But do not let us quarrel any more, No, my Lucrezia; bear with me for once: Sit down and all shall happen as you wish. You turn your face, but does it bring your heart? I'll work then for your friend's friend, never fear, Treat his own subject after his own way, Fix his own time, accept too his own price, And shut the money into this small hand When next it takes mine. Will it? tenderly? Oh, I'll content him,—but to-morrow, Love! I often am much wearier than you think, This evening more than usual, and it seems As if—forgive now—should you let me sit Here by the window with your hand in mine And look a half-hour forth on Fiesole,
Eyes that spurn yet invite Like spikes in the sunlight Of Manhattan’s high-rise— Babylon’s ladies outshine Daughters of Jerusalem, Zion is no easy climb
Nondum amabam, et amare amabam, quaerebam quid amarem, amans amare.— Confess. St. August. Earth, ocean, air, belovèd brotherhood! If our great Mother has imbued my soul With aught of natural piety to feel Your love, and recompense the boon with mine;
‘Nam Sibyllam quidem Cumis ego ipse oculis meis vidi in ampulla pendere, et cum illi pueri dicerent:Σίβυλλα τίθέλεις; respondebat illa:άποθανεîνθέλω.’ For Ezra Pound il miglior fabbro. I. The Burial of the Dead
I saw him walking along slowly at night holding a tray of candy and chewing-gum: a Jewish boy of fifteen or sixteen with large black eyes and a gentle face. He sidled into a saloon and must have been ordered away because he came out promptly through the swinging doors.
Swift as a spirit hastening to his task Of glory & of good, the Sun sprang forth Rejoicing in his splendour, & the mask Of darkness fell from the awakened Earth. The smokeless altars of the mountain snows Flamed above crimson clouds, & at the birth Of light, the Ocean's orison arose To which the birds tempered their matin lay,
Since I am coming to that holy room, Where, with thy choir of saints for evermore, I shall be made thy music; as I come I tune the instrument here at the door, And what I must do then, think here before.
Whilst my physicians by their love are grown Cosmographers, and I their map, who lie Flat on this bed, that by them may be shown That this is my south-west discovery, Per fretum febris, by these straits to die,
I joy, that in these straits I see my west; For, though their currents yield return to none, What shall my west hurt me? As west and east
Here bygynneth the Book of the tales of Caunterbury Whan that Aprille with his shoures soote, The droghte of March hath perced to the roote, And bathed every veyne in swich licóur Of which vertú engendred is the flour;
To the Memory of the Household It Describes This Poem is Dedicated by the Author
“As the Spirits of Darkness be stronger in the dark, so Good Spirits, which be Angels of Light, are augmented not only by the Divine light of the Sun, but also by our common Wood Fire: and as the Celestial Fire drives away dark spirits, so also this our Fire of Wood doth the same.” —Cor. Agrippa, Occult Philosophy, Book I.ch. v.
“Announced by all the trumpets of the sky, Arrives the snow, and, driving o’er the fields, Seems nowhere to alight: the whited air Hides hills and woods, the river and the heaven, And veils the farm-house at the garden’s end. The sled and traveller stopped, the courier’s feet Delayed, all friends shut out, the housemates sit Around the radiant fireplace, enclosed In a tumultuous privacy of Storm.” EMERSON, The Snow Storm. The sun that brief December day Rose cheerless over hills of gray, And, darkly circled, gave at noon A sadder light than waning moon.
1 Who will honor the city without a name If so many are dead and others pan gold Or sell arms in faraway countries?
What shepherd's horn swathed in the bark of birch Will sound in the Ponary Hills the memory of the absent— Vagabonds, Pathfinders, brethren of a dissolved lodge?
This spring, in a desert, beyond a campsite flagpole,
I passed by the school where I studied as a boy and said in my heart: here I learned certain things and didn't learn others. All my life I have loved in vain the things I didn't learn. I am filled with knowledge, I know all about the flowering of the tree of knowledge, the shape of its leaves, the function of its root system, its pests and parasites. I'm an expert on the botany of good and evil, I'm still studying it, I'll go on studying till the day I die.
Master Hirano came from Japan together with a priest from the Kegon sect and the two of them drank beer all night at the Avia Hotel next to Ben Gurion airport. The following day, when we came to take them to the Galilee, they had trouble getting up and barely checked out of their rooms on time. It was a wintry January morning, and near the village of Shefaram the priest from the Kegon sect asked us to stop and stood by the side of the road and urinated.
On Friday the two of them (Master Hirano and the priest from the Kegon sect) went to the Bratslav Hasids’ synagogue in Safed. The worshippers swayed like trees in the wind. Master Hirano and the priest from the Kegon sect stood there, bald and wrapped in robes, behind the congregation, and the beadle whispered into our ears: Are they Jews? Are they Jews? When we left the synagogue Master Hirano said to the priest from the Kegon sect: There is no doubt that they understand what devotion (he said shujaku) is. The priest from the Kegon sect said: There is no doubt. They know what devotion is. On Jerusalem Street, by the monument of the mortar, commemorating the ’48 war, Master Hirano said: Prayer is a good thing. The priest from the Kegon sect said: There is no doubt. Prayer is a good thing. Master Hirano stood on one side of the mortar and the priest from the Kegon sect stood on the other and the moon rose, big and full, yellow like the fields painted by Van Gogh.
* * *
It’s possible to write only by means of non-writing. When things come from the opposite direction. My aunt Edith rises out of the ground and returns to her bed in the nursing home. Ursula, my stepmother, is walking backward. All sorts of wilted flowers bring their petals toward themselves. All we need is yogurt and a spoon. We’ll know what to do with the spoon. We’ll lead it toward the right place (which is to say, the yogurt) and from there toward the mouth. But the mouth can’t be fathomed. Likewise the word that stands for it (mouth) is strange in the extreme. Or take, for example, the hand that’s holding the spoon with its five tragic fingers. There’s no logic whatsoever in there being five. Like five widows who’ve gathered because their husbands have died, and they allow themselves this movement through the air in order to keep from losing their minds.
In pious times, ere priest-craft did begin, Before polygamy was made a sin; When man, on many, multipli'd his kind, Ere one to one was cursedly confin'd: When Nature prompted, and no Law deni'd Promiscuous use of concubine and bride; Then, Israel's monarch, after Heaven's own heart, His vigorous warmth did variously impart
Turn, turn again, Ape’s blood in each vein! The people that pass Seem castles of glass, The old and the good Giraffes of the blue wood, The soldier, the nurse, Wooden-face and a curse, Are shadowed with plumage Like birds, by the gloomage. Blond hair like a clown’s The music floats—drowns The creaking of ropes, The breaking of hopes, The wheezing, the old,
The night is covered with signs. The body and face of man, with signs, and his journeys. Where the rock is split and speaks to the water; the flame speaks to the cloud; the red splatter, abstraction, on the door speaks to the angel and the constellations. The grains of sand on the sea-floor speak at last to the noon. And the loud hammering of the land behind
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