Endimyion – opening lines – analysis

Endimyion – opening lines

A thing of beauty is a joy for ever:
Its loveliness increases; it will never
Pass into nothingness; but still will keep
A bower quiet for us, and a sleep
Full of sweet dreams, and health, and quiet breathing.
Therefore, on every morrow, are we wreathing
A flowery band to bind us to the earth,
Spite of despondence, of the inhuman dearth
Of noble natures, of the gloomy days,
Of all the unhealthy and o'er-darkened ways.

Made for our searching: yes, in spite of all,
Some shape of beauty moves away the pall
From our dark spirits. Such the sun, the moon,
Trees old and young, sprouting a shady boon
For simple sheep; and such are daffodils
With the green world they live in; and clear rills
That for themselves a cooling covert make
'Gainst the hot season; the mid forest brake,
Rich with a sprinkling of fair musk-rose blooms:
And such too is the grandeur of the dooms
We have imagined for the mighty dead;
All lovely tales that we have heard or read:
An endless fountain of immortal drink,
Pouring unto us from the heaven's brink.

John Keats (1795 – 1821)

Beauty as distraction, … or perhaps better to be seen as a resistance?

Beauty in Endymion can feel like a distraction from suffering, especially given Keats’s own life: illness, financial precarity, political unrest, and looming death. Yet for Keats, beauty is rarely mere escapism. Rather, it functions as a counterforce to pain. For beauty does not erase “the inhuman dearth / Of noble natures” or “the gloomy days” — those woes are explicitly acknowledged. Beauty exists alongside suffering, not in ignorance of it. In that sense, beauty becomes an act of resistance: something that binds us to the earth even when the world is harsh.

So instead of distraction, we might think of beauty as temporary shelter — a pause that allows endurance.

And if beauty were only a longing for elsewhere, it might increase restlessness. But if beauty is seen as a comfort, it becomes grounding like the flowery band binding us to the earth by the use of the wreath analogy. Keeping us earth orientated rather than pulling us away from our situation.

Beauty does not save the world,
but it saves our willingness to remain in it.

Hoping beauty is evident in your life in some way when seen as a living aid exemplified in a flower.

Now looking at beauty after death and the philosophy of John Keats … the spiritual side to this poem …

An endless fountain of immortal drink,
Pouring unto us from the heaven's brink.


An endless fountain of immortal drink … suggests the creator of the world is continuing in love.

This isn’t a single gift given long ago, nor a distant act of creation now complete. A fountain pours continuously. If there is a creator implied here, it’s not a withdrawn clock-maker God, but one still actively giving — still leaning toward the world.

It is loving rather than judgmental. What flows from heaven is not law, command, or punishment, but drink — sustenance, pleasure, life. It’s intimate and generous. You don’t earn a drink; you receive it because you are thirsty.

Keats keeps the theology deliberately indirect. He doesn’t name God. He avoids doctrine. Instead, he gives us an image that feels halfway between Christian grace, classical nectar, and pure poetic imagination. That ambiguity allows the line to carry love without dogma — creation as an ongoing act of care rather than a finished decree. A spiritual force still in use in shaping our troubled world.

There is a longing beneath that for a place where beauty would no longer need defending, gathering, wreathing. Whether that place is art, memory, myth, or some imagined place beyond death, Keats leaves this unresolved.

It is up to us to consider the nature of heaven and any afterlife.

Edgar Allan Poe – Female connectivity

 
Edgar Allan Poe was born in Boston in 1809, the same year as Tennyson.  He was a poet, editor, and literary critic who is best known for his poetry and short stories, particularly his tales involving mystery and the macabre. He is widely regarded as one of the central figures of Romanticism and Gothic fiction in the United States and of early American literature. And he was the first American to rely entirely on his literary writing to make a living.

“Annabel Lee” was Edgar Allan Poe’s last poem and unpublished at the time of his death. He regarded it as his most significant poem and made pains to ensure that it would be published. It is thought that it is in connection with his first childhood love a cousin, Virginnia Eliza Clemn who he married when he was 26 and she 13. The marriage lasted eleven years ending when Virginia died of tuberculosis in 1847.

Here is the poem …

Annabel Lee

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

I was a child and she was a child,
In this kingdom by the sea;
But we loved with a love that was more than love —
I and my Annabel Lee —
With a love that the wingéd seraphs in Heaven
Coveted her and me.

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

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

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

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

Edgar Allan Poe (1809 – 1849)

The angels in heaven were jealous of her, so she was quite an earth angel – metaphorically speaking.

The locked forever connection with beloved “Annabel Lee” suggests a spiritual afterlife association. So many people express deeper connectivity with a beloved partner after he or she dies. In regard to poetry Thomas Hardy comes to mind.

Edgar Allan Poe on Wikipedia … https://en.wikipedia.org/wiki/Edgar_Allan_Poe

Church Going – Philip Larkin – Analysis

Church Going

Once I am sure there’s nothing going on
I step inside, letting the door thud shut.
Another church: matting, seats, and stone,
And little books; sprawlings of flowers, cut
For Sunday, brownish now; some brass and stuff
Up at the holy end; the small neat organ;
And a tense, musty, unignorable silence,
Brewed God knows how long. Hatless, I take off
My cycle-clips in awkward reverence,

Move forward, run my hand around the font.
From where I stand, the roof looks almost new –
Cleaned, or restored? Someone would know: I don’t.
Mounting the lectern, I peruse a few
Hectoring large-scale verses, and pronounce
‘Here endeth’ much more loudly than I’d meant.
The echoes snigger briefly. Back at the door
I sign the book, donate an Irish sixpence,
Reflect the place was not worth stopping for.

Yet stop I did: in fact I often do,
And always end much at a loss like this,
Wondering what to look for; wondering, too,
When churches fall completely out of use
What we shall turn them into, if we shall keep
A few cathedrals chronically on show,
Their parchment, plate and pyx in locked cases,
And let the rest rent-free to rain and sheep.
Shall we avoid them as unlucky places?

Or, after dark, will dubious women come
To make their children touch a particular stone;
Pick simples for a cancer; or on some
Advised night see walking a dead one?
Power of some sort or other will go on
In games, in riddles, seemingly at random;
But superstition, like belief, must die,
And what remains when disbelief has gone?
Grass, weedy pavement, brambles, buttress, sky,

A shape less recognisable each week,
A purpose more obscure. I wonder who
Will be the last, the very last, to seek
This place for what it was; one of the crew
That tap and jot and know what rood-lofts were?
Some ruin-bibber, randy for antique,
Or Christmas-addict, counting on a whiff
Of gown-and-bands and organ-pipes and myrrh?
Or will he be my representative,

Bored, uninformed, knowing the ghostly silt
Dispersed, yet tending to this cross of ground
Through suburb scrub because it held unspilt
So long and equably what since is found
Only in separation – marriage, and birth,
And death, and thoughts of these – for which was built
This special shell? For, though I’ve no idea
What this accoutred frowsty barn is worth,
It pleases me to stand in silence here;

A serious house on serious earth it is,
In whose blent air all our compulsions meet,
Are recognised, and robed as destinies.
And that much never can be obsolete,
Since someone will forever be surprising
A hunger in himself to be more serious,
And gravitating with it to this ground,
Which, he once heard, was proper to grow wise in,
If only that so many dead lie round.

Philip Larkin (1922 - 1985)

I have broken this poem into seven parts for discussion, I am not sure whether Philip Larkin intended to have such a breakdown.

Part 1 …
First I will say this is something I did as a teenager. I cycled around the local rural area and if I came to a church and there was nothing happening I ventured in to have a look around. Musty is so apt as a choice in words. And brewed God over many centuries. And the silence is indeed unignorable. It is always a still space for solitude. One thing I appreciated was that many of the churches had unlocked doors to allow a wandering cyclist to enter. The doors are usually very heavy with beautiful wood so it was always a time to admire the architecture and the craftsmanship. Cycle helmets were not in use in those days, so the removal of cycle clips was equivalent to hat removal – in a sort of relevance.

Part 2 …
Philip Larkin was rather game to step into the lectern and read a few verses. Lucky that no one was around at the time to witness his short sermon! He thinks he has wasted his time with this church so a meaningful donation is out of the question. An Irish Sixpence is a good luck token.

Part 3 …
Why does he continually go into churches? What is he searching for?  And then he thinks to the future when many of these buildings might fall into ruin and become derelict. The weather and sheep might dictate rent free. More likely to be sold off though.

Part 4 …
The Church building because of its sacred nature might encourage those to seek miracles based on superstition. Dubious people suggest a shift from the original spiritual significance. And to use the church more mundane purposes – to pick simples, herbs. The practical uses for a former religious space, symbolizing the only use and the declining relevance of the church and its traditions in a secular world. 


Part 5 …
Who will be the last to use the Church for what it was built for. A shape les recognizable, representing the decline of congregation. But is this representative of the decline in spiritual awareness independent of Christianity? The last line – will He be my representative.

Part 6 …
True, churches are often only used for key social events – marriage, and death in the main seemingly needing some kind of Church sanction. Often attendees never come to other services. In that sense only a shell. But surviving over so many years while new housing estates are spilt upon the land with little architectural merit. Churches increase in land value as well as holding testimony to the Christian message. Approproate interpretation of that message is another matter. It is hard to value in anyway the worth in keeping such buildings on our landscape.


Part 7 …
In whose blent air all our compulsions meet … always a place to seek understanding of life … purpose … the spirit within in that implores us for an understanding of our existence … and what a peaceful still place to grow wise in … unfortunately so many are dead around the Church … the living dead who don’t understand.

There is a wonderful You Tube video of a conversation between Philip Larkin and John Betjeman in which he describes his Hull (UK) life, and in this 1964 video he reads his Church Going poem.

Here is the link – https://jmarriott.substack.com/p/a-youtube-education … you will have to scroll down to reach the video,

Philip Larkin on Wikipedia

The spiritual Struggle of Tennyson

Life is a journey. Life is a spiritual journey. Life is eternal.

Tennyson’s exposure to scientific thought, philosophy, and personal tragedies (especially the death of his close friend Arthur Hallam) caused him to question and wrestle with the Christian doctrine of his day.

Tennyson’s most famous long poem, In Memoriam A.H.H., is a profound meditation on grief, love, and the struggle between faith and doubt. He tries to come to terms with the apparent cruelty of nature and the loss of his friend with a hope in divine purpose and immortality.

He never outright rejected Christianity, but his belief was not simplistic or uncritical. He was spiritually searching, determining for himself his own acceptance of faith and the understanding to the purpose of life.

These lines from In Memoriam reflect his spiritual struggle:

“There lives more faith in honest doubt,
Believe me, than in half the creeds.”

Indicating the importance of working our own understanding of life, without blighly following the religious dictates of others.

And Canto 54 is rich with spiritual questioning. There is a cautious hope in divine purpose. Here are the lines:

Oh, yet we trust that somehow good
Will be the final end of ill,
To pangs of nature, sins of will,
Defects of doubt, and taints of blood;

That nothing walks with aimless feet;
That not one life shall be destroy'd,
Or cast as rubbish to the void,
When God hath made the pile complete;

That not a worm is cloven in vain;
That not a moth with vain desire
Is shrivell'd in a fruitless fire,
Or but subserves another's gain.

Behold, we know not anything;
I can but trust that good shall fall
At last—far off—at last, to all,
And every winter change to spring.

So runs my dream: but what am I?
An infant crying in the night:
An infant crying for the light:
And with no language but a cry.

Tennyson hopes that suffering and evil (“ill”) will somehow serve a higher good. He believes — or wants to believe — that life is purposeful, not random (“nothing walks with aimless feet”). He confesses human ignorance — “we know not anything” — yet he still clings to trust in a benevolent divine order.

Toward the end of his life Tennyson identified more openly with a broader Christian theism. On his deathbed, he recited passages from the Bible, indicating a retained comfort in Anglican rites and language. He was buried in Westminster Abbey, with full Anglican rites.

Alfred Lord Tennyson (1809 – 1892)
Alfred Lord Tennyson on Wikipedia

Landscape lines – Algernon Charles Swinbourne

I have been looking at some of the landscape poetry of Algernon Charles Swinbourne (1837 – 1909). He was an outstanding English poet, playwright, novelist, and critic. A complete rebel in Victorian England a fervent antitheist and pagan. A person who opposes any form of religion and someone who believes in the natural order of life.

The opening lines of Evening on the Broads

OVER two shadowless waters, adrift as a pinnace in peril,
     Hangs as in heavy suspense, charged with irresolute light,
Softly the soul of the sunset upholden awhile on the sterile
      Waves and wastes of the land, half repossessed by the night.
Inland glimmer the shallows asleep and afar in the breathless
      Twilight: yonder the depths darken afar and asleep.
Slowly the semblance of death out of heaven descends on the deathless
      Waters: hardly the light lives on the face of the deep —
Hardly, but here for awhile. All over the grey soft shallow
      Hover the colours and clouds of the twilight, void of a star.
As a bird unfledged is the broad-winged night, whose winglets are callow
      Yet, but soon with their plumes will she cover her brood from afar,
Cover the brood of her worlds that cumber the skies with their blossom
      Thick as the darkness of leaf-shadowed spring is encumbered with flowers.
World upon world is enwound in the bountiful girth of her bosom,
      Warm and lustrous with life lovely to look on as ours.
Still is the sunset adrift as a spirit in doubt that dissembles
      Still with itself, being sick of division and dimmed by dismay —
Nay, not so; but with love and delight beyond passion it trembles,
      Fearful and fain of the night, lovely with love of the day:
Fain and fearful of rest that is like unto death, and begotten
      Out of the womb of the tomb, born of the seed of the grave:
Lovely with shadows of loves that are only not wholly forgotten,
      Only not wholly suppressed by the dark as a wreck by the wave.
Still there linger the loves of the morning and noon, in a vision
      Blindly beheld, but in vain: ghosts that are tired, and would rest.
But the glories beloved of the night rise all too dense for division,
      Deep in the depth of her breast sheltered as doves in a nest.
Fainter the beams of the loves of the daylight season cnkindled
      Wane, and the memories of hours that were fair with the love of them fade:
Loftier, aloft of the lights of the sunset stricken and dwindled,
      Gather the signs of the love at the heart of the night new-made.
New-made night, new-born of the sunset, immeasurable, endless,
      Opens the secret of love hid from of old in her heart,
In the deep sweet heart full-charged with faultless love of the friendless
      Spirits of men that are eased when the wheels of the sun depart.
Still is the sunset afloat as a ship on the waters upholden
      Full-sailed, wide-winged, poised softly for ever asway —
Nay, not so, but at least for a little, awhile at the golden
      Limit of arching air fain for an hour to delay.
Here on the bar of the sand-bank, steep yet aslope to the gleaming
      Waste of the water without, waste of the water within,
Lights overhead and lights underneath seem doubtfully dreaming
       Whether the day be done, whether the night may begin.
Far and afar and farther again they falter and hover,
      Warm on the water and deep in the sky and pale on the cloud:
Colder again and slowly remoter, afraid to recover
      Breath, yet fain to revive, as it seems, from the skirt of the shroud.
Faintly the heartbeats shorten and pause of the light in the westward
      Heaven, as eastward quicken the paces of star upon star

The Broads are a network of mostly navigable rivers and lakes in the counties of Norfolk and Suffolk.

 The pinnace is a light boat, propelled by oars or sails.

It is a long poem that goes into great lengths to personify the Broads at the sunset hour. He associates the dark night-dying day alluding the loss of light to dying. He gives his own personal insights on death. He likens the taking of light to that of a bird unfledged that covers her brood from afar. The taking away of the world as approachng darkness dissembles. This implies a certain care implicit in nature.

World upon world is enwound in the bountiful girth of her bosom,
      Warm and lustrous with life lovely to look on as ours.

Alluding to a transience in death akin to the transience from daylight to night.

semblance of death out of the heavens descends on the deathless waters. Out of the womb of the tomb born of the seed of the grave.

The night is new made and opens the secret of love as in the lines.

New-made night, new-born of the sunset, immeasurable, endless,
      Opens the secret of love hid from of old in her heart,

The spirits of people live on in his lines, together with the love of the day.

Lovely with shadows of loves that are only not wholly forgotten,

I find these lines quite spiritual with an appreciation of inherent love that exists in nature along with recognition of the death-birth-cycle of ceaseless life. In the last four lines of the poem, he does actually mention God.

and the sunset at last and the twilight are dead: 
and the darkness is breathless
With fear of the wind's breath rising that seems and seems not to sleep:
But a sense of the sound of it alway, a spirit unsleeping and deathless,

Ghost or God, evermore moves on the face of the deep.

On a personal note, I have always found the atheist view as a hollow empty pessimistic stance. To my mind belief in a benevolent God supportive of all people gives hope for the future and purpose to life.

Bobowler – Liz Berry – Comments

Bobowler
Darkling herald, 
see her flower-face on a waning moon
and spake her name aloud
to conjure the voice 
of one you loved and let slip
through the wing gauze of jeth. 

In the owl-light,
when loneliness shines
through your bones like a bare bulb,
she'll come for you,
little psyche bringing missives
from the murmuring dark. 

She comes to all the night birds:
cuckoos, thieves, the old uns
and the babies in their dimlit wums, 
the boy riding his bike 
up Beacon Hill, heart thundering 
like a strange summer storm. 

And the messages she carries 
in her slow soft flight? 
Too tender to speak of, too heartsore, 
but this: I am waiting. 
The love that lit the darkness between us 
has not been lost. 
Liz Berry (1980 –
from her book 'The Republic of Motherhood'.

Liz Berry is a Black Country poet in that she lives and writes poetry in connection with that area known as the Black Country in England an area in the midlands near Birmingham and her book entitled the same includes the use of the local dialect and it won the Forward Prize for the Best First Collection in 2014.

She very kindly sent a reading of the above poem for our U3A Poetry Appreciation Group in Canberra last week. It was wonderful to hear her, and I was totally mesmerized by the touch of humour that pervaded her presentation along with the pronunciation of the local vernacular.

Bobowler = a large moth in the local language
Jeth = deth
Cuckoos = lovers
dimlit wums = homes

Here are my comments …

S1 – quite a pretty moth and shaped in conjunction with the moon appropriately associated with the night as it seeks light … darkling is a not a common usage word and what came to mind was darkling in connection with Thomas Hardy and The Darkling Thrush … but the moth is a herald to the memory of someone loved who let slip through the wing gauze of deathwing in relation to the moth and the flight from life … but the voice of the departed can be conjured into life … indicating a touch of magic in the recreation in her mind … something very special in the relationship.

S2 – Interesting that owl is integrated in the Bobowler title. I do like the way this second stanza expresses how loneliness and loss is subjugated through bones like a bare bulb and bringing missives; messages out of the murmuring night. Missives is an interesting word having a contractual flavour. The subtle shadow communication of the person loved is likened to the flutter of a moth against the light of the bulb. The analogy with the seeking of light.

S3 – A wider generic communication perhaps … she comes to all … of those much loved that have departed … bringing messages … whether to lovers, the aged, babies in their homes (dimlit wums) … or something very specific as a boy struggling on a bike up Beacon Hill … the departed are continually fluttering into our lives to live again so to speak … linked in the mind

S4 – The messages are back to the personal … tender and likened to the slow soft flight of the moth. Love is rekindled and never lost. The love that lit the darkness between us may imply more than just the separation by death.

An example of how something simple in nature like a moth flitting against a light bulb can be used for poetic expression. And how seeking light can be transferred into seeking connection with the dead. And the use of the old dialect may help the recall.

Liz Berry on Wikipedia

When Lilacs Last in the Dooryard Bloom’d – Walt Whitman

Walt Whitman Walt Whitman – Wikipedia … 1819 – 1892
Abraham Lincoln – Abraham Lincoln – Wikipedia – 1809 – 1865

Considering the death of the famous and words from poets. Looking at the sixteen sections from the famous Walt Whitman poem When Lilacs Last in the Dooryard Bloom’d, written after the assignation of Abraham Lincoln. It is a very lengthy poem but nonetheless it is a fitting tribute to the life of Abraham Lincoln.

The first section

When lilacs last in the dooryard bloom’d,
And the great star early droop’d in the western sky in the night,
I mourn’d, and yet shall mourn with ever-returning spring.

That great guiding star in the heavens has disappeared.

It is spring in Australia and a time of renewal after winter. And although there is always grief spring is the eternal birth. The return point after winter. Mourning will fade and be brightened by spring flowering. Abraham Lincoln died in April in America at the equivalent springtime of the year.

And the second section

O powerful western fallen star!
O shades of night—O moody, tearful night!
O great star disappear’d—O the black murk that hides the star!
O cruel hands that hold me powerless—O helpless soul of me!
O harsh surrounding cloud that will not free my soul.

The ‘O’ lamentation lines are like hyperbole bible text. And the power of grief is often equated to the power of the love of the departed. A question, how long does it take to start to see the spring flowering; well, that’s always an individual affair.

Sections three and four are appreciation of spring in terms of the lilac bush and a solitary thrush. The spring blooming of the lilac trigger memory of the death of Lincoln. He died in April in New York. These two sections are descriptive of the time of year. The now that draws away from the now to thoughts on the life and death of Lincoln. And in future years there will be our personal triggers that remind us of the death of the Queen. At the time of the coronation as a small boy I was standing at Winchfield Station in Hampshire as our family, along with many, waited for the Queen to travel through by train to London.

In the dooryard fronting an old farm-house near the white-wash’d palings,
Stands the lilac-bush tall-growing with heart-shaped leaves of rich green,
With many a pointed blossom rising delicate, with the perfume strong I love,
With every leaf a miracle—and from this bush in the dooryard,
With delicate-color’d blossoms and heart-shaped leaves of rich green,
A sprig with its flower I break.
In the swamp in secluded recesses,
A shy and hidden bird is warbling a song.

Solitary the thrush,
The hermit withdrawn to himself, avoiding the settlements,
Sings by himself a song.

Song of the bleeding throat,
Death’s outlet song of life, (for well dear brother I know,
If thou wast not granted to sing thou would’st surely die.)

But section five is all about the coffin travelling by train through America. And here we see contrast between birth and death. It is spring in Canberra and the annual flower festival ‘Floriade’ is about to open. It is quite a contrast to the autumn happenings in the UK as the funeral service for the Queen approaches.

Over the breast of the spring, the land, amid cities,
Amid lanes and through old woods, where lately the violets peep’d from the ground, spotting the gray debris,
Amid the grass in the fields each side of the lanes, passing the endless grass,
Passing the yellow-spear’d wheat, every grain from its shroud in the dark-brown fields uprisen,
Passing the apple-tree blows of white and pink in the orchards,
Carrying a corpse to where it shall rest in the grave,
Night and day journeys a coffin.

And in section six the shroud of black as the populace recognises the passing coffin. And Walt Whitman simply offers a sprig of lilac.

Coffin that passes through lanes and streets,
Through day and night with the great cloud darkening the land,
With the pomp of the inloop’d flags with the cities draped in black,
With the show of the States themselves as of crape-veil’d women standing,
With processions long and winding and the flambeaus of the night,
With the countless torches lit, with the silent sea of faces and the unbared heads,
With the waiting depot, the arriving coffin, and the sombre faces,
With dirges through the night, with the thousand voices rising strong and solemn,
With all the mournful voices of the dirges pour’d around the coffin,
The dim-lit churches and the shuddering organs—where amid these you journey,
With the tolling tolling bells’ perpetual clang,
Here, coffin that slowly passes,
I give you my sprig of lilac.

And in section seven the coffin covered over by flowers becomes death itself covered by flowers.

(Nor for you, for one alone,
Blossoms and branches green to coffins all I bring,
For fresh as the morning, thus would I chant a son
 for you O sane and sacred death.

All over bouquets of roses,
O death, I cover you over with roses and early lilies,
But mostly and now the lilac that blooms the first,
Copious I break, I break the sprigs from the bushes,
With loaded arms I come, pouring for you,
For you and the coffins all of you O death.)

And section eight takes up again the falling star in the west to be akin to the loss of Lincoln.

O western orb sailing the heaven,
Now I know what you must have meant as a month since I walk’d,
As I walk’d in silence the transparent shadowy night,
As I saw you had something to tell as you bent to me night after night,
As you droop’d from the sky low down as if to my side, (while the other stars all look’d on,)
As we wander’d together the solemn night, (for something I know not what kept me from sleep,)
As the night advanced, and I saw on the rim of the west how full you were of woe,
As I stood on the rising ground in the breeze in the cool transparent night,
As I watch’d where you pass’d and was lost in the netherward black of the night,
As my soul in its trouble dissatisfied sank, as where you sad orb,
Concluded, dropt in the night, and was gone.

While this is happening there is interruption by the song of the thrush detailed in section nine.  But the falling star takes precedence.

Sing on there in the swamp,
O singer bashful and tender, I hear your notes, I hear your call,
I hear, I come presently, I understand you,
But a moment I linger, for the lustrous star has detain’d me,
The star my departing comrade holds and detains me.

Section ten is the personal response to that of the thrush with an appropriate pause after the first three lines.

O how shall I warble myself for the dead one there I loved?
And how shall I deck my song for the large sweet soul that has gone?
And what shall my perfume be for the grave of him I love?

Sea-winds blown from east and west,
Blown from the Eastern sea and blown from the Western sea, till there on the prairies meeting,
These and with these and the breath of my chant,
I’ll perfume the grave of him I love.

And in section elven the hanging picture on the wall of Walt Whitman’s remembrance is that from the train journey of the coffin. And the train journey is quite extensive compared to the flight from Edinburgh to London of the Queen’s coffin.


O what shall I hang on the chamber walls?
And what shall the pictures be that I hang on the walls,
To adorn the burial-house of him I love?

Pictures of growing spring and farms and homes,
With the Fourth-month eve at sundown, and the gray smoke lucid and bright,
With floods of the yellow gold of the gorgeous, indolent, sinking sun, burning, expanding the air,
With the fresh sweet herbage under foot, and the pale green leaves of the trees prolific,
In the distance the flowing glaze, the breast of the river, with a wind-dapple here and there,
With ranging hills on the banks, with many a line against the sky, and shadows,
And the city at hand with dwellings so dense, and stacks of chimneys,
And all the scenes of life and the workshops, and the workmen homeward returning.

And section twelve considers the setting of the sun in his home city of New York. And there is a change of mood – the coming eve delicious, the welcome night and the stars. The start of a transformation of thought taking place, from sadness to joy.

Lo, body and soul—this land,
My own Manhattan with spires, and the sparkling and hurrying tides, and the ships,
The varied and ample land, the South and the North in the light, Ohio’s shores and flashing Missouri,
And ever the far-spreading prairies cover’d with grass and corn.

Lo, the most excellent sun so calm and haughty,
The violet and purple morn with just-felt breezes,
The gentle soft-born measureless light,
The miracle spreading bathing all, the fulfill’d noon,
The coming eve delicious, the welcome night and the stars,
Over my cities shining all, enveloping man and land.

In thirteen the departed star, the song of the thrush and the perfume from lilac still have that death remembered hold.

Sing on, sing on you gray-brown bird,
Sing from the swamps, the recesses, pour your chant from the bushes,
Limitless out of the dusk, out of the cedars and pines.

Sing on dearest brother, warble your reedy song,
Loud human song, with voice of uttermost woe.

O liquid and free and tender!
O wild and loose to my soul—O wondrous singer!
You only I hear—yet the star holds me, (but will soon depart,)
Yet the lilac with mastering odor holds me.

Section fourteen is a long contemplation that marries the beauty of the universe to the nature of death. And there is an associated joy – come lovely and soothing death. And this is recognised in the song of the thrush – I float this carol with joy, with joy to thee O death.

Now while I sat in the day and look’d forth,
In the close of the day with its light and the fields of spring, and the farmers preparing their crops,
In the large unconscious scenery of my land with its lakes and forests,
In the heavenly aerial beauty, (after the perturb’d winds and the storms,)
Under the arching heavens of the afternoon swift passing, and the voices of children and women,
The many-moving sea-tides, and I saw the ships how they sail’d,
And the summer approaching with richness, and the fields all busy with labor,
And the infinite separate houses, how they all went on, each with its meals and minutia of daily usages,
And the streets how their throbbings throbb’d, and the cities pent—lo, then and there,
Falling upon them all and among them all, enveloping me with the rest,
Appear’d the cloud, appear’d the long black trail,
And I knew death, its thought, and the sacred knowledge of death.

Then with the knowledge of death as walking one side of me,
And the thought of death close-walking the other side of me,
And I in the middle as with companions, and as holding the hands of companions,
I fled forth to the hiding receiving night that talks not,
Down to the shores of the water, the path by the swamp in the dimness,
To the solemn shadowy cedars and ghostly pines so still.

And the singer so shy to the rest receiv’d me,
The gray-brown bird I know receiv’d us comrades three,
And he sang the carol of death, and a verse for him I love.

From deep secluded recesses,
From the fragrant cedars and the ghostly pines so still,
Came the carol of the bird.

And the charm of the carol rapt me,
As I held as if by their hands my comrades in the night,
And the voice of my spirit tallied the song of the bird.

Come lovely and soothing death,
Undulate round the world, serenely arriving, arriving,
In the day, in the night, to all, to each,
Sooner or later delicate death.

Prais’d be the fathomless universe,
For life and joy, and for objects and knowledge curious,
And for love, sweet love—but praise! praise! praise!
For the sure-enwinding arms of cool-enfolding death.

Dark mother always gliding near with soft feet,
Have none chanted for thee a chant of fullest welcome?
Then I chant it for thee, I glorify thee above all,
I bring thee a song that when thou must indeed come, come unfalteringly.

Approach strong deliveress,
When it is so, when thou hast taken them I joyously sing the dead,
Lost in the loving floating ocean of thee,
Laved in the flood of thy bliss O death.

From me to thee glad serenades,
Dances for thee I propose saluting thee, adornments and feastings for thee,
And the sights of the open landscape and the high-spread sky are fitting,
And life and the fields, and the huge and thoughtful night.

The night in silence under many a star,
The ocean shore and the husky whispering wave whose voice I know,
And the soul turning to thee O vast and well-veil’d death,
And the body gratefully nestling close to thee.

Over the tree-tops I float thee a song,
Over the rising and sinking waves, over the myriad fields and the prairies wide,
Over the dense-pack’d cities all and the teeming wharves and ways,
I float this carol with joy, with joy to thee O death.

Section fifteen gives respect to the soldiers that died to secure the union of the United States. A legacy to the great life of Abraham Lincoln. Their suffering is over and they live on in memory.

To the tally of my soul,
Loud and strong kept u
 the gray-brown bird,
With pure deliberate notes spreading filling the night.

Loud in the pines and cedars dim,
Clear in the freshness moist and the swamp-perfume,
And I with my comrades there in the night.

While my sight that was bound in my eyes unclosed,
As to long panoramas of visions.

And I saw askant the armies,
I saw as in noiseless dreams hundreds of battle-flags,
Borne through the smoke of the battles and pierc’d with missiles I saw them,
And carried hither and yon through the smoke, and torn and bloody,
And at last but a few shreds left on the staffs, (and all in silence,)
And the staffs all splinter’d and broken.

I saw battle-corpses, myriads of them,
And the white skeletons of young men, I saw them,
I saw the debris and debris of all the slain soldiers of the war,
But I saw they were not as was thought,
They themselves were fully at rest, they suffer’d not,
The living remain’d and suffer’d, the mother suffer’d,
And the wife and the child and the musing comrade suffer’d,
And the armies that remain’d suffer’d.

Section sixteen culminates with the ‘lilac and star and bird twined with the chant of soul’. A thankyou in appreciation of life and death in terms of those three triggers.

Passing the visions, passing the night,
Passing, unloosing the hold of my comrades’ hands,
Passing the song of the hermit bird and the tallying song of my soul, 
Victorious song, death’s outlet song, yet varying ever-altering song,
As low and wailing, yet clear the notes, rising and falling, flooding the night,
Sadly sinking and fainting, as warning and warning, and yet again bursting with joy,
Covering the earth and filling the spread of the heaven,
As that powerful psalm in the night I heard from recesses,
Passing, I leave thee lilac with heart-shaped leaves,
I leave thee there in the door-yard, blooming, returning with spring.

I cease from my song for thee,
From my gaze on thee in the west, fronting the west, communing with thee,
O comrade lustrous with silver face in the night.

Yet each to keep and all, retrievements out of the night,
The song, the wondrous chant of the gray-brown bird,
And the tallying chant, the echo arous’d in my soul,
With the lustrous and drooping star with the countenance full of woe,
With the holders holding my hand nearing the call of the bird,
Comrades mine and I in the midst, and their memory ever to keep, for the dead I loved so well,
For the sweetest, wisest soul of all my days and lands—and this for his dear sake,
Lilac and star and bird twined with the chant of my soul,
There in the fragrant pines and the cedars dusk and dim.

It happens all the time in heaven – Hafiz – Comments

It happens all the time in heaven

It happens all the time in heaven,
And some day It will begin to happen
Again on earth -

That men and women who are married,
And men and men who are Lovers,

And women and women who give each other Light,

Often get down on their knees and while 
So tenderly holding their lovers hand, with 
Tear-filled eyes will sincerely say, “My dear,
How can I be more loving to you; my darling, 
How can I be more kind?"

Hafiz Iran/Persia (1320 – 1389)
Translation by Daniel Ladinsky

See this site for more translations of Hafiz

Hafiz was a great fourteen century Persian poet and mystic revered in Iran to this day.

How to be humble and get down on your knees to respond to the one you love. To listen and hear the need in those you love. The poem asks a key question in the last line. The problem is how to respond and be more kind. Perhaps being kind may involve confronting the one you love to address a deeper need.

And I have always wondered whether Jesus gave the perfect response to those he met?

Hafiz on Wikipedia