silken Tassel of my Purse
Tear, and its Treasure on the Garden throw.”
XVI.
The Worldly Hope men set their Hearts upon
Turns Ashes — or it prospers; and anon,
Like Snow upon the Desert’s dusty Face
Lighting a little Hour or two — is gone.
XVII.
And those who husbanded the Golden Grain,
And those who flung it to the Winds like Rain,
Alike to no such aureate Earth are turn’d
As, buried once, Men want dug up again.
XVIII.
Think, in this batter’d Caravanserai
Whose Doorways are alternate Night and Day,
How Sultan after Sultan with his Pomp
Abode his Hour or two and went his way.
XIX.
They say the Lion and the Lizard keep
The Courts where Jamshyd gloried and drank deep:
And Bahram, that great Hunter — the Wild Ass
Stamps o’er his Head, but cannot break his Sleep.
XX.
I sometimes think that never blows so red
The Rose as where some buried Caesar bled;
That every Hyacinth the Garden wears
Dropt in its Lap from some once lovely Head.
XXI.
And this delightful Herb whose tender Green
Fledges the River’s Lip on which we lean —
Ah, lean upon it lightly! for who knows
From what once lovely Lip it springs unseen!
XXII.
Ah, my Beloved, fill the Cup that clears
To-day of past Regrets and future Fears —
To-morrow? — Why, To-morrow I may be
Myself with Yesterday’s Sev’n Thousand Years.
XXIII.
Lo! some we loved, the loveliest and best
That Time and Fate of all their Vintage prest,
Have drunk their Cup a Round or two before,
And one by one crept silently to Rest.
XXIV.
And we, that now make merry in the Room
They left, and Summer dresses in new Bloom,
Ourselves must we beneath the Couch of Earth
Descend, ourselves to make a Couch — for whom?
XXV.
Ah, make the most of what we may yet spend,
Before we too into the Dust descend;
Dust into Dust, and under Dust, to lie;
Sans Wine, sans Song, sans Singer, and — sans End!
XXVI.
Alike for those who for To-day prepare,
And those that after some To-morrow stare,
A Muezzin from the Tower of Darkness cries
“Fools! Your Reward is neither Here nor There!”
XXVII.
Why, all the Saints and Sages who discuss’d
Of the Two Worlds so learnedly, are thrust
Like foolish Prophets forth; their Works to Scorn
Are scatter’d, and their Mouths are stopt with Dust.
XXVIII.
Oh, come with old Khayyam, and leave the Wise
To talk; one thing is certain, that Life flies;
One thing is certain, and the Rest is Lies;
The Flower that once has blown forever dies.
XXIX.
Myself when young did eagerly frequent
Doctor and Saint, and heard great Argument
About it and about; but evermore
Came out by the same Door as in I went.
XXX.
With them the Seed of Wisdom did I sow,
And with my own hand labour’d it to grow:
And this was all the Harvest that I reap’d —
“I came like Water and like Wind I go.”
XXXI.
Into this Universe, and Why not knowing,
Nor Whence, like Water willy-nilly flowing:
And out of it, as Wind along the Waste,
I know not Whither, willy-nilly blowing.
XXXII.
Up from Earth’s Centre through the Seventh Gate
I rose, and on the Throne of Saturn sate,
And many Knots unravel’d by the Road;
But not the Master-Knot of Human Fate.
XXXIII.
There was the Door to which I found no Key:
There was the Veil through which I could not see:
Some little talk awhile of Me and Thee
There was — and then no more of Thee and Me.
XXXIV.
Then to the rolling Heav’n itself I cried,
Asking, “What Lamp had Destiny to guide
Her little Children stumbling in the Dark?”
And — “A blind Understanding!” Heav’n replied.
XXXV.
Then to the Lip of this poor earthen Urn
I lean’d, the secret Well of Life to learn:
And Lip to Lip it murmur’d — “While you live,
Drink! — for, once dead, you never shall return.”
XXXVI.
I think the Vessel, that with fugitive
Articulation answer’d, once did live,
And merry-make, and the cold Lip I kiss’d,
How many Kisses might it take — and give!
XXXVII.
For in the Market-place, one Dusk of Day,
I watch’d the Potter thumping his wet Clay:
And with its all obliterated Tongue
It murmur’d — “Gently, Brother, gently, pray!”
XXXVIII.
And has not such a Story from of Old
Down Man’s successive generations roll’d
Of such a clod of saturated Earth
Cast by the Maker into Human mould?
XXXIX.
Ah, fill the Cup: — what boots it to repeat
How Time is slipping underneath our Feet:
Unborn To-morrow, and dead Yesterday,
Why fret about them if To-day be sweet!
XL.
A Moment’s Halt — a momentary taste
Of Being from the Well amid the Waste —
And Lo! the phantom Caravan has reach’d
The Nothing it set out from — Oh, make haste!
XLI.
Oh, plagued no more with Human or Divine,
To-morrow’s tangle to itself resign,
And lose your fingers in the tresses of
The Cypress-slender Minister of Wine.
XLII.
Waste not your Hour, nor in the vain pursuit
Of This and That endeavor and dispute;
Better be merry with the fruitful Grape
Than sadden after none, or bitter, fruit.
XLIII.
You know, my Frien
ds, with what a brave Carouse
I made a Second Marriage in my house;
Divorced old barren Reason from my Bed,
And took the Daughter of the Vine to Spouse.
XLIV.
And lately, by the Tavern Door agape,
Came stealing through the Dusk an Angel Shape
Bearing a Vessel on his Shoulder; and
He bid me taste of it; and ’twas — the Grape!
XLV.
The Grape that can with Logic absolute
The Two-and-Seventy jarring Sects confute:
The subtle Alchemest that in a Trice
Life’s leaden Metal into Gold transmute.
XLVI.
Why, be this Juice the growth of God, who dare
Blaspheme the twisted tendril as Snare?
A Blessing, we should use it, should we not?
And if a Curse — why, then, Who set it there?
XLVII.
But leave the Wise to wrangle, and with me
The Quarrel of the Universe let be:
And, in some corner of the Hubbub couch’d,
Make Game of that which makes as much of Thee.
XLVIII.
For in and out, above, about, below,
‘Tis nothing but a Magic Shadow-show,
Play’d in a Box whose Candle is the Sun,
Round which we Phantom Figures come and go.
XLIX.
Strange, is it not? that of the myriads who
Before us pass’d the door of Darkness through
Not one returns to tell us of the Road,
Which to discover we must travel too.
L.
The Revelations of Devout and Learn’d
Who rose before us, and as Prophets burn’d,
Are all but Stories, which, awoke from Sleep,
They told their fellows, and to Sleep return’d.
LI.
Why, if the Soul can fling the Dust aside,
And naked on the Air of Heaven ride,
Is’t not a shame — Is’t not a shame for him
So long in this Clay suburb to abide?
LII.
But that is but a Tent wherein may rest
A Sultan to the realm of Death addrest;
The Sultan rises, and the dark Ferrash
Strikes, and prepares it for another guest.
LIII.
I sent my Soul through the Invisible,
Some letter of that After-life to spell:
And after many days my Soul return’d
And said, “Behold, Myself am Heav’n and Hell.”
LIV.
Heav’n but the Vision of fulfill’d Desire,
And Hell the Shadow of a Soul on fire,
Cast on the Darkness into which Ourselves,
So late emerg’d from, shall so soon expire.
LV.
While the Rose blows along the River Brink,
With old Khayyam and ruby vintage drink:
And when the Angel with his darker Draught
Draws up to Thee — take that, and do not shrink.
LVI.
And fear not lest Existence closing your
Account, should lose, or know the type no more;
The Eternal Saki from the Bowl has pour’d
Millions of Bubbls like us, and will pour.
LVII.
When You and I behind the Veil are past,
Oh but the long long while the World shall last,
Which of our Coming and Departure heeds
As much as Ocean of a pebble-cast.
LVIII.
‘Tis all a Chequer-board of Nights and Days
Where Destiny with Men for Pieces plays:
Hither and thither moves, and mates, and slays,
And one by one back in the Closet lays.
LIX.
The Ball no Question makes of Ayes and Noes,
But Right or Left, as strikes the Player goes;
And he that toss’d Thee down into the Field,
He knows about it all — He knows — HE knows!
LX.
The Moving Finger writes; and, having writ,
Moves on: nor all thy Piety nor Wit
Shall lure it back to cancel half a Line,
Nor all thy Tears wash out a Word of it.
LXI.
For let Philosopher and Doctor preach
Of what they will, and what they will not — each
Is but one Link in an eternal Chain
That none can slip, nor break, nor over-reach.
LXII.
And that inverted Bowl we call The Sky,
Whereunder crawling coop’t we live and die,
Lift not thy hands to it for help — for It
Rolls impotently on as Thou or I.
LXIII.
With Earth’s first Clay They did the Last Man knead,
And then of the Last Harvest sow’d the Seed:
Yea, the first Morning of Creation wrote
What the Last Dawn of Reckoning shall read.
LXIV.
Yesterday This Day’s Madness did prepare;
To-morrow’s Silence, Triumph, or Despair:
Drink! for you know not whence you came, nor why:
Drink! for you know not why you go, nor where.
LXV.
I tell You this — When, starting from the Goal,
Over the shoulders of the flaming Foal
Of Heav’n Parwin and Mushtari they flung,
In my predestin’d Plot of Dust and Soul.
LXVI.
The Vine has struck a fiber: which about
If clings my Being — let the Dervish flout;
Of my Base metal may be filed a Key,
That shall unlock the Door he howls without.
LXVII.
And this I know: whether the one True Light,
Kindle to Love, or Wrath — consume me quite,
One Glimpse of It within the Tavern caught
Better than in the Temple lost outright.
LXVIII.
What! out of senseless Nothing to provoke
A conscious Something to resent the yoke
Of unpermitted Pleasure, under pain
Of Everlasting Penalties, if broke!
LXIX.
What! from his helpless Creature be repaid
Pure Gold for what he lent us dross-allay’d —
Sue for a Debt we never did contract,
And cannot answer — Oh the sorry trade!
LXX.
Nay, but for terror of his wrathful Face,
I swear I will not call Injustice Grace;
Not one Good Fellow of the Tavern but
Would kick so poor a Coward from the place.
LXXI.
Oh Thou, who didst with pitfall and with gin
Beset the Road I was to wander in,
Thou will not with Predestin’d Evil round
Enmesh me, and impute my Fall to Sin?
LXXII.
Oh, Thou, who Man of baser Earth didst make,
And who with Eden didst devise the Snake;
For all the Sin wherewith the Face of Man
Is blacken’d, Man’s Forgiveness give — and take!
LXXIII.
Listen again. One Evening at the Close
Of Ramazan, ere the better Moon arose,
In that old Potter’s Shop I stood alone
With the clay Population round in Rows.
LXXIV.
And, strange to tell, among that Earthen Lot
Some could articulate, while others not:
And suddenly one more impatient cried —
“Who is the Potter, pray, and who the Pot?”
LXXV.
Then said another — “Surely not in vain
My Substance from the common Earth was ta’en,
That He who subtly wrought me into Shape
Should stamp me back to common Earth again.”
LXXVI.
Another said — “Why, ne’er a peevish Boy,
Would break the Bowl from which he drank in Joy;
Shall He that made the vessel in pure Love
And Fancy, in an after Rage destroy?”
LXXVII.
None answer’d this; but after Silence spake
A Vessel of a more ungainly Make:
“They sneer at me for leaning all awry;
What! did the Hand then of the Potter shake?”
LXXVIII:
“Why,” said another, “Some there are who tell
Of one who threatens he will toss to Hell
The luckless Pots he marred in making — Pish!
He’s a Good Fellow, and ’twill all be well.”
LXXIX.
Then said another with a long-drawn Sigh,
“My Clay with long oblivion is gone dry:
But, fill me with the old familiar Juice,
Methinks I might recover by-and-by!”
LXXX.
So while the Vessels one by one were speaking,
The Little Moon look’d in that all were seeking:
And then they jogg’d each other, “Brother! Brother!
Now for the Porter’s shoulder-knot a-creaking!”
LXXXI.
Ah, with the Grape my fading Life provide,
And wash my Body whence the Life has died,
And in a Windingsheet of Vine-leaf wrapt,
So bury me by some sweet Garden-side.
LXXXII.
That ev’n my buried Ashes such a Snare
Of Perfume shall fling up into the Air,
As not a True Believer passing by
But shall be overtaken unaware.
LXXXIII.
Indeed the Idols I have loved so long
Have done my Credit in Men’s Eye much wrong:
Have drown’d my Honour in a shallow Cup,
And sold my Reputation for a Song.
LXXXIV.
Indeed, indeed, Repentance oft before
I swore — but was I sober when I swore?
And then, and then came Spring, and Rose-in-hand
My thread-bare Penitence apieces tore.
LXXXV.
And much as Wine has play’d the Infidel,
And robb’d me of my Robe of Honor — well,
I often wonder what the Vintners buy
One half so precious as the Goods they sell.
LXXXVI.
Alas, that Spring sho
uld vanish with the Rose!
That Youth’s sweet-scented Manuscript should close!
The Nightingale that in the Branches sang,
Ah, whence, and whither flown again, who knows!
LXXXVII.
Would but the Desert of the Fountain yield
One glimpse — If dimly, yet indeed, reveal’d
To which the fainting Traveller might spring,
As springs the trampled herbage of the field!
LXXXVIII.
Ah Love! could thou and I with Fate conspire
To grasp this sorry Scheme of Things entire,
Would not we shatter it to bits — and then
Re-mould it nearer to the Heart’s Desire!
LXXXIX.
Ah, Moon of my Delight who know’st no wane,
The Moon of Heav’n is rising once again:
How oft hereafter rising shall she look
Through this same Garden after me — in vain!
XC.
And when like her, oh Saki, you shall pass
Among the Guests star-scatter’d on the Grass,
And in your joyous errand reach the spot
Where I made one — turn down an empty Glass!
TAMAM SHUD
29 Friday Aug 2008
Posted in 2000s, American, Essays, Morrison (Anna)
photo of Anna C. Morrison lifted from her MySpace page
Marginalia
When you write me into the margins (even though some of my favorite books have the best insights written in scribbled frantic pencil marks scattered around the pages in my own handwriting, or reasonable facsimile thereof), I feel like I can never fill the full page, even though I am worthy of so much more than a mere paragraph, which I don’t even get the honor to write. I can only scribble frantically, trying to keep up with the pages as they turn, learning new words and hopping on my eraser to censor my editorials, correcting grammar that has already been set in ink. Someday my lead will break, and the margins will be clean once more, your hovering insight gone from sight. And then what will you do? Read the same boring words over and over again, hoping for more, but that is all she wrote.
© 2007 Anna C. Morrison
used with the author’s permission
* * * * *
Anna C. Morrison is a children’s author and popular blogger from southern California
Find her here: http://annacmorrison.blogspot.com/
and here: http://www.myspace.com/angeliqueshakespeare
28 Thursday Aug 2008
Smith3 – foto by Steven B. Smith
Lamentation 5 – The Faithful Bewail
Serpent servant sorrows sire
Brags big broths in briny bowls
But aftermath of meat belief
Is math to meat retreat
For more Steven B. Smith, please check out these links:
www.agentofchaos.com – thousands of pages of some of the best art and poetry you’ll find online
www.walkingthinice.com – a blog following the always-interesting adventures of Smith and Lady
http://www.deepcleveland.com/artcrimes.html – to order back issues of Smith’s ArtCrimes
http://www.myspace.com/smithcrimes – for Steven B. Smith’s MySpace page
S is for Smith (my favorite poets from A to Z – volume 19) – a blog by Jesus Crisis
and click here to order Cleveland Poetry Scenes (which features Smith) from Amazon.
28 Thursday Aug 2008
Posted in 1900s, American, Pound (Ezra), Writing
Further Instructions [from Lustra, 1913-1915]
Come, my songs, let us express our baser passions.
Let us express our envy for the man with a steady job and no worry about the future.
You are very idle, my songs,
I fear you will come to a bad end.
You stand about the streets, You loiter at the corners and bus-stops,
You do next to nothing at all.
You do not even express our inner nobilitys,
You will come to a very bad end.
And I? I have gone half-cracked.
I have talked to you so much that I almost see you about me,
Insolent little beasts! Shameless! Devoid of clothing!
But you, newest song of the lot,
You are not old enough to have done much mischief.
I will get you a green coat out of China
With dragons worked upon it.
I will get you the scarlet silk trousers
From the statue of the infant Christ at Santa Maria Novella;
Lest they say we are lacking in taste,
Or that there is no caste in this family.
Crisis Chronicles Cyber Litmag (2008-2015) 