Dost Quotes

Dost thou love life? Then do not squander time, for that's the stuff life is made of.

O human race, born to fly upward, wherefore at a little wind dost thou so fall?

Out of my sight! Thou dost infect mine eyes.

Sometimes I go to God and say, "God, if Thou dost never answer another prayer while I live on this earth, I will still worship Thee as long as I live and in the ages to come for what Thou hast done already. God’s already put me so far in debt that if I were to live one million millenniums I couldn’t pay Him for what He’s done for me.

And so sepúlchred in such pomp dost lie, That kings for such a tomb would wish to die.

I loved Ophelia: forty thousand brothers Could not, with all their quantity of love, Make up my sum. What wilt thou do for her?... 'Swounds, show me what thou'lt do: Woo't weep? woo't fight? woo't fast? woo't tear thyself? Woo't drink up eisel? eat a crocodile? I'll do't. Dost thou come here to whine? To outface me with leaping in her grave? Be buried quick with her, and so will I: And, if thou prate of mountains, let them throw Millions of acres on us, till our ground, Singeing his pate against the burning zone, Make Ossa like a wart! Nay, an thou'lt mouth, I'll rant as well as thou.

Dost thou understand? I love thee!" he cried again. "What love!" said the unhappy girl with a shudder. He resumed,--"The love of a damned soul. a

المدينة التي لا يقرأ أهلها الكتب، يصبح فيها الذباب أئمة

Death Be Not Proud Death, be not proud, though some have called thee Mighty and dreadful, for thou art not so; For those, whom thou think'st thou dost overthrow, Die not, poor Death, nor yet canst thou kill me. From rest and sleep, which but thy picture[s] be, Much pleasure, then from thee much more must flow, And soonest our best men with thee do go, Rest of their bones, and soul's delivery. Thou'rt slave to Fate, chance, kings, and desperate men, And dost with poison, war, and sickness dwell, And poppy, or charms can make us sleep as well, And better than thy stroke ; why swell'st thou then? One short sleep past, we wake eternally, And Death shall be no more; Death, thou shalt die.

No, no, no, no! Come, let's away to prison: We two alone will sing like birds i' the cage: When thou dost ask me blessing, I'll kneel down, And ask of thee forgiveness: so we'll live, And pray, and sing, and tell old tales, and laugh At gilded butterflies, and hear poor rogues Talk of court news; and we'll talk with them too, Who loses and who wins; who's in, who's out; And take upon's the mystery of things, As if we were God's spies: and we'll wear out, In a wall'd prison, packs and sects of great ones, That ebb and flow by the moon.

If thou dost seek to have what thou dost hide, By self-example mayst thou be denied.

Dost thou think, because thou art virtuous, there shall be no more cakes and ale?

A human body in no way resembles those that were born for ravenousness; it hath no hawk’s bill, no sharp talon, no roughness of teeth, no such strength of stomach or heat of digestion, as can be sufficient to convert or alter such heavy and fleshy fare. But if you will contend that you were born to an inclination to such food as you have now a mind to eat, do you then yourself kill what you would eat. But do it yourself, without the help of a chopping-knife, mallet or axe, as wolves, bears, and lions do, who kill and eat at once. Rend an ox with thy teeth, worry a hog with thy mouth, tear a lamb or a hare in pieces, and fall on and eat it alive as they do. But if thou had rather stay until what thou eat is to become dead, and if thou art loath to force a soul out of its body, why then dost thou against nature eat an animate thing? There is nobody that is willing to eat even a lifeless and a dead thing even as it is; so they boil it, and roast it, and alter it by fire and medicines, as it were, changing and quenching the slaughtered gore with thousands of sweet sauces, that the palate being thereby deceived may admit of such uncouth fare.

But Kate, dost thou understand thus much English? Canst thou love me?" Catherine: "I cannot tell." Henry: "Can any of your neighbours tell, Kate? I'll ask them.

Only through Beauty's morning-gate, dost thou penetrate the land of knowledge.

And the first child asked: Dost thou oppose me, and thou half-dead? And the second child said, I am as one half-dead, but you would be two-halves dead, bitch. To which the first child said, My sweet, I only die of longing for thee. And the other child said, Then perish.

pg. 231-232: They'd given me a minivan. They could have picked any car and they picked a minivan. A minivan. O God of the Vehicular Justice, why dost thou mock me? Minivan, you albatross around my neck! You mark of Cain! You wretched beast high ceilings and few horsepower!

In loving thou dost well, in passion not, Wherein true love consists not: Love refines The thoughts, and heart enlarges; hath his seat In reason, and is judicious

O, grief hath changed me since you saw me last, And careful hours with Time's deformed hand Have written strange defeatures in my face. But tell me yet, dost thou not know my voice?

Give me my robe, put on my crown; I have Immortal longings in me: now no more The juice of Egypt's grape shall moist this lip: Yare, yare, good Iras; quick. Methinks I hear Antony call; I see him rouse himself To praise my noble act; I hear him mock The luck of Caesar, which the gods give men To excuse their after wrath: husband, I come: Now to that name my courage prove my title! I am fire and air; my other elements I give to baser life. So; have you done? Come then, and take the last warmth of my lips. Farewell, kind Charmian; Iras, long farewell. Kisses them. IRAS falls and dies Have I the aspic in my lips? Dost fall? If thou and nature can so gently part, The stroke of death is as a lover's pinch, Which hurts, and is desired. Dost thou lie still? If thus thou vanishest, thou tell'st the world It is not worth leave-taking.

Dost thou question my word, Sir Knight?" Madorallen returned in an ominously quiet voice. "And wilt thou then come down and put thy doubt to the test? Or is it perhaps that thou wouldst prefer to cringe doglike behind thy parapet and yap at thy betters?" "Oh, that was very good," Barak said admiringly.

Dost olacak, düşman olacak, sonuna kadar, köküne kadar dost, düşman olabilecek insan soyu tükendi. Şu ot gibi yaşayanlar, beşe alıp da ona satanlar ne dost olabilirler iliklerine kadar, sırılsıklam, ne düşman olabilirler ölümüne.

If thou dost love, proclaim it faithfully.

Welcome, thou kind deceiver! Thou best of thieves: who, with an easy key, Dost open life, and, unperceived by us, Even steal us from ourselves.

Dost think because thou art virtuous there shall be no more cakes and ale?" (Twelfth Night)

Every morning I offer my body, my mind and any ability that I posses, to be used by Thee, O infinite creator, in whatever way Thou dost choose to express Thyself through me. I know that all work is Thy work, and that no task is too difficult or too menial when offered to Thee in loving service.

Alas, that love, whose view is muffled still, Should, without eyes, see pathways to his will! Where shall we dine? O me! What fray was here? Yet tell me not, for I have heard it all. Here’s much to do with hate, but more with love. Why, then, O brawling love! O loving hate! O any thing, of nothing first create! O heavy lightness! Serious vanity! Mis-shapen chaos of well-seeming forms! Feather of lead, bright smoke, cold fire, sick health! Still-waking sleep, that is not what it is! This love feel I, that feel no love in this. Dost thou not laugh?

Thou, silent form, dost tease us out of thought As doth eternity...

Teach us, O God, that nothing is necessary to Thee. Were anything necessary to Thee that thing would be the measure of Thine imperfection: and how could we worship one who is imperfect? If nothing is necessary to Thee, then no one is necessary, and if no one, then not we. Thou dost seek us though Thou does not need us. We seek Thee because we need Thee, for in Thee we live and move and have our being. Amen.

CASSIO: Dost thou hear, my honest friend? CLOWN: No, I hear not your honest friend, I hear you. CASSIO: Prithee, keep up thy quillets.

He reads much; He is a great observer and he looks Quite through the deeds of men: he loves no plays, As thou dost, Antony; he hears no music; Seldom he smiles, and smiles in such a sort As if he mock'd himself and scorn'd his spirit That could be moved to smile at any thing. Such men as he be never at heart's ease Whiles they behold a greater than themselves, And therefore are they very dangerous.

Dost thou reckon thyself only a puny form/When within thee the universe is folded?Baha'u'llah

We two alone will sing like birds i' th' cage. When thou dost ask me blessing, I’ll kneel down And ask of thee forgiveness. So we’ll live, And pray, and sing, and tell old tales, and laugh At gilded butterflies, and hear poor rogues Talk of court news, and we’ll talk with them too— Who loses and who wins, who’s in, who’s out— And take upon ’s the mystery of things As if we were God’s spies.

Dost thou not suspect my place? Dost thou not suspect my years? O that he were here to write me down an ass! But masters, remember that I am an ass. Though it be not written down, yet forget not that I am an ass. No, thou villain, thou art full of piety, as shall be proved upon thee by good witness. I am a wise fellow, and which is more, an officer, and which is more, a householder, and which is more, as pretty a piece of flesh as any is in Messina, and one that knows the law, go to . . . and one that hath two gowns, and everything handsome about him. Bring him away. O that I had been writ down an ass!

Good. I go. And if thou dost not love me, I love thee enough for both.

Dost thou understand? I love thee!" he cried again. "What love!" said the unhappy girl with a shudder. He resumed,--"The love of a damned soul.

Thy bones are marrowless, thy blood is cold. Thou hast no speculation in those eyes Which thou dost glare with!

The One remains, the many change and pass; Heaven’s light forever shines, Earth’s shadows fly; Life, like a dome of many-coloured glass, Stains the white radiance of Eternity, Until Death tramples it to fragments.—Die, If thou wouldst be with that which thou dost seek! Follow where all is fled!—Rome’s azure sky, Flowers, ruins, statues, music, words are weak The glory they transfuse with fitting truth to speak.

we fat all creatures else to fat us, and we fat ourselves for maggots. Your fat king and your lean beggar is but variable service, two dishes, but to one table; that's the end. CLAUDIUS Alas, alas. HAMLET A man may fish with the worm that hath eat of a king, and eat of the fish that hath fed of that worm. CLAUDIUS What dost thou mean by this? HAMLET Nothing but to show you how a king may go a progress through the guts of a beggar.

I wish you happiness, Vikram Singh.” “And I you, meraa dost—my greatest friend.

dost thou love life? then do not squander time, for that is the stuff life is made of,

Art thou like me, child of my darkest heart? And dost thou think my untamed thoughts and speak my vast language?” “Yea, we are twin brothers, O, Night; for thou revealest space and I reveal my soul.

Then I fell at his feet and thought, Surely this is the hour of death, for the Lion (who is worthy of all honour) will know that I have served Tash all my days and not him. Nevertheless, it is better to see the Lion and die than to be Tisroc of the world and live and not to have seen him. But the Glorious One bent down his golden head and touched my forehead with his tongue and said, Son, thou art welcome. But I said, Alas Lord, I am no son of thine but the servant of Tash. He answered, Child, all the service thou hast done to Tash, I account as service done to me. Then by reasons of my great desire for wisdom and understanding, I overcame my fear and questioned the Glorious One and said, Lord, is it then true, as the Ape said, that thou and Tash are one? The Lion growled so that the earth shook (but his wrath was not against me) and said, It is false. Not because he and I are one, but because we are opposites, I take to me the services which thou hast done to him. For I and he are of such different kinds that no service which is vile can be done to me, and none which is not vile can be done to him. Therefore if any man swear by Tash and keep his oath for the oath’s sake, it is by me that he has truly sworn, though he know it not, and it is I who reward him. And if any man do a cruelty in my name, then, though he says the name Aslan, it is Tash whom he serves and by Tash his deed is accepted. Dost thou understand, Child? I said, Lord, though knowest how much I understand. But I said also (for the truth constrained me), Yet I have been seeking Tash all my days. Beloved, said the Glorious One, unless thy desire had been for me thou wouldst not have sought so long and so truly. For all find what they truly seek.

Thou of thyself thy sweet self dost deceive.

Dearest creature in creation, Study English pronunciation. I will teach you in my verse Sounds like corpse, corps, horse, and worse. I will keep you, Suzy, busy, Make your head with heat grow dizzy. Tear in eye, your dress will tear. So shall I! Oh hear my prayer. Just compare heart, beard, and heard, Dies and diet, lord and word, Sword and sward, retain and Britain. (Mind the latter, how it’s written.) Now I surely will not plague you With such words as plaque and ague. But be careful how you speak: Say break and steak, but bleak and streak; Cloven, oven, how and low, Script, receipt, show, poem, and toe. Hear me say, devoid of trickery, Daughter, laughter, and Terpsichore, Typhoid, measles, topsails, aisles, Exiles, similes, and reviles; Scholar, vicar, and cigar, Solar, mica, war and far; One, anemone, Balmoral, Kitchen, lichen, laundry, laurel; Gertrude, German, wind and mind, Scene, Melpomene, mankind. Billet does not rhyme with ballet, Bouquet, wallet, mallet, chalet. Blood and flood are not like food, Nor is mould like should and would. Viscous, viscount, load and broad, Toward, to forward, to reward. And your pronunciation’s OK When you correctly say croquet, Rounded, wounded, grieve and sieve, Friend and fiend, alive and live. Ivy, privy, famous; clamour And enamour rhyme with hammer. River, rival, tomb, bomb, comb, Doll and roll and some and home. Stranger does not rhyme with anger, Neither does devour with clangour. Souls but foul, haunt but aunt, Font, front, wont, want, grand, and grant, Shoes, goes, does. Now first say finger, And then singer, ginger, linger, Real, zeal, mauve, gauze, gouge and gauge, Marriage, foliage, mirage, and age. Query does not rhyme with very, Nor does fury sound like bury. Dost, lost, post and doth, cloth, loth. Job, nob, bosom, transom, oath. Though the differences seem little, We say actual but victual. Refer does not rhyme with deafer. Foeffer does, and zephyr, heifer. Mint, pint, senate and sedate; Dull, bull, and George ate late. Scenic, Arabic, Pacific, Science, conscience, scientific. Liberty, library, heave and heaven, Rachel, ache, moustache, eleven. We say hallowed, but allowed, People, leopard, towed, but vowed. Mark the differences, moreover, Between mover, cover, clover; Leeches, breeches, wise, precise, Chalice, but police and lice; Camel, constable, unstable, Principle, disciple, label. Petal, panel, and canal, Wait, surprise, plait, promise, pal. Worm and storm, chaise, chaos, chair, Senator, spectator, mayor. Tour, but our and succour, four. Gas, alas, and Arkansas. Sea, idea, Korea, area, Psalm, Maria, but malaria. Youth, south, southern, cleanse and clean. Doctrine, turpentine, marine. Compare alien with Italian, Dandelion and battalion. Sally with ally, yea, ye, Eye, I, ay, aye, whey, and key. Say aver, but ever, fever, Neither, leisure, skein, deceiver. Heron, granary, canary. Crevice and device and aerie. Face, but preface, not efface. Phlegm, phlegmatic, ass, glass, bass. Large, but target, gin, give, verging, Ought, out, joust and scour, scourging. Ear, but earn and wear and tear Do not rhyme with here but ere. Seven is right, but so is even, Hyphen, roughen, nephew Stephen, Monkey, donkey, Turk and jerk, Ask, grasp, wasp, and cork and work. Pronunciation (think of Psyche!) Is a paling stout and spikey? Won’t it make you lose your wits, Writing groats and saying grits? It’s a dark abyss or tunnel: Strewn with stones, stowed, solace, gunwale, Islington and Isle of Wight, Housewife, verdict and indict. Finally, which rhymes with enough, Though, through, plough, or dough, or cough? Hiccough has the sound of cup. My advice is to give up!!!

If we wished to gain contentment, we might try such rules as these: 1. Allow thyself to complain of nothing, not even of the weather. 2. Never picture thyself to thyself under any circumstances in which thou art not. 3. Never compare thine own lot with that of another. 4. Never allow thyself to dwell on the wish that this or that had been, or were, otherwise than it was, or is. God Almighty loves thee better and more wisely than thou dost thyself. 5. Never dwell on the morrow. Remember that it is God's, not thine. The heaviest part of sorrow often is to look forward to it. "The Lord will provide.

Dost Bir gece habersiz bize gel Merdivenler gıcırdamasın Öyle yorgunum ki hiç sorma Sen halimden anlarsın Sabahlara kadar oturup konuşalım Kimse duymasın Mavi bir gökyüzümüz olsun kanatlarımız Dokunarak uçalım. insanlardan buz gibi soğudum, işte yalnız sen varsın Öyle halsizim ki hiç sorma Anlarsın.

Be not disgusted, nor discouraged, nor dissatisfied, if thou dost not succeed in doing everything according to right principles; but when thou bast failed, return back again, and be content if the greater part of what thou doest is consistent with man's nature, and love this to which thou returnest

If dost thou love life, then Do not squander time, for that is the stuff life is made of, as Poor Richard says.

Başlangıç olmadığı gibi, son da yoktur. Bir kadın, bir dost, bir kent bir kerede terk edilemez. Hepsi birbirine benzer zaten.

I have no name I am but two days old.- What shall I call thee? I happy am Joy is my name,- Sweet joy befell thee! Pretty joy! Sweet joy but two days old. Sweet joy I call thee: Thou dost smile. I sing the while Sweet joy befell thee. - "Infant Joy

How art thou out of breath, when thou hast breath To say to me that thou art out of breath? The excuse that thou dost make in this delay Is longer than the tale thou dost excuse.

Dost thou love picking meat? Or wouldst thou see A man in the clouds, and have him speak to thee?

Lo!" cried the demon. "I am here! What dost thou seek of me? Why dost thou disturb my repose? Smite me no more with that dread rod!" He looked at Cabal. "Where's your dread rod?" "I left it at home," replied Cabal. "Didn't think I really needed it." "You can't summon me without a dread rod!" said Lucifuge, appalled. "You're here, aren't you?" "Well, yes, but under false pretences. You haven't got a goatskin or two vervain crowns or two candles of virgin wax made by a virgin girl and duly blessed. Have you got the stone called Ematille?" "I don't even know what Ematille is." Neither did the demon. He dropped the subject and moved on. "Four nails from the coffin of a dead child?" "Don't be fatuous." "Half a bottle of brandy?" "I don't drink brandy." "It's not for you." "I have a hip flask," said Cabal, and threw it to him. The demon caught it and took a dram. "Cheers," said Lucifuge, and threw it back. They regarded each other for a long moment. "This really is a shambles," the demon added finally. "What did you summon me for, anyway?

إن القلوب التي تتوجه إلى صلاة النقاء، يجب أن تتوضأ بماء المآقي لا بماء السواق- أحمد الخاني

Thou canst not speak of thou dost not feel.

The vision of Christ that thou dost see Is my vision's greatest enemy.

a limit of time is fixed for thee, which if thou dost not use for clearing away the clouds from thy mind, it will go and thou wilt go, and it will never return.

What dost thou know of suffering and oppression! I and my people know, but not thou.

For rigorous teachers seized my youth, And purged its faith, and trimm'd its fire, Show'd me the high, white star of Truth, There bade me gaze, and there aspire. Even now their whispers pierce the gloom: What dost thou in this living tomb?

Is it thy will, thy image should keep open My heavy eyelids to the weary night? Dost thou desire my slumbers should be broken, While shadows like to thee do mock my sight? Is it thy spirit that thou send'st from thee So far from home into my deeds to pry, To find out shames and idle hours in me, The scope and tenor of thy jealousy? O, no! thy love, though much, is not so great: It is my love that keeps mine eye awake: Mine own true love that doth my rest defeat, To play the watchman ever for thy sake: For thee watch I, whilst thou dost wake elsewhere, From me far off, with others all too near.

LEIA —Thy vanity Hath puff’d up thine imagination. HAN —Aye? Then why dost thou yet follow me? Wert thou Afraid I would depart without a kiss? LEIA I would as eagerly kiss Wookiee lips. HAN That can arrangèd be. By heaven’s breath, A kiss would suit thee well!

Your good friends can write a book on you; but Your best friends can create an embarrassing full fledged 3 hours movie on you, with silliest jingles and animation made ever.

One Day I Wrote Her Name Upon the Strand One day I wrote her name upon the strand, But came the waves and washèd it away: Again I wrote it with a second hand, But came the tide and made my pains his prey. Vain man (said she) that dost in vain assay A mortal thing so to immortalise; For I myself shall like to this decay, And eke my name be wipèd out likewise. Not so (quod I); let baser things devise To die in dust, but you shall live by fame; My verse your virtues rare shall eternise, And in the heavens write your glorious name: Where, when as Death shall all the world subdue, Our love shall live, and later life renew.

Buht se dukh hamari qismat men likhy hoty hain. woh hamen milny hoty hain. ba'az sach'chaaiyan aisi hoti hain ky woh chahy hamen jitni bhi nagawaar lagen mgr hamen unhy qabool krna parhta hai. insan har waqt khud per taras khata rahy, apni zindagi men aany waly dukhon ky baary men sochta rahy to woh dukh us per haawi hojaty hain. phir uski zindagi men agar khushiyan aati bhi hain to woh unhen daikh nahi patha.

Free, dost thou call thyself? Thy ruling thought would I hear of, and not that thou hast escaped from a yoke. Art thou one ENTITLED to escape from a yoke? Many a one hath cast away his final worth when he hath cast away his servitude. Free from what? What doth that matter to Zarathustra! Clearly, however, shall thine eye show unto me: free FOR WHAT?

Dost though even know what would become of me? Thou dost not." She exhaled sharply. "Friends would disown me. It is our way. I would be alone!" "No," he said unexpectedly. He turned and held his hand to her, palm upward, empty, a simple masculine offering. "Maddygirl. With...me.

I'll read enough When I do see the very book indeed Where all my sins are writ, and that's myself. Give me that glass and therein will I read. No deeper wrinkles yet? Hath sorrow struck So many blows upon this face of mine And made no deeper wounds? O flattering glass, Like to my followers in prosperity Thou dost beguile me!

Love I have loved Thee with two loves - a selfish love and a love that is worthy of Thee. As for the love which is selfish, Therein I occupy myself with Thee, to the exclusion of all others. But in the love which is worthy of Thee, Thou dost raise the veil that I may see Thee. Yet is the praise not mine in this or that, But the praise is to Thee in both that and this.

Ölmek istiyorum, dekorsuz, poz almadan. Batan bir güneş gibi ihtişamla değil, kaderin bileklerime taktığı prangalardan kurtulmak için ölmek. Mütevazi bir odadan süslü bir salona geçer gibi, realiteden tarihe geçmek umurumda değil. Ah inanabilseydim. Istırap gayyasında aylarca kaldım, orada yalnız sükut vardı. Neredesin, yanan alnımı müşfik avuçlarında dinlendirecek Meçhul Dost?

Ah! thou wouldst not suffer me to kiss thy mouth, Iokanaan. Well! I will kiss it now. I will bite it with my teeth as one bites a ripe fruit. Yes, I will kiss thy mouth, Iokanaan. I said it; did I not say it? I said it. Ah! I will kiss it now . . . . But wherefore dost thou not look at me, Iokanaan? Thine eyes that were so terrible, so full of rage and scorn, are shut now. Wherefore are they shut? Open thine eyes! Lift up thine eyelids, Iokanaan! Wherefore dost thou not look at me? Art thou afraid of me, Iokanaan, that thou wilt not look at me?

Thy shrunk voice sounds too calmly, sanely woeful to me. In no Paradise myself, I am impatient of all misery in others that is not mad. Thou should’st go mad, blacksmith; say, why dost thou not go mad? How can’st thou endure without being mad? Do the heavens yet hate thee, that thou can’st not go mad?

And the creature run from the cur? There thou mightst behold the great image of authority: a dog’s obeyed in office. Thou rascal beadle, hold thy bloody hand. Why dost thou lash that whore? Strip thine own back. Thou hotly lust’st to use her in that kind For which thou whipp’st her. The usurer hangs the cozener. Through tattered clothes great vices do appear; Robes and furred gowns hide all. Plate sin with gold, And the strong lance of justice hurtless breaks. Arm it in rags, a pigmy’s straw does pierce it. None does offend—none, I say, none. I’ll able 'em. Take that of me, my friend, who have the power To seal th' accuser’s lips. Get thee glass eyes, And like a scurvy politician seem To see the things thou dost not.

المصباح الأول الموت جرس لا صوت له، ولا يُسمع رنينَه إلا ذاك الذي دنت منيتُه، وأنا، مذ وطئت قدماي أرض مهاباد، لا يبارحني هذا الرنين. ولكي أقاوم موتي فأنا أكتب. فالكتابة وحدها تهزم الموت.

The radicals assumed that acting was more important than speaking. Talking and writing books, Winstanley insisted, is 'all nothing and must die; for action is the life of all, and if thou dost not act, thou dost nothing.' It is a thought worth pondering by those who read books about the seventeenth-century radicals, no less than by those who write them. Were you doers or talkers only? Bunyan asked his generation. What canst thou say?

Berlin'de yalnızsınız değil mi?" dedi. "Ne gibi? " "Yani... Yalnız işte... Kimsesiz... Ruhen yalnız... Nasıl söyleyeyim... Öyle bir haliniz var ki..." "Anlıyorum, anlıyorum... Tamamen yalnızım... Ama Berlin'de değil... Bütün dünyada yalnızım... Küçükten beri..." "Ben de yalnızım..." dedi. Bu sefer benim ellerimi kendi avuçlarının içine alarak: "Boğulacak kadar yalnızım..." diye devam etti, "hasta bir köpek kadar yalnız..." ... Şuna dikkat edin ki, benden herhangi bir şey istediğiniz gün her şey bitmiş demektir. Hiçbir şey anlıyor musunuz, hiçbir şey istemeyeceksiniz… Dünyada sizden, yani bütün erkeklerden niçin bu kadar çok nefret ediyorum biliyor musunuz? Sırf böyle en tabii haklarıymış gibi insandan birçok şeyler istedikleri için… Beni yanlış anlamayın, bu taleplerin muhakkak söz haline gelmesi şart değil… Erkeklerin öyle bir bakışları, öyle bir gülüşleri, ellerini kaldırışları, hulasa kadınlara öyle bir muamele edişleri var ki… Kendilerine ne kadar fazla ve ne kadar aptalca güvendiklerini fark etmemek için kör olmak lazım. Herhangi bir şekilde talepleri reddedildiği zaman düştükleri şaşkınlığı görmek, küstahça gururlarını anlamak için kafidir. Kendilerini daim bir avcı, bizi zavallı birer av olarak düşünmekten asla vazgeçmiyorlar. Bizim vazifemiz sadece tabi olmak, itaat etmek, istenilen şeyleri vermek… Biz isteyemeyiz, kendiliğimizden bir şey veremeyiz… Ben bu ahmakça ve küstahça erkek gururundan tiksiniyorum. Anlıyor musunuz? Sizinle bunun için dost olabileceğimizi zannediyorum. Çünkü halinizde o manasız kendine güvenme yok… Fakat bilmem… Ne kuzuların ağzından vahşi kurt dişlerinin sırıttığını gördüm… ... Ben dünyadan ziyade kafamın içinde yaşayan bir insanım… Hakiki hayatım benim için can sıkıcı bir rüyadan başka bir şey değildir…

I do not know the man I should avoid So soon as that spare Cassius. He reads much, He is a great observer, and he looks Quite through the deeds of men. He loves no plays As thou dost, Anthony; he heard no music; Seldom he smiles, and smiles in such a sort As if he mocked himself and scorned his spirit That could be moved to smile at anything. Such men as he be never at heart's ease Whiles they behold a greater than themselves, And therefore are they very dangerous.

O Lord, have Mercy and Compassion, for if Thou dost not have Mercy, who will have mercy?” The heartfelt prayer of this simple pilgrim epitomizes the quintessential Islamic attitude toward God as the source of compassion and mercy. No matter what one has done in life, one should never lose hope in His Compassion and Mercy, for as the Quran states, “And who despaireth of the Mercy of his Lord save those who go astray” (15:56), and “Do not despair of God’s Mercy” (39:53).

Leave this chanting and singing and telling of beads! Whom dost thou worship in this lonely dark corner of a temple with doors all shut? Open thine eyes and see thy God is not before thee! He is there where the tiller is tilling the hard ground and where the pathmaker is breaking stones. He is with them in sun and in shower, and his garment is covered with dust. Put of thy holy mantle and even like him come down on the dusty soil! Deliverance? Where is this deliverance to be found? Our master himself has joyfully taken upon him the bonds of creation; he is bound with us all for ever. Come out of thy meditations and leave aside thy flowers and incense! What harm is there if thy clothes become tattered and stained? Meet him and stand by him in toil and in sweat of thy brow

The Author To Her Book Thou ill-formed offspring of my feeble brain, Who after birth did'st by my side remain, Till snatcht from thence by friends, less wise than true, Who thee abroad exposed to public view, Made thee in rags, halting to th' press to trudge, Where errors were not lessened (all may judge). At thy return my blushing was not small, My rambling brat (in print) should mother call. I cast thee by as one unfit for light, The visage was so irksome in my sight, Yet being mine own, at length affection would Thy blemishes amend, if so I could. I washed thy face, but more defects I saw, And rubbing off a spot, still made a flaw. I stretcht thy joints to make thee even feet, Yet still thou run'st more hobbling than is meet. In better dress to trim thee was my mind, But nought save home-spun cloth, i' th' house I find. In this array, 'mongst vulgars may'st thou roam. In critic's hands, beware thou dost not come, And take thy way where yet thou art not known. If for thy father askt, say, thou hadst none; And for thy mother, she alas is poor, Which caused her thus to send thee out of door.

In the morning when thou risest unwillingly, let this thought be present,—I am rising to the work of a human being. Why then am I dissatisfied if I am going to do the things for which I exist and for which I was brought into the world? Or have I been made for this, to lie in the bed-clothes and keep myself warm?—But this is more pleasant.—Dost thou exist then to take thy pleasure, and not at all for action or exertion? Dost thou not see the little plants, the little birds, the ants, the spiders, the bees working together to put in order their several parts of the universe? And art thou unwilling to do the work of a human being, and dost thou not make haste to do that which, is according to thy nature? But it is necessary to take rest also.—It is necessary. However, Nature has fixed bounds to this too: she has fixed bounds to eating and drinking, and yet thou goest beyond these bounds, beyond what is sufficient; yet in thy acts it is not so, but thou stoppest short of what thou canst do. So thou lovest not thyself, for if thou didst, thou wouldst love thy nature and her will. But those who love their several arts exhaust themselves in working at them unwashed and without food; but thou valuest thy own nature less than the turner values the turning art, or the dancer the dancing art, or the lover of money values his money, or the vain-glorious man his little glory. And such men, when they have a violent affection to a thing, choose neither to eat nor to sleep rather than to perfect the things which they care for. But are the acts which concern society more vile in thy eyes and less worthy of thy labor?

Stella, the only planet of my light, Light of my life, and life of my desire, Chief good, whereto my hope doth only aspire, World of my wealth, and heav'n of my delight: Why dost thou spend the treasure of thy sprite, With voice more fit to wed Amphion's lyre, Seeking to quench in me the noble fire Fed by thy worth, and kindled by thy sight? And all in vain, for while thy breath most sweet, With choicest words, thy words with reasons rare, Thy reasons firmly set on Virtue's feet, Labor to kill in me this killing care: Oh, think I then, what paradise of joy It is, so fair a Virtue to enjoy.

Sen hiç kimsenin olamayacağı kadar çok şeyimsin benim... yüreğimde sana ayrılan yer herkesinkinden büyük. yalnızca bir arkadaş, bir kan kardeş, bir sırdaş, bir çok yakın dost değil, bir büyük sevgisin sen... yanında sonsuz şımarabileceğim ve hala kaybetmekten kormayacağım tek kişi... yani biraz annem, biraz babam, hatta hiç görmediğim dedem, belki hiç doğmayacak oğlum... sonra daimi hayranım ve tabi dokunulmamış sevgilim... sen benim masumiyetimsin tuna... benim en yakınımsın! aslında belki öbür yarımsın? bütün bunlar ne demek anlıyor musun? hı?

Why dost thou use me thus? I know thee not. Kent: Fellow, I know thee. Oswald: What dost thou know me for? Kent: A knave, a rascal, an eater of broken meats; a base, proud, shallow, beggarly, three-suited, hundred-pound, filthy; worsted-stocking knave; a lily-livered, action-taking whoreson, glass-gazing, superserviceable, finical rogue; one-trunk-inheriting slave; one that wouldst be a bawd, in way of good service, and art nothing but the composition of a knave, beggar, coward, pander, and the son and heir of a mongrel bitch; one whom I will beat into clamorous whining, if thou denyest the least syllable of thy addition.

What bizarre things does not one find in a great city when one knows how to walk about and how to look! Life swarms with innocent monsters. Oh Lord my God, Thou Creator, Thou Master, Thou who hast made law and liberty, Thou the Sovereign who dost allow, Thou the Judge who dost pardon, Thou who art full of Motives and of Causes, Thou who hast (it may be) placed within my soul the love of horror in order to turn my hear to Thee, like the cure which follows the knife; Oh Lord, have pity, have pity upon the mad men and women that we are! Oh Creator, is it possible that monsters should exist in the eyes of Him alone who knoweth why they exist, how they have made themselves, and how they would have made themselves, and could not?

Debarred from public worship, David was heartsick. Ease he did not seek, honour he did not covet, but the enjoyment of communion with God was an urgent need of his soul; he viewed it not merely as the sweetest of all luxuries, but as an absolute necessity, like water to a stag. Like the parched traveler in the wilderness, whose skin bottle is empty, and who finds the wells dry, he must drink or die – he must have his God or faint. His soul, his very self, his deepest life, was insatiable for a sense of the divine presence. . . . Give him his God and he is as content as the poor deer which at length slakes its thirst and is perfectly happy; but deny him his Lord, and his heart heaves, his bosom palpitates, his whole frame is convulsed, like one who gasps for breath, or pants with long running. Dear friend, dost thou know what this is, by personally having felt the same? It is a sweet bitterness. The next best thing to living in the light of the Lord’s love is to be unhappy till we have it, and to pant hourly after it – hourly, did I say? Thirst is a perpetual appetite, and not to be forgotten, and even thus continually is the heart’s longing after God. When it is as natural for us to long for God as for an animal to thirst, it is well with our souls, however painful our feelings

Thou fond mad man, hear me but speak a word. ROMEO: O, thou wilt speak again of banishment. FRIAR LAURENCE: I’ll give thee armour to keep off that word: Adversity’s sweet milk, philosophy, To comfort thee, though thou art banished. ROMEO: Yet “banished”? Hang up philosophy! Unless philosophy can make a Juliet, Displant a town, reverse a prince’s doom, It helps not, it prevails not: talk no more. FRIAR LAURENCE: O, then I see that madmen have no ears. ROMEO: How should they, when that wise men have no eyes? FRIAR LAURENCE: Let me dispute with thee of thy estate. ROMEO: Thou canst not speak of that thou dost not feel: Wert thou as young as I, Juliet thy love, An hour but married, Tybalt murdered, Doting like me and like me banished, Then mightst thou speak, then mightst thou tear thy hair, And fall upon the ground, as I do now, Taking the measure of an unmade grave.

Bekliyorsun. Ruhun enerjiyi bir yere akıtarak dirilmek istiyor olası mı bu? Neye, kime akıtacaksın onu, kimi ortak edeceksin duygularına? Sana, senin eziyetine kim katlanabilir? Yalnızlığı kabul edemedin mi? Dostun kimdi senin? Bekliyorsun, sürekli bekleyişleri art arda ekliyorsun; seni seyrediyorum ve ses etmiyorum çünkü bekleyişin süslü bir imparatorluğu vardır. Umut silinene kadar güçlü bir direnişle dikilirsin tahtında. Sonra düşüş başlar. Başladığın yere dönüş. Kara anaforu bulma isteğiyle delice labirentlerinde acının dört dönmektir dönüş yeniden başlamak üzere düşüşe. Bir ömrün bekleyiş eziyeti içinde kıvranabilmek uğruna başa dönüşün bekleyişiyle geçmesini düşünebiliyor musun? Bu acı arayıştan kim kurtarabilir insanı? Sevgili mi? Dost mu? Boş inanç mı? Ülkü mü?

If thou dost continually draw thine impulse, thy life, the whole of thy being from the Holy Spirit, without whom thou canst do nothing; and if thou dost live in close communion with Christ, there will be no fear of thy having a dry heart. He who lives without prayer—he who lives with little prayer—he who seldom reads the Word—he who seldom looks up to heaven for a fresh influence from on high—he will be the man whose heart will become dry and barren; but he who calls in secret on his God—who spends much time in holy retirement—who delights to meditate on the words of the Most High—whose soul is given up to Christ—who delights in his fullness, rejoices in his all-sufficiency, prays for his second coming, and delights in the thought of his glorious advent—such a man, I say, must have an overflowing heart; and as his heart is, such will his life be. It will be a full life; it will be a life that will speak from the sepulcher, and wake the echoes of the future. "Keep thine heart with all diligence," and entreat the Holy Spirit to keep it full; for, otherwise, the issues of thy life will be feeble, shallow, and superficial; and thou mayest as well not have lived at all.

Thou still unravish’d bride of quietness, Thou foster-child of silence and slow time, Sylvan historian, who canst thus express A flowery tale more sweetly than our rhyme: What leaf-fring’d legend haunts about thy shape Of deities or mortals, or of both, In Tempe or the dales of Arcady? What men or gods are these? What maidens loth? What mad pursuit? What struggle to escape? What pipes and timbrels? What wild ecstasy? Heard melodies are sweet, but those unheard Are sweeter; therefore, ye soft pipes, play on; Not to the sensual ear, but, more endear’d, Pipe to the spirit ditties of no tone: Fair youth, beneath the trees, thou canst not leave Thy song, nor ever can those trees be bare; Bold Lover, never, never canst thou kiss, Though winning near the goal yet, do not grieve; She cannot fade, though thou hast not thy bliss, For ever wilt thou love, and she be fair! Ah, happy, happy boughs! that cannot shed Your leaves, nor ever bid the Spring adieu; And, happy melodist, unwearied, For ever piping songs for ever new; More happy love! more happy, happy love! For ever warm and still to be enjoy’d, For ever panting, and for ever young; All breathing human passion far above, That leaves a heart high-sorrowful and cloy’d, A burning forehead, and a parching tongue. Who are these coming to the sacrifice? To what green altar, O mysterious priest, Lead’st thou that heifer lowing at the skies, And all her silken flanks with garlands drest? What little town by river or sea shore, Or mountain-built with peaceful citadel, Is emptied of this folk, this pious morn? And, little town, thy streets for evermore Will silent be; and not a soul to tell Why thou art desolate, can e’er return. O Attic shape! Fair attitude! with brede Of marble men and maidens overwrought, With forest branches and the trodden weed; Thou, silent form, dost tease us out of thought As doth eternity: Cold Pastoral! When old age shall this generation waste, Thou shalt remain, in midst of other woe Than ours, a friend to man, to whom thou say’st, “Beauty is truth, truth beauty,—that is all Ye know on earth, and all ye need to know.

My Lord, you own wisdom has taught me to aspire to One even more great, more beautiful, and more closely approximate to perfection than yourself. As you yourself, superior to all Flatland forms, combine many Circles in One, so doubtless there is One above you who combines many Spheres in One Supreme Existence, surpassing even the Solids of Spaceland. And even as we, who are now in Space, look down on Flatland and see the inside of all things, so of a certainly there is yet above us some higher, purer region, whither thou dost surely purpose to lead me - O Thou Whome I shall always call everywhere and in all Dimensions, my Priest, Philosopher, and Friend - some yet more spacious Space, some more dimensionable Dimensionality, from the vantage-ground of which we shall look down together upon the revealed insides of solid things, and where thine own intestines, and those of thy kindred Spheres, will lie exposed to the View of the poor wandering exile from Flatland, to whome so much has already been vouchsafed.

St. Augustine wrote: “Two loves have built two cities: the love of self even to the despising of God, the city of the earth; the love of God even to the despising of self, the city of God. One glorifies itself in self, and the other in the Lord. One seeks its glory from men, the other places its dearest glory in God, the witness of its conscience. The one in the pride of its glory walks with head high; the other says to its God: ‘Thou art my glory, and it is Thou who dost lift up my head.’ The former in its victories lets itself be conquered by its passion to dominate; the latter shows us its citizens united in charity, mutual servants, tutelary governors, obedient subjects. The former loves its own strength in its princes; the latter says to God: ‘Lord, Thou art my only strength, I shall love Thee.’ “968

Thou sayest, Men cannot admire the sharpness of thy wits.- Be it so: but there are many other things of which thou canst not say, I am not formed for them by nature. Show those qualities then which are altogether in thy power, sincerity, gravity, endurance of labour, aversion to pleasure, contentment with thy portion and with few things, benevolence, frankness, no love of superfluity, freedom from trifling magnanimity. Dost thou not see how many qualities thou art immediately able to exhibit, in which there is no excuse of natural incapacity and unfitness, and yet thou still remainest voluntarily below the mark? Or art thou compelled through being defectively furnished by nature to murmur, and to be stingy, and to flatter, and to find fault with thy poor body, and to try to please men, and to make great display, and to be so restless in thy mind? No, by the gods: but thou mightest have been delivered from these things long ago. Only if in truth thou canst be charged with being rather slow and dull of comprehension, thou must exert thyself about this also, not neglecting it nor yet taking pleasure in thy dulness.

Busie olde foole, unruly Sunne; Why dost thou thus, Through windowes, and through curtaines call on us? Must to they motions lovers seasons run? Sawcy pedantique wretch, goe chide Late schoole boyes, and sowre prentices, Goe tell Court-huntsmen, that the King will ride, Call countrey ands to harvest offices; Love, all alike, no season knows, nor clyme, Nor houres, dayes, months, which are the rags of time. Thy beames, so reverend, and strong Why shouldst thou thinke? I could eclipse and cloud them with a winke, But that I would not lose her sight so long: If her eyes have not blinded thine Looke, and tomorrow late, tell mee, Whether both the India's of spice and Myne Be where thou leftst them, or lie here with mee. Aske for those Kings whom thou saw'st yesterday, And thou shalt heare, All here in one bed lay. She'is all States, and all Princes, I, Nothing else is; Princes doe but play us; compar'd to this, All honor's mimique; All wealth alchimie, Thou sunne art halfe as happy'as wee, In that the world's contracted thus; Thine ages askes ease, and since thy duties bee To warme the world, that's done in warming us. Shine here to us, and thou art every where; This bed thy center is, these walls, thy spheare.

It was language I loved, not meaning. I liked poetry better when I wasn't sure what it meant. Eliot has said that the meaning of the poem is provided to keep the mind busy while the poem gets on with its work -- like the bone thrown to the dog by the robber so he can get on with his work. . . . Is beauty a reminder of something we once knew, with poetry one of its vehicles? Does it give us a brief vision of that 'rarely glimpsed bright face behind/ the apparency of things'? Here, I suppose, we ought to try the impossible task of defining poetry. No one definition will do. But I must admit to a liking for the words of Thomas Fuller, who said: 'Poetry is a dangerous honey. I advise thee only to taste it with the Tip of thy finger and not to live upon it. If thou do'st, it will disorder thy Head and give thee dangerous Vertigos.

Sana ahlak vaazı verecek değilim. Yalnız, benim gibi eş dost arasında akıllı geçinen bir insanın nasıl olup da bu kadar manasız ve bomboş bir gençlik geçirdiğine herkesten evvel kendimin hayret ettiğimi söyleyeceğim… Evvela bunun farkında değildim. Kendilerini derecesiz bir zeka ve kabiliyete sahip sayan arkadaşların arasında, mukaddes ve mağrur bir aptallığa sırtımı vererek yaşıyor ve sırf bununla mühim bir şey yaptığımı sanıyordum. Ne gayem, ne düşüncem vardı. Zekam bütün kuvvetini, içinde bulunduğu ana sarf ediyordu. Yerinde bir cevap, keskin bir nükte bütün hakikatlere bedeldi. Böyle günü birlik bir fikir hayatının tabii bir neticesi olarak tezatlara, manasızlıklara, hatta edepsizliklere düşüyordum. İsteyip istemediğimi doğru dürüst bilmediğim, fakat neticesi aleyhime çıkarsa istemediğimi iddia ettiğim bu nevi söz ve fiillerimin daimi mesulünü bulmuştum: Buna içimdeki şeytan diyordum; müdafaasını üzerime almaktan korktuğum bütün hareketlerimi ona yüklüyor ve kendi suratıma tüküreceğim yerde, haksızlığa, tesadüfün cilvesine uğramış bir mazlum gibi nefsimi şefkat ve ihtimama layık görüyordum. Halbuki ne şeytanı azizim, ne şeytanı? Bu bizim gururumuzun, salaklığımızın bir uydurması… içimizdeki şeytan pek de kurnazca olmayan bir kaçamak yolu… İçimizde şeytan yok… İçimizde aciz var… Tembellik var… İradesizlik, bilgisizlik ve bunların hepsinden daha korkunç bir şey: hakikatleri görmekten kaçmak itiyadı var… Hiçbir şey üzerinde düşünmeye hatta bir parçacık durmaya alışmayan gevşek beyinlerimizle kullanmaya lüzum görmeyerek nihayet zamanla kaybettiğimiz biçare irademizle hayatta dümensiz bir sandal gibi dört tarafa savruluyor ve devrildiğimiz zaman kabahati meçhul kuvvetlerde, insan iradesinin üstündeki tesirlerde arıyoruz.

BUSY old fool, unruly Sun, Why dost thou thus, Through windows, and through curtains, call on us? Must to thy motions lovers' seasons run? Saucy pedantic wretch, go chide Late school-boys and sour prentices, Go tell court-huntsmen that the king will ride, Call country ants to harvest offices ; Love, all alike, no season knows nor clime, Nor hours, days, months, which are the rags of time. Thy beams so reverend, and strong Why shouldst thou think ? I could eclipse and cloud them with a wink, But that I would not lose her sight so long. If her eyes have not blinded thine, Look, and to-morrow late tell me, Whether both th' Indias of spice and mine Be where thou left'st them, or lie here with me. Ask for those kings whom thou saw'st yesterday, And thou shalt hear, "All here in one bed lay." She's all states, and all princes I ; Nothing else is ; Princes do but play us ; compared to this, All honour's mimic, all wealth alchemy. Thou, Sun, art half as happy as we, In that the world's contracted thus ; Thine age asks ease, and since thy duties be To warm the world, that's done in warming us. Shine here to us, and thou art everywhere ; This bed thy center is, these walls thy sphere.

I dreamed I stood upon a little hill, And at my feet there lay a ground, that seemed Like a waste garden, flowering at its will With buds and blossoms. There were pools that dreamed Black and unruffled; there were white lilies A few, and crocuses, and violets Purple or pale, snake-like fritillaries Scarce seen for the rank grass, and through green nets Blue eyes of shy peryenche winked in the sun. And there were curious flowers, before unknown, Flowers that were stained with moonlight, or with shades Of Nature's willful moods; and here a one That had drunk in the transitory tone Of one brief moment in a sunset; blades Of grass that in an hundred springs had been Slowly but exquisitely nurtured by the stars, And watered with the scented dew long cupped In lilies, that for rays of sun had seen Only God's glory, for never a sunrise mars The luminous air of Heaven. Beyond, abrupt, A grey stone wall. o'ergrown with velvet moss Uprose; and gazing I stood long, all mazed To see a place so strange, so sweet, so fair. And as I stood and marvelled, lo! across The garden came a youth; one hand he raised To shield him from the sun, his wind-tossed hair Was twined with flowers, and in his hand he bore A purple bunch of bursting grapes, his eyes Were clear as crystal, naked all was he, White as the snow on pathless mountains frore, Red were his lips as red wine-spilith that dyes A marble floor, his brow chalcedony. And he came near me, with his lips uncurled And kind, and caught my hand and kissed my mouth, And gave me grapes to eat, and said, 'Sweet friend, Come I will show thee shadows of the world And images of life. See from the South Comes the pale pageant that hath never an end.' And lo! within the garden of my dream I saw two walking on a shining plain Of golden light. The one did joyous seem And fair and blooming, and a sweet refrain Came from his lips; he sang of pretty maids And joyous love of comely girl and boy, His eyes were bright, and 'mid the dancing blades Of golden grass his feet did trip for joy; And in his hand he held an ivory lute With strings of gold that were as maidens' hair, And sang with voice as tuneful as a flute, And round his neck three chains of roses were. But he that was his comrade walked aside; He was full sad and sweet, and his large eyes Were strange with wondrous brightness, staring wide With gazing; and he sighed with many sighs That moved me, and his cheeks were wan and white Like pallid lilies, and his lips were red Like poppies, and his hands he clenched tight, And yet again unclenched, and his head Was wreathed with moon-flowers pale as lips of death. A purple robe he wore, o'erwrought in gold With the device of a great snake, whose breath Was fiery flame: which when I did behold I fell a-weeping, and I cried, 'Sweet youth, Tell me why, sad and sighing, thou dost rove These pleasent realms? I pray thee speak me sooth What is thy name?' He said, 'My name is Love.' Then straight the first did turn himself to me And cried, 'He lieth, for his name is Shame, But I am Love, and I was wont to be Alone in this fair garden, till he came Unasked by night; I am true Love, I fill The hearts of boy and girl with mutual flame.' Then sighing, said the other, 'Have thy will, I am the love that dare not speak its name.

To Autumn" Season of mists and mellow fruitfulness, Close bosom-friend of the maturing sun; Conspiring with him how to load and bless With fruit the vines that round the thatch-eves run; To bend with apples the moss'd cottage-trees, And fill all fruit with ripeness to the core; To swell the gourd, and plump the hazel shells With a sweet kernel; to set budding more, And still more, later flowers for the bees, Until they think warm days will never cease, For summer has o'er-brimm'd their clammy cells. Who hath not seen thee oft amid thy store? Sometimes whoever seeks abroad may find Thee sitting careless on a granary floor, Thy hair soft-lifted by the winnowing wind; Or on a half-reap'd furrow sound asleep, Drows'd with the fume of poppies, while thy hook Spares the next swath and all its twined flowers: And sometimes like a gleaner thou dost keep Steady thy laden head across a brook; Or by a cyder-press, with patient look, Thou watchest the last oozings hours by hours. Where are the songs of spring? Ay, Where are they? Think not of them, thou hast thy music too,— While barred clouds bloom the soft-dying day, And touch the stubble-plains with rosy hue; Then in a wailful choir the small gnats mourn Among the river sallows, borne aloft Or sinking as the light wind lives or dies; And full-grown lambs loud bleat from hilly bourn; Hedge-crickets sing; and now with treble soft The red-breast whistles from a garden-croft; And gathering swallows twitter in the skies.

Let, then, thy soul by faith be exercised with such thoughts and apprehensions as these: “I am a poor, weak creature; unstable as water, I cannot excel. This corruption is too hard for me, and is at the very door of ruining my soul; and what to do I know not. My soul is become as parched ground, and an habitation of dragons. I have made promises and broken them; vows and engagements have been as a thing of nought. Many persuasions have I had that I had got the victory and should be delivered, but I am deceived; so that I plainly see, that without some eminent succour and assistance, I am lost, and shall be prevailed on to an utter relinquishment of God. But yet, though this be my state and condition, let the hands that hang down be lifted up, and the feeble knees be strengthened. Behold, 32the Lord Christ, that hath all fulness of grace in his heart, all fulness of power in his hand, he is able to slay all these his enemies. There is sufficient provision in him for my relief and assistance. He can take my drooping, dying soul and make me more than a conqueror.33 ‘Why sayest thou, O my soul, My way is hid from the Lord, and my judgment is passed over from my God? Hast thou not known, hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding. He giveth power to the faint; and to them that have no might he increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fall: but they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; they shall walk, and not faint,’ Isa. xl. 27–31. He can make the ‘dry, parched ground of my soul to become a pool, and my thirsty, barren heart as springs of water;’ yea, he can make this ‘habitation of dragons,’ this heart, so full of abominable lusts and fiery temptations, to be a place for ‘grass’ and fruit to himself,” Isa. xxxv. 7. So God staid Paul, under his temptation, with the consideration of the sufficiency of his grace: “My grace is sufficient for thee,” 2 Cor. xii. 9. Though he were not immediately so far made partaker of it as to be freed from his temptation, yet the sufficiency of it in God, for that end and purpose, was enough to stay his spirit. I say, then, by faith, be much in the consideration of that supply and the fulness of it that is in Jesus Christ, and how he can at any time give thee strength and deliverance. Now, if hereby thou dost not find success to a conquest, yet thou wilt be staid in the chariot, that thou shalt not fly out of the field until the battle be ended; thou wilt be kept from an utter despondency and a lying down under thy unbelief, or a turning aside to false means and remedies, that in the issue will not relieve thee. The efficacy of this consideration will be found only in the practice.