lust

IN seventy five the Critick of our years
Commenc'd our war with Phillip and his peers.
Whither the sun in Leo had inspir'd
A feav'rish heat, and Pagan spirits fir'd?
Whither some Romish Agent hatcht the plot?
Or whither they themselves? appeareth not.
Whither our infant thrivings did invite?
Or whither to our lands pretended right?
Is hard to say; but Indian spirits need
No grounds but lust to make a Christian bleed.


And here methinks I see this greazy Lout
With all his pagan slaves coil'd round about,

To me at night the stars are vocal.
They say: 'Your planet's oh so local!
A speck of dust in heaven's ceiling;
Your faith divine a foolish feeling.
What odds if you are chaos hurled,
Yours is a silly little world.'

For their derision, haply true,
I hate the stars, as wouldn't you?
But whether earth be great or little,
I do not care a fishwife's spittle;
I do not fret its where or why,--
Today's a day and I am I.

Serene, afar from woe and worry
I tend my vines and do not hurry.

MY heart is high above, my body is full of bliss,
For I am set in luve as well as I would wiss
I luve my lady pure and she luvis me again,
I am her serviture, she is my soverane;
She is my very heart, I am her howp and heill,
She is my joy invart, I am her luvar leal;
I am her bond and thrall, she is at my command;
I am perpetual her man, both foot and hand;
The thing that may her please my body sall fulfil;
Quhatever her disease, it does my body ill.
My bird, my bonny ane, my tender babe venust,

Oh, wearisome condition of humanity,
Born under one law, to another bound;
Vainly begot, and yet forbidden vanity,
Created sick, commanded to be sound.
What meaneth nature by these diverse laws?
Passion and reason self-division cause.
It is the mark or majesty of power
To make offences that it may forgive;
Nature herself doth her own self deflower,
To hate those errors she herself doth give.
For how should man think that he may not do,
If nature did not fail and punish too?

So all day long the noise of battle roll'd
Among the mountains by the winter sea;
Until King Arthur's table, man by man,
Had fallen in Lyonnesse about their Lord,
King Arthur: then, because his wound was deep,
The bold Sir Bedivere uplifted him,
Sir Bedivere, the last of all his knights,
And bore him to a chapel nigh the field,
A broken chancel with a broken cross,
That stood on a dark strait of barren land.
On one side lay the ocean, and on one
Lay a great water, and the moon was full.

The common is unusually calm--they captured the storm
last night, it's sleeping in the stockade, relieved
of its duty, pacified, tamed, a pussycat.
But not before it tied the flagpole in knots,
and not before it alarmed the firemen out of their pants.
Now it's really calm, almost too calm, as though
anything could happen, and it would be a first.
It could be the worst thing that ever happened.
All the little rodents are sitting up and counting
their nuts. What if nothing ever happened again?

PALLAS, attending to the Muse's song,
Approv'd the just resentment of their wrong;
And thus reflects: While tamely I commend
Those who their injur'd deities defend,
My own divinity affronted stands,
And calls aloud for justice at my hands;
Then takes the hint, asham'd to lag behind,
And on Arachne' bends her vengeful mind;
One at the loom so excellently skill'd,

In the prologue to the Masnavi Rumi hailed Love and its sweet madness that heals all infirmities, and he exhorted the reader to burst the bonds to silver and gold to be free. The Beloved is all in all and is only veiled by the lover. Rumi identified the first cause of all things as God and considered all second causes subordinate to that. Human minds recognize the second causes, but only prophets perceive the action of the first cause. One story tells of a clever rabbit who warned the lion about another lion and showed the lion his own image in a well, causing him to attack it and drown.

You observe the carven hand
With the index finger pointing heavenward.
That is the direction, no doubt.
But how shall one follow it?
It is well to abstain from murder and lust,
To forgive, do good to others, worship God
Without graven images.
But these are external means after all
By which you chiefly do good to yourself.
The inner kernel is freedom,
It is light, purity --
I can no more,
Find the goal or lose it, according to your vision.

I do not write for love of pelf,
Nor lust for phantom fame;
I do not rhyme to please myself,
Nor yet to win acclaim:
No, strange to say it is my plan,
What gifts I have, to lavish
Upon a simple working man
MACTAVISH.
II
For that's the rather smeary name,
Of dreary toil a hinter,
That heads the galley proofs that came
This morning from my printer;
My patient pencil much they need,
Yet how my eyes they ravish,
As at the top of each I read:
MACTAVISH.
III