Garden Verses Quotes

Gardens are not made by singing 'Oh, how beautiful!' and sitting in the shade.

The world is so full of a number of things, I ’m sure we should all be as happy as kings.

The rain is falling all around, It falls on field and tree, It rains on the umbrellas here, And on the ships at sea.

In winter I get up at night, and dress by yellow candlelight, In summer, quite the other day, I have to go to bed by day

Did I live the spring I’d sought? It’s true in joy, I walked along, took part in dance, and sang the song. and never tried to bind an hour to my borrowed garden bower; nor did I once entreat a day to slumber at my feet. Yet days aren’t lulled by lyric song, like morning birds they pass along, o’er crests of trees, to none belong; o’er crests of trees of drying dew, their larking flight, my hands, eschew Thus I’ll say it once and true… From all that I saw, and everywhere I wandered, I learned that time cannot be spent, It only can be squandered.

Time which none can bind, While flowing fast away, leaves love behind.

Mealtime "A mousie squealing in a trap Woke me from my morning nap. Wasn't he so very sweet To tell me it was time to eat?" (From A CAT'S GARDEN OF VERSES)

To My Mother You too, my mother, read my rhymes For love of unforgotten times, And you may chance to hear once more The little feet along the floor.

I wrote too many poems in a language I did not yet know how to speak But I know now it doesn't matter how well I say grace if I am sitting at a table where I am offering no bread to eat So this is my wheat field you can have every acre, Love this is my garden song this is my fist fight with that bitter frost tonight I begged another stage light to become that back alley street lamp that we danced beneath the night your warm mouth fell on my timid cheek as i sang maybe i need you off key but in tune maybe i need you the way that big moon needs that open sea maybe i didn't even know i was here til i saw you holding me give me one room to come home to give me the palm of your hand every strand of my hair is a kite string and I have been blue in the face with your sky crying a flood over Iowa so you mother will wake to Venice Lover, I smashed my glass slipper to build a stained glass window for every wall inside my chest now my heart is a pressed flower and a tattered bible it is the one verse you can trust so I'm putting all of my words in the collection plate I am setting the table with bread and grace my knees are bent like the corner of a page I am saving your place

Watching gardeners label their plants I vow with all beings to practice the old horticulture and let plants identify me.

All by myself I have to go,   With none to tell me what to do—   All alone beside the streams   And up the mountain-sides of dreams.

I do not feel like writing verses; but as I light my perfume burner with myrrh and jasmine incense, they suddenly burgeon from my heart, like flowers in a garden.

What would you have me do? Seek for the patronage of some great man, And like a creeping vine on a tall tree Crawl upward, where I cannot stand alone? No thank you! Dedicate, as others do, Poems to pawnbrokers? Be a buffoon In the vile hope of teasing out a smile On some cold face? No thank you! Eat a toad For breakfast every morning? Make my knees Callous, and cultivate a supple spine,- Wear out my belly grovelling in the dust? No thank you! Scratch the back of any swine That roots up gold for me? Tickle the horns Of Mammon with my left hand, while my right Too proud to know his partner's business, Takes in the fee? No thank you! Use the fire God gave me to burn incense all day long Under the nose of wood and stone? No thank you! Shall I go leaping into ladies' laps And licking fingers?-or-to change the form- Navigating with madrigals for oars, My sails full of the sighs of dowagers? No thank you! Publish verses at my own Expense? No thank you! Be the patron saint Of a small group of literary souls Who dine together every Tuesday? No I thank you! Shall I labor night and day To build a reputation on one song, And never write another? Shall I find True genius only among Geniuses, Palpitate over little paragraphs, And struggle to insinuate my name In the columns of the Mercury? No thank you! Calculate, scheme, be afraid, Love more to make a visit than a poem, Seek introductions, favors, influences?- No thank you! No, I thank you! And again I thank you!-But... To sing, to laugh, to dream To walk in my own way and be alone, Free, with a voice that means manhood-to cock my hat Where I choose-At a word, a Yes, a No, To fight-or write.To travel any road Under the sun, under the stars, nor doubt If fame or fortune lie beyond the bourne- Never to make a line I have not heard In my own heart; yet, with all modesty To say:"My soul, be satisfied with flowers, With fruit, with weeds even; but gather them In the one garden you may call your own." So, when I win some triumph, by some chance, Render no share to Caesar-in a word, I am too proud to be a parasite, And if my nature wants the germ that grows Towering to heaven like the mountain pine, Or like the oak, sheltering multitudes- I stand, not high it may be-but alone!

When I grow up I mean to be A Lion large and fierce to see. I'll mew so loud that Cook in fright Will give me all the cream in sight. And anyone who dares to say 'Poor Puss' to me will rue the day. Then having swallowed him I'll creep Into the Guest Room Bed to sleep.

Try as I like to find the way,   I never can get back by day,   Nor can remember plain and clear   The curious music that I hear.

Time to Rise A birdie with a yellow bill Hopped upon my window sill, Cocked his shining eye and said: "Ain't you 'shamed, you sleepy-head!

How do you like to go up in a swing, Up in the air so blue? Oh, I do think it is the pleasantest thing Ever a child can do!

vow to speak purely and lovingly. When my mouth is fragrant with right speech, a flower blooms in the garden of my heart.

At evening when the lamp is lit, The tired Human People sit And doze, or turn with solemn looks The speckled pages of their books. Then I, the Dangerous Kitten, prowl And in the Shadows softly growl, And roam about the farthest floor Where Kitten never trod before. And, crouching in the jungle damp, I watch the Human Hunter’s camp, Ready to spring with fearful roar As soon as I shall hear them snore. And then with stealthy tread I crawl Into the dark and trackless hall, Where 'neath the Hat-tree's shadows deep Umbrellas fold their wings and sleep. A cuckoo calls — and to their dens The People climb like frightened hens, And I'm alone — and no one cares In Darkest Africa — downstairs.

Mr Earbrass was virtually asleep when several lines of verse passed through his mind and left it hopelessly awake. Here was the perfect epigraph for TUH: A horrid ?monster has been [something] delay'd By your/their indiff'rence in the dank brown shade Below the garden... His mind's eye sees them quoted on the bottom third of a right-hand page in a (possibly) olive-bound book he read at least five years ago. When he does find them, it will be a great nuisance if no clue is given to their authorship.

The book was commonly known as the Buggre Alle This Bible. The lengthy compositor's error, if such it may be called, occurs in the book of Ezekiel, chapter 48, verse five. 2. And bye the border of Dan, fromme the east side fo the west side, a portion for Afher. 3. And by the border of Afher, fromme the east side even untoe the west side, a portion for Naphtali. 4. And by the border of Naphtali, from the east side untoe the west side, a portion for Manaffeh. 5. Buggre Alle this for a Larke. I amme sick to mye Hart of typefettinge. Master Biltonn if no Gentelmann, and Master Scagges noe more than a tighte fisted Southwarke Knobbefticke. I telle you, onne a daye laike thif Ennywone withe half and oz of Sense shoulde bee oute in the Sunneshain, ane nott Stucke here alle the liuelong daie inn thif mowldey olde By-Our-Lady Workefhoppe. @ *"Æ@;!* 6. And bye the border of Ephraim, from the east fide even untoe the west fide, a portion for Reuben.* * The Buggre Alle This Bible was also noteworthy for having twenty-seven verses in the third chapter of Genesis, instead of the more usual twenty-four. They followed verse 24, which in the King James version reads: "So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life," and read: 25 And the Lord spake unto the Angel that guarded the eastern gate, saying Where is the flaming sword which was given unto thee? 26 And the Angel said, I had it here only a moment ago, I must have put it down some where, forget my head next. 27 And the Lord did not ask him again.

It is always beneficial to be near a spiritual teacher. These masters are like gardens or medicinal plants, sanctuaries of wisdom. In the presence of a realized master, you will rapidly attain enlightenment. In the presence of an erudite scholar, you will acquire great knowledge. In the presence of a great meditator, spiritual experience will dawn in your mind. In the presence of a bodhisattva, your compassion will expand, just as an ordinary log placed next to a log of sandalwood becomes saturated, little by little, with its fragrance.

He was rowed down from the north in a leather skiff manned by a crew of trolls. His fur cape was caked with candle wax, his brow stained blue by wine - though the latter was seldom noticed due to the fox mask he wore at-all times. A quill in his teeth, a solitary teardrop a-squirm in his palm, he was the young poet prince of Montreal, handsome, immaculate, searching for sturdier doors to nail his poignant verses on. In Manhattan, grit drifted into his ink bottle. In Vienna, his spice box exploded. On the Greek island of Hydra, Orpheus came to him at dawn astride a transparent donkey and restrung his cheap guitar. From that moment on, he shamelessly and willingly exposed himself to the contagion of music. To the secretly religious curiosity of the traveler was added the openly foolhardy dignity of the troubadour. By the time he returned to America, songs were working in him like bees in an attic. Connoisseurs developed cravings for his nocturnal honey, despite the fact that hearts were occasionally stung. Now, thirty years later, as society staggers towards the millennium - nailing and screeching at the while, like an orangutan with a steak knife in its side - Leonard Cohen, his vision, his gift, his perseverance, are finally getting their due. It may be because he speaks to this wounded zeitgeist with particular eloquence and accuracy, it may be merely cultural time-lag, another example of the slow-to-catch-on many opening their ears belatedly to what the few have been hearing all along. In any case, the sparkle curtain has shredded, the boogie-woogie gate has rocked loose from its hinges, and here sits L. Cohen at an altar in the garden, solemnly enjoying new-found popularity and expanded respect. From the beginning, his musical peers have recognized Cohen´s ability to establish succinct analogies among life´s realities, his talent for creating intimate relationships between the interior world of longing and language and the exterior world of trains and violins. Even those performers who have neither "covered" his compositions nor been overtly influenced by them have professed to admire their artfulness: the darkly delicious melodies - aural bouquets of gardenia and thistle - that bring to mind an electrified, de-Germanized Kurt Weill; the playfully (and therefore dangerously) mournful lyrics that can peel the apple of love and the peach of lust with a knife that cuts all the way to the mystery, a layer Cole Porter just could`t expose. It is their desire to honor L. Cohen, songwriter, that has prompted a delegation of our brightest artists to climb, one by one, joss sticks smoldering, the steep and salty staircase in the Tower of Song.

Years may go by, and the wheel in the river Wheel as it wheels for us, children, to-day, Wheel and keep roaring and foaming for ever Long after all of the boys are away. Home for the Indies and home from the ocean, Heroes and soldiers we all will come home; Still we shall find the old mill wheel in motion, Turning and churning that river to foam. You with the bean that I gave when we quarrelled, I with your marble of Saturday last, Honoured and old and all gaily apparelled, Here we shall meet and remember the past.

You plucked me like a flower from your secret garden; pressing my petals to your lips, inhaling deeply of my fragrance. You placed me in your lapel so you could feel my presence close to your heart. And when the flower faded, you cast it aside unaware that I had bloomed in a million other ways.

But he, Siddhartha, was not a source of joy for himself, he found no delight in himself. Walking the rosy paths of the fig tree garden, sitting in the bluish shade of the grove of contemplation, washing his limbs daily in the bath of repentance, sacrificing in the dim shade of the mango forest, his gestures of perfect decency, everyone's love and joy, he still lacked all joy in his heart. Dreams and restless thoughts came into his mind, flowing from the water of the river, sparkling from the stars of the night, melting from the beams of the sun, dreams came to him and a restlessness of the soul, fuming from the sacrifices, breathing forth from the verses of the Rig-Veda, being infused into him, drop by drop, from the teachings of the old Brahmans.

Genesis 10:7 is probably the most important verse in the Bible for the purposes of identifying the location of the Garden of Eden. This is because it groups Cush and Havilah together as son and grandson of Ham, the African hot countries. Eden was therefore a place in the region of the historically famous Cush.

The garden was full of sorrow Songbirds and unusual winds whistled a rhyme Clouds caused to appear and cast down darkness For this was the first day the sun didn't shine

ISA51.3 For the LORD shall comfort Zion: he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the LORD; joy and gladness shall be found therein, thanksgiving, and the voice of melody.

Every moment for all the generations was leading to you here on my lap, your head against your granddaddy’s chest, already four years old. Hair smelling like coconut oil. Something beneath that, though. Little-girl sweat—almost sour, but then just when I think that’s what it is, it turns, sweetens somehow. Makes me want to sit here forever breathing in your scalp. When did your arms get so long? Your feet so big? These footie pajamas with reindeer all over them remind me of the ones your mama used to wear. She used to fall asleep on my lap just like this. Back at the other house. Oh time time time time. Where’d you go where’d you go? My legs hurt tonight. Another place too—deep in my back somewhere, there’s a dull, aching pain. I try not to think about it. Old people used to always say, You only as old as you feel. Here I am closer to fifty than forty, but I feel older than that most days. Feel like the world is trying to pull me down back into it. Like God went ahead and said, I’ve changed my mind about you, Po’Boy. A bath with Epsom salts helps some evenings. Ginger tea keeps Sabe’s good cooking in my belly. Sitting here holding you at the end of the day—that’s . . . well, I’m not going to lie and say this isn’t the best thing that ever happened to my life because it is. Look at you laughing in your sleep. Got me wondering what you’re dreaming about. What’s making you laugh like that? Tell your granddaddy what’s playing in your pretty brown head, my little Melody. Name like a song. Like you were born and it was cause for the world to sing. You know how much your old granddaddy loves when you sing him silly songs? Sabe says she’s gonna have to get some earplugs if she has to hear one more verse of “Elmo’s World” or that song about how to grow a garden. But me, I can listen to your voice forever. Can’t hear you singing enough.

Orpheus chose to be the leader of mankind. Ah, not even Orpheus had attained such a goal, not even his immortal greatness had justified such vain and presumptuous dreams of grandeur, such flagrant overestimation of poetry! Certainly many instances of earthly beauty--a song, the twilit sea, the tone of the lyre, the voice of a boy, a verse, a statue, a column, a garden, a single flower--all possess the divine faculty of making man hearken unto the innermost and outermost boundaries of his existence, and therefore it is not to be wondered at that the lofty art of Orpheus was esteemed to have the power of diverting the streams from their beds and changing their courses, of luring the wild beasts of the forest with tender dominance, of arresting the cattle a-browse upon the meadows and moving them to listen, caught in the dream and enchanted, the dreamwish of all art: the world compelled to listen, ready to receive the song and its salvation. However, even had Orpheus achieved his aim, the help lasts no longer than the song, nor does the listening, and on no account might the song resound too long, otherwise the streams would return to their old courses, the wild beasts of the forest would again fall upon and slay the innocent beasts of the field, and man would revert again to his old, habitual cruelty; for not only did no intoxication last long, and this was likewise true of beauty's spell, but furthermore, the mildness to which men and beasts had yielded was only half of the intoxication of beauty, while the other half, not less strong and for the most part far stronger, was of such surpassing and terrible cruelty--the most cruel of men delights himself with a flower--that beauty, and before all the beauty born of art, failed quickly of its effect if in disregard of the reciprocal balance of its two components it approached man with but one of them.

how will you sleep without my whispering above you like the linden’s branches? Without my lying here awake and placing words, almost like eyelids, on your breasts, your limbs, your lips. Without my closing you and leaving you alone with what is yours like a garden with a mass of mint-balm and star-anise.

Your mother and I had one conversation a little before she died. She was sitting in the garden one evening when I came home from work, and she said, “I have to confess something. When we played ‘chicken’ from KDA to Clifton and I said I made you run three red lights, I lied. I made you stop even when they were only just turning amber.” And I replied, “Samina, I didn’t love you because you were the girl who ran red lights. I loved you because when you covered my eyes with your hands, I knew I could trust you to get me home.” She was afraid of running red lights, Aasmaani. She wasn’t an unbreakable creature of myth. She was entirely human, entirely breakable, and entirely extraordinary.

When Wilde composed his works he surrounded himself with books. A friend remembered him writing a poem ‘with a botanical work in front of him from which he . . . [selected] the names of flowers most pleasing to the ear to plant in his garden of verse’.5 Aubrey Beardsley’s caricature of Wilde, ‘Oscar Wilde at Work’, shows the author at his desk surrounded by mountains of books.

But Beatrice Blaine! There was a woman! Early pictures taken on her father's estate at Lake Geneva, Wisconsin, or in Rome at the Sacred Heart Convent—an educational extravagance that in her youth was only for the daughters of the exceptionally wealthy—showed the exquisite delicacy of her features, the consummate art and simplicity of her clothes. A brilliant education she had—her youth passed in renaissance glory, she was versed in the latest gossip of the Older Roman Families; known by name as a fabulously wealthy American girl to Cardinal Vitori and Queen Margherita and more subtle celebrities that one must have had some culture even to have heard of. She learned in England to prefer whiskey and soda to wine, and her small talk was broadened in two senses during a winter in Vienna. All in all Beatrice O'Hara absorbed the sort of education that will be quite impossible ever again; a tutelage measured by the number of things and people one could be contemptuous of and charming about; a culture rich in all arts and traditions, barren of all ideas, in the last of those days when the great gardener clipped the inferior roses to produce one perfect bud.

I will conclude this work with stating in what light religion appears to me. If we suppose a large family of children, who, on any particular day, or particular circumstance, made it a custom to present to their parents some token of their affection and gratitude, each of them would make a different offering, and most probably in a different manner. Some would pay their congratulations in themes of verse and prose, by some little devices, as their genius dictated, or according to what they thought would please; and, perhaps, the least of all, not able to do any of those things, would ramble into the garden, or the field, and gather what it thought the prettiest flower it could find, though, perhaps, it might be but a simple weed. The parent would be more gratified by such a variety, than if the whole of them had acted on a concerted plan, and each had made exactly the same offering. This would have the cold appearance of contrivance, or the harsh one of control. But of all unwelcome things, nothing could more afflict the parent than to know, that the whole of them had afterwards gotten together by the ears, boys and girls, fighting, scratching, reviling, and abusing each other about which was the best or the worst present. Why may we not suppose, that the great Father of all is pleased with variety of devotion; and that the greatest offence we can act, is that by which we seek to torment and render each other miserable? For my own part, I am fully satisfied that what I am now doing, with an endeavour to conciliate mankind, to render their condition happy, to unite nations that have hitherto been enemies, and to extirpate the horrid practice of war, and break the chains of slavery and oppression is acceptable in his sight, and being the best service I can perform, I act it cheerfully. I do not believe that any two men, on what are called doctrinal points, think alike who think at all. It is only those who have not thought that appear to agree… As to what are called national religions, we may, with as much propriety, talk of national Gods. It is either political craft or the remains of the Pagan system, when every nation had its separate and particular deity…

This is God asking you to leave His kingdom, and by all accounts He's not a Huge One for self-doubt. There is no verse saying, 'And lo, God felt that, on second thoughts, He'd been a bit hasty, so He said, "Adam, mate, at the end of the day it's just a bit of fruit. It's no biggie. I felt a bit mugged off by your missus, I'd been working a six-day week, I'm a little bit tired and emotional, we're all new to this game, come back to the garden and we can thrash it out over a couple of tins.

The Shadow on the Stone I went by the Druid stone That stands in the garden white and lone, And I stopped and looked at the shifting shadows That at some moments there are thrown From the tree hard by with a rhythmic swing, And they shaped in my imagining To the shade that a well-known head and shoulders Threw there when she was gardening. I thought her behind my back, Yea, her I long had learned to lack, And I said: “I am sure you are standing behind me, Though how do you get into this old track?” And there was no sound but the fall of a leaf As a sad response; and to keep down grief I would not turn my head to discover That there was nothing in my belief. Yet I wanted to look and see That nobody stood at the back of me; But I thought once more: “Nay, I’ll not unvision A shape which, somehow, there may be.” So I went on softly from the glade, And left her behind me throwing her shade, As she were indeed an apparition— My head unturned lest my dream should fade.

Жираф Сегодня, я вижу, особенно грустен твой взгляд, И руки особенно тонки, колени обняв. Послушай: далёко, далёко на озере Чад Изысканный бродит жираф. Ему грациозная стройность и нега дана, И шкуру его украшает волшебный узор, С которым равняться осмелиться только Луна, Дробясь и качаясь на влаге широких озёр. Вдали он подобен цветным парусам корабля, И бег его плавен, как радостный птичий полёт. Я знаю, что много чудесного видит земля, Когда на закате он прячется в мраморный грот. Я знаю весёлые сказки таинственных стран Про чёрную деву, про страсть молодого вождя, Но ты слишком долго вдыхала тяжёлый туман, Ты верить не хочешь во что-нибудь, кроме дождя. И как я тебе расскажу про тропический сад, Про стройный пальмы, про запах немыслимых трав... Ты плачешь? Послушай... далёко, на озере Чад Изысканный бродит жираф. The Giraffe O, the look in your eyes this morning is more than usually sad, With your little arms wrapped round your knees and body bent in half. Let me tell you a story: far, far away, on the distant shores of Lake Chad, There roams a most majestic giraffe Blessed with a handsome build and graceful carriage And a coat painted hypnotic, magical patterns, With which none but the moon above dare compare When her light falls down to be scattered and rocked on the waters, Passing like a blazing sail far out at sea As she runs by, nimble and carefree as a bird in flight. I hear tell the earth has seen many wonderful things When the giraffe hides herself away and the sun sets into night. I know fabulous tales of far off, alien lands, Of a dark maiden, of a young captain’s burning desire, all this I know, But you’ve breathed in the damp marsh air for so long You don’t want to believe in anything but the rain out your window. I still haven’t told you about her tropic garden, with the slenderest palm trees, The sweetest wildflowers, meadows of unbelievable grass . . . Are you crying? Let me tell you a story: far away, on the distant shores of Lake Chad, There roams a most majestic giraffe.

If a man finds himself haunted by evil desires and unholy images, which will generally be at periodical hours, let him commit to memory passages of Scripture, or passages from the best writers in verse or prose. Let him store his mind with these, as safeguards to repeat when he lies awake in some restless night, or when despairing imaginations, or gloomy, suicidal thoughts, beset him. Let these be to him the sword, turning everywhere to keep the way of the Garden of Life from the intrusion of profaner footsteps.

These personages, grouped about the toilet-table where the Countess sat under the hands of a Parisian hairdresser, were picturesquely relieved against the stucco panelling and narrow mirrors of the apartment, with its windows looking on a garden set with mossy statues. To Odo, however, the scene suggested the most tedious part of his day's routine. The compliments to be exchanged, the silly verses to be praised, the gewgaws from Paris to be admired, were all contrasted in his mind with the vision of that other life which had come to him on the hillside of the Superga. On

Not many of these, however, can have been born at Coxhoe; for while Elizabeth was still an infant — apparently about the beginning of the year 1809 — Mr. Barrett removed to his newly purchased estate of Hope End, in Herefordshire, among the Malvern hills, and only a few miles from Malvern itself. It is to Hope End that the admirers of Mrs. Browning must look as the real home of her childhood and youth. Here she spent her first twenty years of conscious life. Here is the scene of the childish reminiscences which are to be found among her earlier poems, of ‘Hector in the Garden,’ ‘The Lost Bower,’ and ‘The Deserted Garden.’ And here too her earliest verses were written, and the foundations laid of that omnivorous reading of literature of all sorts and kinds, which was so strong a characteristic of her tastes and leanings.

The severe frost last February destroyed many branches as well as young trees that had already been full of sap as a result of the warm weather. In addition to this punishment by God, there is another one, namely, an unbelievable number of caterpillar-type worms which do very great damage to our wheat, barley, and oats. They also eat down to the ground the Indian corn sprouts and whatever young plants we have in our gardens. It would be even worse except for the birds, particularly the starlings, which fly over the fields in large numbers and eat the worms. . . . Last month the unusually large number of worms threatened to ruin our crops completely, but it pleased God (for, according to the Second Book of Chronicles 7:13, He commands the locusts to devour the land and, according to Verse 14, He promises to heal it) that a large number of starlings and other small birds came to the fields and gradually ate all the worms. Thanks be to God for His merciful regime!

Later on, however, I actually did read an unabridged Bible and researched more verses using online topical Bible resources, only to find out that Stanton might have been right. The Bible definitely left room for the relegation of women’s status in all respects. Women appeared to have been held accountable for every sinful act that’s committed because of a single woman who lived in the Garden of Eden, hence appearing to make them required to be silent in church. Women were supposed to be mothers and wives, which are noble pursuits, but it appeared as if men had a wider range of opportunities: they could be fathers and husbands… along with apostles, pastors, political leaders, polyglots, AND leaders of municipal congregations! The pursuits other than being a father and husband were considered to be noble pursuits for men, but if a woman pursued any of that, even if she had the capabilities and the good intentions, it would be considered blasphemous, at least from what I understood

In a battle ‘Alī confronted a powerful enemy and after a fierce fight was able to throw the enemy to the ground and sit on his chest with his sword drawn. At this moment the enemy warrior spat in ‘Alī’s face, whereupon ‘Alī immediately disengaged himself and abstained from delivering a blow with his sword. The enemy warrior, who was an idol worshipper, had never seen such an event. He became agitated and asked ‘Alī why he had not killed him. The response of ‘Alī, which in the verses of the Mathnawī constitutes one of the masterpieces of Sufi poetry, was that ‘Alī was fighting at first for the preservation of the Truth, but once the enemy warrior spat in his face ‘Alī became angry, and he would never react on the basis of anger and certainly not get into a battle or slay someone for personal or selfish reasons. In Rūmī’s words, ‘Alī responded: Said he, “I wield the sword for the sake of the Truth, I am the servant of the Truth not the functionary of the body. I am the lion of the Truth, not the lion of passions, My action does witness bear to my religion.

One UniVerse for the Living While palaces attest to the power of men, And monuments mark their wars, Little remains of the women who've been- Except for the sons that they bore. But the voices of women were baked into bread And later buttered with epics While the souls of their daughters Stitched with fine thread Became tapestries stored in attics. And all through the ages Men boasted like beasts Erecting pillars of marble and stone, But still they found themselves only to be Sculpted of flesh and bone. Philosophers pondered the nature of gods Outlawing temptations that plagued them And earning themselves, against all odds, The power to punish the pagans. By writing themselves into sacred books The clergymen sealed our fate To follow decrees that have their roots In nothing but misguided hate. So, children of Adam and invisible Eve, challenge the wisdom of sages. Don’t be so sure sacred scrolls that you read Aren't filled with human pages. Walk in the wilderness. Eat of the fruit. Don't let them buy you with wages. Plant your own garden. Drink of the wine. Learn how to be courageous. Hearts that are hardened To what is divine Have honored the dead too long. Search for the stories Baked into bread And eat until you are strong.

must have been a book—way down there in the slush pile of manuscripts—that somehow slipped out of the final draft of the Bible. That would have been the chapter that dealt with how we’re supposed to recover from the criticism session in the Garden, and discover a sense that we’re still welcome on the planet. There are moments in Scripture when we hear that God delights in people, and I am incredulous. But they are few and far between. Perhaps cooler heads determined that too much welcome would make sissies out of us all, and chose instead accounts of the ever popular slaughter, exile, and shame. The welcome book would have taught us that power and signs of status can’t save us, that welcome—both offering and receiving—is our source of safety. Various chapters and verses of this book would remind us that we are wanted and even occasionally delighted in, despite the unfortunate truth that we are greedy-grabby, self-referential, indulgent, overly judgmental, and often hysterical. Somehow that book “went missing.” Or when the editorial board of bishops pored over the canonical lists from Jerusalem and Alexandria, they arbitrarily nixed the book that states unequivocally that you are wanted, even rejoiced in. We have to write that book ourselves.

Eventually, the men’s talk of politics turned to poetry. The recitations could begin with a quatrain from Omar Khayyam’s Rubaiyat: I need a jug of wine and a book of poetry, Half a loaf for a bite to eat, Then you and I, seated in a deserted spot, Will have more wealth than a Sultan’s realm. To which a voice might answer with a poem by Rumi: My arrow of love has arrived at the target I am in the house of mercy and my heart is a place of prayer. These gatherings went on for hours, with one guest after another reciting poems of the Persian masters—Rumi, Khayyam, Sa’adi, snd Hafez. That my father, the Colonel, who could make us cower with a single sidelong glance, produced the most skillful recitations both bewildered and fascinated me. His voice had a deep timbre perfectly suited to reciting verse, and the frequent cries of “Lovely!” and “Exquisite!” roused him to ever more passionate declamation. I listened from behind the window, enraptured by the music of a language that can sometimes sound like susurrations of a lover and sometimes like the reed’s plaintive song. The words hooked into me and wouldn’t let me go. Rivers, oceans, and deserts, the nightingale and the rose—the perennial symbols of Persian poetry first grew familiar to me through these late-night scenes in the garden, and even though I was still a young girl, only just a child, the verses called me away to different lands.

The Pakistani film International Gorillay (International guerillas), produced by Sajjad Gul, told the story of a group of local heroes - of the type that would, in the language of a later age, come to be known as jihadis, or terrorists - who vowed to find and kill an author called "Salman Rushdie" . The quest for "Rushdie" formed the main action of the film and "his" death was the film's version of happy ending. "Rushdie" himself was depicted as a drunk, constantly swigging from a bottle, and a sadist. He lived in what looked very like a palace on what looked very like an island in the Philippines (clearly all novelists had second homes of this kind), being protected by what looked very like the Israeli Army (this presumably being a service offered by Israel to all novelists), and he was plotting the overthrow of Pakistan by the fiendish means of opening chains of discotheques and gambling dens across that pure and virtuous land, a perfidious notion for which, as the British Muslim "leader" Iqbal Sacranie might have said, death was too light a punishment. "Rushdie" was dressed exclusively in a series of hideously coloured safari suits - vermilion safari suits, aubergine safari suits, cerise safari suits - and the camera, whenever it fell upon the figure of this vile personage, invariably started at his feet and then panned [sic] with slow menace up to his face. So the safari suits got a lot of screen time, and when he saw a videotape of the film the fashion insult wounded him deeply. It was, however, oddly satisfying to read that one result of the film's popularity in Pakistan was that the actor playing "Rushdie" became so hated by the film-going public that he had to go into hiding. At a certain point in the film one of the international gorillay was captured by the Israeli Army and tied to a tree in the garden of the palace in the Philippines so that "Rushdie" could have his evil way with him. Once "Rushdie" had finished drinking form his bottle and lashing the poor terrorist with a whip, once he had slaked his filthy lust for violence upon the young man's body, he handed the innocent would-be murderer over to the Israeli soldiers and uttered the only genuinely funny line in the film. "Take him away," he cried, "and read to him from The Satanic Verses all night!" Well, of course, the poor fellow cracked completely. Not that, anything but that, he blubbered as the Israelis led him away. At the end of the film "Rushdie" was indeed killed - not by the international gorillay, but by the Word itself, by thunderbolts unleashed by three large Qurans hanging in the sky over his head, which reduced the monster to ash. Personally fried by the Book of the Almighty: there was dignity in that.

Due to the rush in every individual’s life, well-versed and acquainted landscape gardeners in Dublin are stealing the spotlight, which modifies the unhygienic and boring garden to the opposite by capitalizing effective techniques

I'd like to grasp the word hope, and with it barricade sorrow's path as I devise another road. Life's vines demand irrigation, but I want to drink tomorrow's worries like wine. I'd like to flush even shadows from moon's fountain; to paint cypress trees and meadows fortune-green. If I invite the sun to this scene, the light will reveal that my garden is the envy of jewels. Time will write the tale of my life's toil; but I'd like to fill history's chest with gold. If my voice could be celebrated, my songs nursed, I'd gild every notebook with elegant verse.

Hey, we’ll let Huckleberry enjoy his lunch. Speaking of something, if you are in a better mood now, come with me to the Rainforest Room. I have something to show you. I wanted to wait until you calmed down because it means a lot to me, and I hoped you might be happy for me. Here, come with me.” He led her back to the previous room, which had amazing, rare rainforest plants in it. “Check this out!” He tossed her a magazine that said Horticultural Digest on the cover. Holly neatly caught it and opened it up to the dog-eared page. Blaring across the page in huge font was the title: WILLIAM SMITH, THE RAINMAKER OF SHELLESBY COLLEGE’S FAMOUS RAINFOREST ROOM. It was a five-page spread with big glossy photos of the Rainforest Room sprinkled throughout the article. “Five, count ‘em, five pages! That’s my record. Until now, they’ve only given me four. Check it out: I’m the Rainmaker, baby! Let it rain, let it rainnnn!” William stomped around in make-believe puddles on the floor. He picked up a garden hose lying along the side of the room and held it upright like an umbrella. “I’m singing in the rain, just singing in the rain. What a glorious feeling. I’m happy again.” Holly squealed with laughter and applauded. William jumped up on a large over-turned pot and shifted the hose to now play air guitar while he repeated the verse. “William, there is no air guitar in that song!” “There is now, baby!” Holly exploded again in laughter, clutching her sides. After a few more seconds of air guitar, William jumped off the pot and lowered his voice considerably. “Thank you, thank you very much,” William said in his Elvis impersonation. He now held the garden hose like a microphone and said, “My next song is dedicated to my beagle, my very own hound dog, my Sweetpea. Sweetpea, girl, this is for youuuuuuu.” He now launched into Elvis’s famous “Hound Dog.” “You ain’t nothing but a hound dogggg.” With this, he also twirled the hose by holding it tight two feet from the nozzle, then twirling the nozzle in little circles above his head like a lasso. “Work it, William! Work it!” Holly screamed in laughter. He did some choice hip swivels as he sang “Hound Dog,” sending Holly into peals of laughter. “William, stop! Stop! Where are you? I can’t see I’m crying so hard!” William dropped his voice even lower and more dramatically. In his best Elvis voice, he said, “Well, if you can’t find me darlin’, I’ll find you.” He dropped on one knee and gently picked up her hand. “Thank you, thank you very much,” he said in Elvis mode. “My next song, I dedicate to my one and only, to my Holly-Dolly. Little prickly pear, this one’s for youuuuuu.” He now launched into Elvis’s famous “I Can’t Help Falling in Love with You.” “Take my hand, take my whole life, too, for I can’t help falling in love with you.” With that, he gave her hand a soft kiss. He then jumped up onto an empty potting table and spun around once on his butt, then pushed himself the length of the entire table, and slid off the far end. “Loose, footloose!” William picked up his garden-hose microphone again and kept singing. “Kick off the Sunday shoes . . .” He sang the entire song, and then Holly exploded in appreciative applause. He was breathing heavily and had a million-dollar smile on his face. “Hoo-wee, that was fun! I am so sweaty now, hoo-boy!” He splashed some water on his face, and then shook his hair. “William! When are you going to enter that karaoke contest at the coffee shop in town? They’re paying $1,000 to the winner of their contest. No one can beat you! That was unbelievable!” “That was fun.” William laughed. “Are in a better mood now?” “How can I not be? You are THE best!

A great command found in Psalms reveals one of King David’s secrets in life. “Rest in the LORD and wait patiently for Him” (Psalm 37:7). The word rest used in this verse means one of two things, depending on the context. One is “to be still.” That would be consistent with our use of the word in the English language. The other definition is rather fascinating, though. It means “to take a leisure walk.” I think automatically of God and Adam walking in the Garden of Eden together in the cool of the day.

Paul’s begging three times to be relieved of his affliction echoes Jesus’ threefold prayer in Gethsemane, on the night before he died, that the cup of suffering be taken from him (Mark 14:36). Jesus’ prayer in the garden concluded with the petition to God the Father: “not what I will but what you will.” Similarly, Paul has now committed himself to aligning his will with the divine will, as revealed to him in verse 9.

The familiar song of a night-singing nightingale rises from somewhere in the garden. A nightingale that in this season of cold should not be in the garden, a nightingale that in a thousand verses of Iranian poetry, in the hours of darkness, for the love of a red rose and in sorrow of its separation from it, has forever sung and will forever sing.

Oh Lady, let the sad tears fall To speak thy pain, Gently as through the silver dusk The silver rain. Oh, let thy bosom breathe its grief In such soft sigh As hath the wind in gardens where Pale roses die.

However, by carefully noting Eve’s inaccurate quotation of God’s prohibition a few verses later, Bonchek shows that by “exaggerating the actual prohibition (from one tree to ‘every tree of the garden’), the serpent created a new, but lopsided, frame of reference,” a frame that catches Eve off guard and slyly manipulates her into ultimately deciding on a course of action she would not have agreed upon otherwise. Eve

Don't tell the guys at Trinity Broadcast Network, but financial prosperity is not the primary indicator of God's blessing. Think back to the garden. What was the greatest blessing that God gave to Adam and Eve? The greatest blessing was living in God's very presence, knowing him, and worshipping him.

Several letters, written by Nancy to her father in France, survive. She had been learning French after David’s mother told Sydney, ‘There is nothing so inferior as a gentlewoman who has no French.’ In her first attempt at writing to him in French, in April 1916, Nancy tells him of a robin’s nest in their garden, that she had heard a cuckoo, and about her pet goat: ‘Ma chèvre est très bonne, elle aime beaucoup le soleil, et elle mange les chous que je lui donnes’. David’s delightful response is in verse: Unusual things have come to pass A goat gets praised for eating grass! A robin in a tree has built! The coo coo has not changed its lilt! And I have no desire to quench My child’s desire for learning French – Might I ask without being rude, Who pays the bill for Bon Chèvre’s food? Are cabbages for goats war diet? Or are they given to keep her quiet. His letters to his children, written in a tidy script, were always laced with fun, and he obviously took with good humour the numerous nicknames they bestowed on him such as ‘jolly old Farve of Victoria Road’ and ‘Toad’ or ‘Toad-catcher’. In turn he had pet names for his children: he called Nancy ‘my little Blobnose’, or more often ‘Koko’ after the character from Mikado, because he considered that her high cheekbones, dark curly hair and green eyes gave her a slightly oriental look. Sydney was able to meet David on at least one occasion while he was on leave in Paris.

Most people try to find meaning in life by building something that's not just here today and gone tomorrow. We strive to overcomeour sense of finiteness by producingsomething. Some people build equity and get a great sense of power and success by looking at their house and thinkingthrough their portfolio. Somebuild professional reputations throughskilland hard work and get a sense of power and success from their heavy responsibilities and the numbersof people that look to them for leadership. Some people build artistic expressions and exalt in what they have created. Some,moresimply, build hobbies and collections (of coins or beetles or buttons) and gain a senseof superiority from the size of their collection or the richness of their garden or the shine of their car or the wonders of their new Apple computer. The falseteachers in 2 Peter lined their pockets with money (2:14–16); elevated themselves aboveauthority (2:10), built a reputation as astute interpreters of Paul's hard letters (3:16;2:18),and gave themselves to sexual licentiousness. Peter's response to us and themisthis: it'sgoing to be burned up. The implication of verse 11is this: the only things that are going to survive the fires of judgment on this earth are the expressionsof holiness and godliness. I

long. Now, do your new verse. Read Ephesians 3:7 out loud ten times, looking at each word as if photographing it with your eyes. Be sure to include the verse number. Then cover the page and recite it ten times. You’re done for the day. Weeding the Garden As

The Resonance of Honeyed Summer Elizabethan Sonnet Sequence abab, cdcd, efef, gg Synchronous in honeyed summer sings a choir of tremulous birch leaves, A sweet breeze surges south from the mountains to cool down the farm. To a white picket fence, among the honeybees, a steadfast garden cleaves, After blind disregard by a town plow, mended again from winter harm. A sensual scent of new mown meadow, the clash of croquet mallet to ball, A ricochet sings a tin din of two wickets and a knock into a winning stake. By the barn, night owls howl, by day gleeful wee hummingbirds enthrall. The mirth of dipping children as wakes of droning motorboats lap a lake. Bluebirds have woven a love nest in a stilted, rough-hewn, wooden house. By a stonewall wild berries grow swollen from green to a misty blue hue. As we ride bikes beside a hayfield, we rouse the flight of a russet grouse. At dawn a doe and fawn cross our lawn leaving hoof prints upon the dew. In long lemonade days, rocking and sipping on the porch, in our defense, We're in awe of honeyed summertime and the harmony of its resonance. + + +

Charles I had a vast fancy for dials, and had them placed everywhere; the finest and most curious was the splendid master dial placed in his private gardens at Whitehall; this had five dials set in the upper part, four in the four corners, and a great horizontal concave dial; among these were scattered equinoctial dials, vertical dials, declining dials, polar dials, plane dials, cylindrical dials, triangular dials; each was inscribed with explanatory verses in Latin. Equally beautiful and intricate were the dials of Charles II, the most marvellous being the vast pyramid dial bearing 271 different dial faces. Those who wish to learn of English sun-dials should read Mrs. Gatty's Book of Sun-dials, a massive and fascinating volume.

I'd like to grasp the word home, and with it barricade sorrow's path as I devise another road. Life's vines demand irrigation, but I want to drink tomorrow's worries like wine. I'd like to flush even shadows from moon's fountain; to paint cypress trees and meadows fortune-green. If I invite the sun to this scene, the light will reveal that my garden is the envy of jewels. Time will write the tale of my life's toil; but I'd like to fill history's chest with gold. If my voice could be celebrated, my songs nursed, I'd gild every notebook with elegant verse.

Well-Watered Gardens “The LORD will always lead you. He will satisfy your needs in dry lands and give strength to your bones. You will be like a garden that has much water, like a spring that never runs dry.” ISAIAH 58:11 NCV Exhausted and weary to the bone, the writer walked into the prayer time barely able to summon any pleasure in the proceedings. The previous year had been grueling, and while she still clung to her faith in Jesus Christ, she had very little strength left. Empty and dry, she could barely make it through the motions of living. She came to the prayer room from a meeting with her agent, who had refused to drop her as a client. Frustrated at her lack of purpose and unable to write out of her desert-like existence, she sat facing the friend who had agreed to pray for her. Soon after prayer began, the dam holding her emotions hostage broke deep within. Tears flowed, and the Lord poured assurance after promise after confirmation over her head in the form of more life-giving water. God wasn’t done with her yet. Hope pushed through the dry soil, turning lush and green in the showers of life-giving water. Two months later she stared in amazement at Isaiah 58:11. Almost word for word, the verse matched what her friend had prayed, proving once again that God’s Word is living and powerful. Thank You so much, Father, for sending Your Holy Spirit to wash us with the water of Your unchanging Word and to refresh us in the showers of blessings and mercies that are new every morning.

Children Are a Gift Behold, children are a gift of the LORD; the fruit of the womb is a reward. Like arrows in the hand of a warrior, so are the children of one’s youth. —PSALM 127:3 NASB     In a recent women’s Bible study, the teacher asked the group, “Did you feel loved by your parents when you were a child?” Here are some of the responses. • “A lot of pizza came to the house on Friday nights when my parents went out for the evening.” • “I got in their way. I wasn’t important to them.” • “They were too busy for me.” • “Mom didn’t have to work, but she did just so she wouldn’t have to be home with us kids.” • “I spent too much time with a babysitter.” • “Mom was too involved at the country club to spend time with me.” • “Dad took us on trips, but he played golf all the time we were away.” So many of the ladies felt they were rejected by their parents in their childhoods. There was very little love in their homes. What would your children say in response to the same question? I’m sure we all would gain insight from our children’s answers. In today’s verse we see that children are a reward (gift) from the Lord. In Hebrew, “gift” means “property—a possession.” Truly, God has loaned us His property or possessions to care for and to enjoy for a certain period of time. My Bob loves to grow vegetables in his raised-bed garden each summer. I am amazed at what it takes to get a good crop. He cultivates the soil, sows seeds, waters, fertilizes, weeds, and prunes. Raising children takes a lot of time, care, nurturing, and cultivating as well. We can’t neglect these responsibilities if we are going to produce good fruit. Left to itself, the garden—and our children—will end up weeds. Bob always has a smile on his face when he brings a big basket full of corn, tomatoes, cucumbers, and beans into the kitchen. As the harvest is Bob’s reward, so children are parents’ rewards. Let your home be a place where its members come to be rejuvenated after a very busy time away from it. We liked to call our home the “trauma center”—a place where we could make mistakes, but also where there was healing. Perfect people didn’t reside at our address. We tried to teach that we all make mistakes and certainly aren’t always right. Quite often in our home we could hear the two

He had too much fun teasing “the boy” over the real meaning of the words in The Song of Solomon or Pope’s The Rape of the Lock. “Read that verse to me again,” Ty said, smiling. “You ran over it so fast I missed most of the words.” Janna tilted her head down to the worn pages of the Bible and muttered, “ ‘ Vanity of vanities . . . all is vanity.’” “That’s Ecclesiastes,” Ty drawled. “You were reading The Song of Solomon and a woman was talking about her sweetheart. ‘My beloved is gone down into his garden, to tubes of spices, to feed in the gardens . . .’ Now what do you suppose that really means, boy?” “He was hungry,” Janna said succinctly. “Ah, but for what?” Ty asked, stretching. “When you know the answer, you’ll be a man no matter what your size or age.

Love, like Janus of old is an two-headed god. On some he smiles, to others his eyes are full of strange, smouldering doubts, on his lips there is a smile that is half a smile that a half a sigh, that wakes at times a tumultous happiness, a bitter aching at others, and never brings content. That love may be more complex, more worthy of the agonised and questionings with where men and women have worshipped him, more deserving of the reproach, the longing, the dread, the reviling that has found its expression in bitter verses and heartbroken epigrams, but the simple, smiling face is there for some to see and those are blest who see it. Their love may be on a lower level, but it is very sweet, and lies among pleasant gardens and by melodious streams; for such there is no mountain top, compassed about by heaven; earth lies about them, not beneath then, and for then there is no painful climbing, no bleeding hands on panting breaths, and perhaps, at the top, nothing but clouds and cold, palpable mist.

Grandpa's Little Angel August 6, 2024 at 9:30 AM [Verse] She's Grandpa's little angel, his shining star, On his knee, she heard tales of days gone by. She brought sunshine to his days, near and far, And in Grandpa's arms, she'd always sigh. [Verse 2] Sunday morning, on the porch they'd sway, With a cup of coffee and a sigh of grace. She'd listen close to every word he'd say, In Grandpa’s embrace, she found her place. [Chorus] In Grandpa’s garden, she'd roam free, Picking flowers with a child's delight. In her eyes, he saw eternity, In her laughter, he found light. [Verse 3] Evenings by the fire, stories turned to song, He'd play the old guitar, she'd hum along. Time stood still for moments so long, In Grandpa's heart, she belonged. [Verse 4] Years have passed, the porch is worn, But memories linger in her heart so clear. Grandpa’s voice in every dawn, Whispering love that never disappears. [Bridge] In dreams, she walks those fields again, Hand in hand with her old friend. He’s the star in her night’s refrain, Guiding her until the end.

The most obvious way of reading the verse is: Enter inside, O My servants, and you have entered My garden. But many mystics, including Rumi, read the same verse differently. In reading it, as it were, without a comma, they arrive at a radically different, and more powerful, reading: Enter inside My servants, and you have entered My garden.

Saladin had been seized by the melancholy notion that the garden had been a better place before he knew its names, that something had been lost which he would never be able to regain.

John 8:38–44, Jesus spoke to some of the Jewish people and leaders who opposed Him (per John 8:22,16 31,17 48,18 52,19 and 5720) and pointed out that they are of their father the devil. John the Baptist and Jesus both affirmed the leaders of the Jews (i.e., the scribes, Pharisees, and Sadducees) were a brood (i.e., offspring) of vipers and serpents (obviously not literally, but rather in a spiritual sense) in verses, such as Matthew 3:7,21 Matthew 12:34,22 Matthew 23:33,23 and Luke 3:7.24 Jesus even says they are of their father the devil in John 8:44.25 It’s interesting to note that of all the types of serpents currently in the world, the Bible repeatedly uses “a brood of VIPERS” to describe those lashing out at Christ. So, is it possible that the initial serpent in the Garden was actually a type of viper? We can’t know for certain, but it is something to consider; after all, vipers are among the most vicious types of snakes. Though not the most venomous, the aggressive Saw-scaled viper (also called Echis or Carpet viper) leads the way (by far) with the most human kills per year for snake bites.

Genesis 3:5 TWISTED SCRIPTURE Since the King James Version translates this verse as “ye shall be as gods,” both Mormons and New Age followers have interpreted this to mean that humans have the potential to become gods. Second Nephi 2:25 in the Book of Mormon says Adam needed to commit the first sin in order for humans to become gods in the next life. This assumes that Satan was telling the truth in Genesis 3:5, but the Bible says Satan “is a liar and the father of liars” (Jn 8:44) and “a roaring lion, looking for anyone he can devour” (1Pt 5:8). Genesis 3:22 shows that Adam and Eve became like God only insomuch as they learned the difference between good and evil. Thus Satan misled Adam and Eve by telling a half truth. Paul compares the “cunning” serpent in the garden to false teachers who twist the gospel (2Co 11:3-4). Rather than earning godhood, in Adam and Eve’s fateful choice we see that “death spread to all men, because all sinned” (Rm 5:12).

Brushing my teeth and rinsing my mouth, I vow to use truthful and loving speech. When my mouth is fragrant with right speech, a flower blooms in the garden of my heart.

Proverbs 21, Verse 19: “It is better to dwell in the wilderness, than with a contentious and angry woman.” KJV.

the mystic portal has been thrown open, and the mob has rushed in, dispering all these fairy visions, and polluting everything with its unhallowed touch. Barouches and gigs, cockneys and fishermen and poets, Glasgow weavers and travelling haberdashers, now swarm in every resting place, and meet us at every avenue. As Rob Roy now blusters at Covent Garden and the Lyceum, and as Aberfoyle is gone to Wapping, so Wapping and the Strand must come to Aberfoyle. The green-coated fairies have packed up their alls and quitted the premises, and the Uriskins only caper now in your verse... the circle of pollution is spreading fast, to the far north and the remote west.

He found a middle-aged peasant — Antón Savélieff — sitting on a small eminence outside the village and reading a book of psalms. The peasant hardly knew how to spell in Old Slavonic, and often he would read a book from the last page, turning the pages backward; it was the process of reading which he liked most, and then a word would strike him, and its repetition pleased him. He was reading now a psalm of which each verse began with the word ’rejoice.’ ‘What are you reading?’ he was asked. ‘Well, father, I will tell you,’ was his reply. ‘Fourteen years ago the old prince came here. It was in the winter. I had just returned home, quite frozen. A snowstorm was raging. I had scarcely begun undressing when we heard a knock at the window: it was the elder, who was shouting, “Go to the prince! He wants you!” We all — my wife and our children — were thunder-stricken. “What can he want of you?” my wife cried in alarm. I signed myself with the cross and went; the snowstorm almost blinded me as I crossed the bridge. Well, it ended all right. The old prince was taking his afternoon sleep, and when he woke up he asked me if I knew plastering work, and only told me, “Come tomorrow to repair the plaster in that room.” So I went home quite happy, and when I came to the bridge I found my wife standing there. She had stood there all the time in the snowstorm, with the baby in her arms, waiting for me. “What has happened, Savélich?” she cried. “Well,” I said, “no harm; he only asked me to make some repairs,” That, father, was under the old prince. And now, the young prince came here the other day. I went to see him, and found him in the garden, at the tea table, in the shadow of the house; you, father, sat with him, and the elder of the canton, with his mayor’s chain upon his breast. “Will you have tea, Savélich?” he asks me. “Take a chair. Petr Grigórieff” — he says that to the old one — “give us one more chair.” And Petr Grigórieff — you know what a terror for us he was when he was the manager of the old prince — brought the chair, and we all sat round the tea table, talking, and he poured out tea for all of us. Well, now, father, the evening is so beautiful, the balm comes from the prairies, and I sit and read, “Rejoice! Rejoice!”’ This is what the abolition of serfdom meant for the peasants.

Sargent painted a series of three portraits of the author Robert Louis Stevenson and the second, Portrait of Robert Louis Stevenson and his Wife (1885), is now one of the artist’s best known portraits. Completed less than a year before the publication of the hugely popular The Strange Case of Dr Jekyll and Mr Hyde, Sargent depicts Stevenson pacing before us, while his wife Fanny is seated in background to the right of the door. Reviews were mixed about the painting, with some critics feeling that the arrangement of the composition was odd and the depiction of the novelist was unflattering. However, Stevenson thought Sargent had correctly captured his odd manner of fidgeting about the room while he was trying to write. When Sargent painted the canvas, he wrote to Henry James and said that Stevenson “seemed to me the most intense creature I had ever met.” Sargent was twenty-nine years old at the time and Stevenson was thirty-four and at the height of his most productive period. He had just published Treasure Island in book form in 1883, his first full-length novel, and his popularity only grew in the public’s eye with The Black Arrow (1883), A Child’s Garden of Verses (1885) and Kidnapped (1886). Interestingly, Portrait of Robert Louis Stevenson and his Wife sold in 2004 for $8.8 million to the Las Vegas casino mogul Steve Wynn to be installed at his newest casino, Wynn Las Vegas.

If I nurture my imagination, gardens will bloom wreathed with double rainbows, suffused in All-flower-perfume.

Young fops and lordlings of the garrison Kept up by England here to keep us down . . . And doubtless, as they dash along, regard Us who stand outside as a beggarly crew. ’Tis half-past six. Not yet. No, that’s not he. Well, but ’tis pretty, sure, to see them stoop And take the ball, full gallop . . . Polo was still dominated by British cavalry officers, and the stretch called Nine Acres was seen by militant nationalists to be an offensive appropriation of public land—a little enclave of England—as was the cricket ground. Phoenix Park’s statues—the robed figure in the People’s Garden commemorating an earlier lord lieutenant, the Seventh Earl of Carlisle, as well as the bronze equestrian memorial of the war hero Lord Gough—were further reminders of British rule (both demolished by twentieth-century nationalists). Ferguson’s verses, however, express more than national resentment. The poet, later to be worshipped by the young W. B. Yeats, cannot have known about Patrick Egan’s plan for James Carey, and yet, with remarkable insight, he reveals it: “Lord Mayor for life—why not?” Carey muses,

the word desirable. Of course, we learn later just how seductive that can be. Early rabbinic literature showed a sexual connotation to chamed as chamdam, using it as a reference to a lustful person. Chimmud is even blunter as a reference to a sexual appetite. As a verb chamed means to be excited or hot. Hebrew Jewish grammarian David Kimhi (Radak) states that it is no coincidence that the word cham (hot), makes up two thirds of the root. He points out that lechem chamudot is taken by some to mean fresh, hot tasty bread. So what I am drawing from this? Is Solomon’s beloved saying she is sitting under the apple tree with one hot number? Well, there is much more to my research on this verse that I cannot put into a short study, so I am leaving open a number of gaps, but let me just share my conclusion on Song of Solomon 2:3. The young lover is making a very distinct play on the word chamed by bringing it into association with the apple tree among the trees of the woods. This is a direct reference to the forbidden fruit of the Garden of Eden. She sits under her beloved’s shadow with covertness or chamed eating this forbidden fruit. You see the word chamed ultimately has the idea of intimacy or totally possessing and consuming something. This fruit is not forbidden so long as she consumes it within the bounds of intimacy born out of love with her beloved. Just as a sexual relationship is forbidden outside

His point is that we are what we think, and our lives run in the direction of our thoughts. If we think angry thoughts, we’ll be angry; if we think positive thoughts, we’ll be positive; if we think negative thoughts, we’ll be negative. The mind is a garden, and we have to cultivate it, and we are responsible for the kind of seed we sow into the furrows of our mind.