Sigh no more, ladies, sigh no more,
Men were deceivers ever;
One foot in sea, and one on shore,
To one thing constant never.
Then sigh not so,
But let them go,
And be you blith and bonny,
Converting all your sounds of woe
Into Hey nonny, nonny.
Sing no more ditties, sing no mo
Of dumps so dull and heavy;
The fraud of men was ever so,
Since summer first was leavy.
Then sigh not so,
But let them go,
And be you blith and bonny,
Converting all your sounds of woe
Into Hey nonny, nonny.
William Shakespeare
Friday, July 3, 2009
Sigh No More
Shall I compare thee to a summer's day? (Sonnet 18)
Shall I compare thee to a summer's day?
Thou art more lovely and more temperate.
Rough winds do shake the darling buds of May,
And summer's lease hath all too short a date.
Sometime too hot the eye of heaven shines,
And often is his gold complexion dimmed;
And every fair from fair sometime declines,
By chance, or nature's changing course, untrimmed;
But thy eternal summer shall not fade,
Nor lose possession of that fair thou ow'st,
Nor shall death brag thou wand'rest in his shade,
When in eternal lines to Time thou grow'st.
So long as men can breathe, or eyes can see,
So long lives this, and this gives life to thee.
William Shakespeare
Thou art more lovely and more temperate.
Rough winds do shake the darling buds of May,
And summer's lease hath all too short a date.
Sometime too hot the eye of heaven shines,
And often is his gold complexion dimmed;
And every fair from fair sometime declines,
By chance, or nature's changing course, untrimmed;
But thy eternal summer shall not fade,
Nor lose possession of that fair thou ow'st,
Nor shall death brag thou wand'rest in his shade,
When in eternal lines to Time thou grow'st.
So long as men can breathe, or eyes can see,
So long lives this, and this gives life to thee.
William Shakespeare
Orpheus with his Lute Made Trees
Orpheus with his lute made trees,
And the mountain tops that freeze,
Bow themselves, when he did sing:
To his music plants and flowers
Ever sprung; as sun and showers
There had made a lasting spring.
Everything that heard him play,
Even the billows of the sea,
Hung their heads, and then lay by.
In sweet music is such art,
Killing care and grief of heart
Fall asleep, or hearing, die.
William Shakespeare
And the mountain tops that freeze,
Bow themselves, when he did sing:
To his music plants and flowers
Ever sprung; as sun and showers
There had made a lasting spring.
Everything that heard him play,
Even the billows of the sea,
Hung their heads, and then lay by.
In sweet music is such art,
Killing care and grief of heart
Fall asleep, or hearing, die.
William Shakespeare
ORPHEUS
? or John Fletcher.
ORPHEUS with his lute made trees
And the mountain tops that freeze
Bow themselves when he did sing:
To his music plants and flowers
Ever sprung; as sun and showers
There had made a lasting spring.
Every thing that heard him play,
Even the billows of the sea,
Hung their heads and then lay by.
In sweet music is such art,
Killing care and grief of heart
Fall asleep, or hearing, die.
William Shakespeare
ORPHEUS with his lute made trees
And the mountain tops that freeze
Bow themselves when he did sing:
To his music plants and flowers
Ever sprung; as sun and showers
There had made a lasting spring.
Every thing that heard him play,
Even the billows of the sea,
Hung their heads and then lay by.
In sweet music is such art,
Killing care and grief of heart
Fall asleep, or hearing, die.
William Shakespeare
Not marble nor the guilded monuments (Sonnet 55)
Not marble nor the gilded monuments
Of princes shall outlive this powerful rhyme;
But you shall shine more bright in these contents
Than unswept stone, besmear'd with sluttish time.
When wasteful war shall statues overturn,
And broils root out the work of masonry,
Nor Mars his sword nor war's quick fire shall burn
The living record of your memory.
'Gainst death and all-oblivious enmity
Shall you pace forth; your praise shall still find room,
Even in the eyes of all posterity
That wear this world out to the ending doom.
So, till the judgment that yourself arise,
You live in this, and dwell in lovers' eyes.
William Shakespeare
Of princes shall outlive this powerful rhyme;
But you shall shine more bright in these contents
Than unswept stone, besmear'd with sluttish time.
When wasteful war shall statues overturn,
And broils root out the work of masonry,
Nor Mars his sword nor war's quick fire shall burn
The living record of your memory.
'Gainst death and all-oblivious enmity
Shall you pace forth; your praise shall still find room,
Even in the eyes of all posterity
That wear this world out to the ending doom.
So, till the judgment that yourself arise,
You live in this, and dwell in lovers' eyes.
William Shakespeare
Khalil Gibran
(January 6, 1883 – April 10, 1931) was a Lebanese American artist, poet, and writer. Born in the town of William Shakespeare
William Shakespeare (baptised 26 April 1564 – 23 April 1616) was an English poet and playwright, widely
regarded as the greatest writer in the English language and the world's preeminent dramatist.[He is often called England
regarded as the greatest writer in the English language and the world's preeminent dramatist.[He is often called Shakespeare was born and raised in
Shakespeare produced most of his known work between 1589 and 1613. His early plays were mainly comedies and histories, genres he raised to the peak of sophistication and artistry by the end of the sixteenth century. He then wrote mainly tragedies until about 1608, including Hamlet, King Lear, and Macbeth, considered some of the finest works in the English language. In his last phase, he wrote tragicomedies, also known as romances, and collaborated with other playwrights. Many of his plays were published in editions of varying quality and accuracy during his lifetime. In 1623, two of his former theatrical colleagues published the First Folio, a collected edition of his dramatic works that included all but two of the plays now recognised as Shakespeare's.
Shakespeare was a respected poet and playwright in his own day, but his reputation did not rise to its present heights until the nineteenth century. The Romantics, in particular, acclaimed Shakespeare's genius, and the Victorians hero-worshipped Shakespeare with a reverence that George Bernard Shaw called "bardolatry". In the twentieth century, his work was repeatedly adopted and rediscovered by new movements in scholarship and performance. His plays remain highly popular today and are constantly studied, performed and reinterpreted in diverse cultural and political contexts throughout the world.
Not from the stars do I my judgment pluck (Sonnet 14)
Not from the stars do I my judgment pluck,
And yet methinks I have astronomy;
But not to tell of good or evil luck,
Of plagues, of dearths, or seasons' quality;
Nor can I fortune to brief minutes tell,
Pointing to each his thunder, rain, and wind,
Or say with princes if it shall go well
By oft predict that I in heaven find.
But from thine eyes my knowledge I derive,
And, constant stars, in them I read such art
As truth and beauty shall together thrive
If from thyself to store thou wouldst convert:
Or else of thee this I prognosticate,
Thy end is truth's and beauty's doom and date.
William Shakespeare
And yet methinks I have astronomy;
But not to tell of good or evil luck,
Of plagues, of dearths, or seasons' quality;
Nor can I fortune to brief minutes tell,
Pointing to each his thunder, rain, and wind,
Or say with princes if it shall go well
By oft predict that I in heaven find.
But from thine eyes my knowledge I derive,
And, constant stars, in them I read such art
As truth and beauty shall together thrive
If from thyself to store thou wouldst convert:
Or else of thee this I prognosticate,
Thy end is truth's and beauty's doom and date.
William Shakespeare
My mistress' eyes are nothing like the sun (Sonnet 130)
My mistress' eyes are nothing like the sun;
Coral is far more red than her lips' red;
If snow be white, why then her breasts are dun;
If hairs be wires, black wires grow on her head.
I have seen roses damasked, red and white,
But no such roses see I in her cheeks;
And in some perfumes is there more delight
Than in the breath that from my mistress reeks.
I love to hear her speak, yet well I know
That music hath a far more pleasing sound;
I grant I never saw a goddess go;
My mistress when she walks treads on the ground.
And yet, by heaven, I think my love as rare
As any she belied with false compare.
William Shakespeare
Coral is far more red than her lips' red;
If snow be white, why then her breasts are dun;
If hairs be wires, black wires grow on her head.
I have seen roses damasked, red and white,
But no such roses see I in her cheeks;
And in some perfumes is there more delight
Than in the breath that from my mistress reeks.
I love to hear her speak, yet well I know
That music hath a far more pleasing sound;
I grant I never saw a goddess go;
My mistress when she walks treads on the ground.
And yet, by heaven, I think my love as rare
As any she belied with false compare.
William Shakespeare
The Farewell XXVIII
And now it was evening.
And Almitra the seeress said, "Blessed be this day and this place and your spirit that has spoken."
And he answered, Was it I who spoke? Was I not also a listener?
Then he descended the steps of the
And facing the people again, he raised his voice and said:
People of Orphalese, the wind bids me leave you.
Less hasty am I than the wind, yet I must go.
We wanderers, ever seeking the lonelier way, begin no day where we have ended another day; and no sunrise finds us where sunset left us.
Even while the earth sleeps we travel.
We are the seeds of the tenacious plant, and it is in our ripeness and our fullness of heart that we are given to the wind and are scattered.
Brief were my days among you, and briefer still the words I have spoken.
But should my voice fade in your ears, and my love vanish in your memory, then I will come again,
And with a richer heart and lips more yielding to the spirit will I speak.
Yea, I shall return with the tide,
And though death may hide me, and the greater silence enfold me, yet again will I seek your understanding.
And not in vain will I seek.
If aught I have said is truth, that truth shall reveal itself in a clearer voice, and in words more kin to your thoughts.
I go with the wind, people of Orphalese, but not down into emptiness;
And if this day is not a fulfillment of your needs and my love, then let it be a promise till another day. Know therefore, that from the greater silence I shall return.
The mist that drifts away at dawn, leaving but dew in the fields, shall rise and gather into a cloud and then fall down in rain.
And not unlike the mist have I been.
In the stillness of the night I have walked in your streets, and my spirit has entered your houses,
And your heart-beats were in my heart, and your breath was upon my face, and I knew you all.
Ay, I knew your joy and your pain, and in your sleep your dreams were my dreams.
And oftentimes I was among you a lake among the mountains.
I mirrored the summits in you and the bending slopes, and even the passing flocks of your thoughts and your desires.
And to my silence came the laughter of your children in streams, and the longing of your youths in rivers.
And when they reached my depth the streams and the rivers ceased not yet to sing.
But sweeter still than laughter and greater than longing came to me.
It was boundless in you;
The vast man in whom you are all but cells and sinews;
He in whose chant all your singing is but a soundless throbbing.
It is in the vast man that you are vast,
And in beholding him that I beheld you and loved you.
For what distances can love reach that are not in that vast sphere?
What visions, what expectations and what presumptions can outsoar that flight?
Like a giant oak tree covered with apple blossoms is the vast man in you.
His mind binds you to the earth, his fragrance lifts you into space, and in his durability you are deathless.
You have been told that, even like a chain, you are as weak as your weakest link.
This is but half the truth. You are also as strong as your strongest link.
To measure you by your smallest deed is to reckon the power of ocean by the frailty of its foam.
To judge you by your failures is to cast blame upon the seasons for their inconsistency.
Ay, you are like an ocean,
And though heavy-grounded ships await the tide upon your shores, yet, even like an ocean, you cannot hasten your tides.
And like the seasons you are also,
And though in your winter you deny your spring,
Yet spring, reposing within you, smiles in her drowsiness and is not offended.
Think not I say these things in order that you may say the one to the other, "He praised us well. He saw but the good in us."
I only speak to you in words of that which you yourselves know in thought.
And what is word knowledge but a shadow of wordless knowledge?
Your thoughts and my words are waves from a sealed memory that keeps records of our yesterdays,
And of the ancient days when the earth knew not us nor herself,
And of nights when earth was upwrought with confusion,
Wise men have come to you to give you of their wisdom. I came to take of your wisdom:
And behold I have found that which is greater than wisdom.
It is a flame spirit in you ever gathering more of itself,
While you, heedless of its expansion, bewail the withering of your days.
It is life in quest of life in bodies that fear the grave.
There are no graves here.
These mountains and plains are a cradle and a stepping-stone.
Whenever you pass by the field where you have laid your ancestors look well thereupon, and you shall see yourselves and your children dancing hand in hand.
Verily you often make merry without knowing.
Others have come to you to whom for golden promises made unto your faith you have given but riches and power and glory.
Less than a promise have I given, and yet more generous have you been to me.
You have given me deeper thirsting after life.
Surely there is no greater gift to a man than that which turns all his aims into parching lips and all life into a fountain.
And in this lies my honour and my reward, -
That whenever I come to the fountain to drink I find the living water itself thirsty;
And it drinks me while I drink it.
Some of you have deemed me proud and over-shy to receive gifts.
To proud indeed am I to receive wages, but not gifts.
And though I have eaten berries among the hill when you would have had me sit at your board,
And slept in the portico of the temple where you would gladly have sheltered me,
Yet was it not your loving mindfulness of my days and my nights that made food sweet to my mouth and girdled my sleep with visions?
For this I bless you most:
You give much and know not that you give at all.
Verily the kindness that gazes upon itself in a mirror turns to stone,
And a good deed that calls itself by tender names becomes the parent to a curse.
And some of you have called me aloof, and drunk with my own aloneness,
And you have said, "He holds council with the trees of the forest, but not with men.
He sits alone on hill-tops and looks down upon our city."
True it is that I have climbed the hills and walked in remote places.
How could I have seen you save from a great height or a great distance?
How can one be indeed near unless he be far?
And others among you called unto me, not in words, and they said,
Stranger, stranger, lover of unreachable heights, why dwell you among the summits where eagles build their nests?
Why seek you the unattainable?
What storms would you trap in your net,
And what vaporous birds do you hunt in the sky?
Come and be one of us.
Descend and appease your hunger with our bread and quench your thirst with our wine."
In the solitude of their souls they said these things;
But were their solitude deeper they would have known that I sought but the secret of your joy and your pain,
And I hunted only your larger selves that walk the sky.
But the hunter was also the hunted:
For many of my arrows left my bow only to seek my own breast.
And the flier was also the creeper;
For when my wings were spread in the sun their shadow upon the earth was a turtle.
And I the believer was also the doubter;
For often have I put my finger in my own wound that I might have the greater belief in you and the greater knowledge of you.
And it is with this belief and this knowledge that I say,
You are not enclosed within your bodies, nor confined to houses or fields.
That which is you dwells above the mountain and roves with the wind.
It is not a thing that crawls into the sun for warmth or digs holes into darkness for safety,
But a thing free, a spirit that envelops the earth and moves in the ether.
If this be vague words, then seek not to clear them.
Vague and nebulous is the beginning of all things, but not their end,
And I fain would have you remember me as a beginning.
Life, and all that lives, is conceived in the mist and not in the crystal.
And who knows but a crystal is mist in decay?
This would I have you remember in remembering me:
That which seems most feeble and bewildered in you is the strongest and most determined.
Is it not your breath that has erected and hardened the structure of your bones?
And is it not a dream which none of you remember having dreamt that building your city and fashioned all there is in it?
Could you but see the tides of that breath you would cease to see all else,
And if you could hear the whispering of the dream you would hear no other sound.
But you do not see, nor do you hear, and it is well.
The veil that clouds your eyes shall be lifted by the hands that wove it,
And the clay that fills your ears shall be pierced by those fingers that kneaded it.
And you shall see
And you shall hear.
Yet you shall not deplore having known blindness, nor regret having been deaf.
For in that day you shall know the hidden purposes in all things,
And you shall bless darkness as you would bless light.
After saying these things he looked about him, and he saw the pilot of his ship standing by the helm and gazing now at the full sails and now at the distance.
And he said:
Patient, over-patient, is the captain of my ship.
The wind blows, and restless are the sails;
Even the rudder begs direction;
Yet quietly my captain awaits my silence.
And these my mariners, who have heard the choir of the greater sea, they too have heard me patiently.
Now they shall wait no longer.
I am ready.
The stream has reached the sea, and once more the great mother holds her son against her breast.
Fare you well, people of Orphalese.
This day has ended.
It is closing upon us even as the water-lily upon its own tomorrow.
What was given us here we shall keep,
And if it suffices not, then again must we come together and together stretch our hands unto the giver.
Forget not that I shall come back to you.
A little while, and my longing shall gather dust and foam for another body.
A little while, a moment of rest upon the wind, and another woman shall bear me.
Farewell to you and the youth I have spent with you.
It was but yesterday we met in a dream.
You have sung to me in my aloneness, and I of your longings have built a tower in the sky.
But now our sleep has fled and our dream is over, and it is no longer dawn.
The noontide is upon us and our half waking has turned to fuller day, and we must part.
If in the twilight of memory we should meet once more, we shall speak again together and you shall sing to me a deeper song.
And if our hands should meet in another dream, we shall build another tower in the sky.
So saying he made a signal to the seamen, and straightaway they weighed anchor and cast the ship loose from its moorings, and they moved eastward.
And a cry came from the people as from a single heart, and it rose the dusk and was carried out over the sea like a great trumpeting.
Only Almitra was silent, gazing after the ship until it had vanished into the mist.
And when all the people were dispersed she still stood alone upon the sea-wall, remembering in her heart his saying,
A little while, a moment of rest upon the wind, and another woman shall bear me."
Khalil Gibran
Freedom XIV
And an orator said, "Speak to us of Freedom."
And he answered:
At the city gate and by your fireside I have seen you prostrate yourself and worship your own freedom,
Even as slaves humble themselves before a tyrant and praise him though he slays them.
Ay, in the grove of the temple and in the shadow of the citadel I have seen the freest among you wear their freedom as a yoke and a handcuff.
And my heart bled within me; for you can only be free when even the desire of seeking freedom becomes a harness to you, and when you cease to speak of freedom as a goal and a fulfillment.
You shall be free indeed when your days are not without a care nor your nights without a want and a grief,
But rather when these things girdle your life and yet you rise above them naked and unbound.
And how shall you rise beyond your days and nights unless you break the chains which you at the dawn of your understanding have fastened around your noon hour?
In truth that which you call freedom is the strongest of these chains, though its links glitter in the sun and dazzle the eyes.
And what is it but fragments of your own self you would discard that you may become free?
If it is an unjust law you would abolish, that law was written with your own hand upon your own forehead.
You cannot erase it by burning your law books nor by washing the foreheads of your judges, though you pour the sea upon them.
And if it is a despot you would dethrone, see first that his throne erected within you is destroyed.
For how can a tyrant rule the free and the proud, but for a tyranny in their own freedom and a shame in their won pride?
And if it is a care you would cast off, that care has been chosen by you rather than imposed upon you.
And if it is a fear you would dispel, the seat of that fear is in your heart and not in the hand of the feared.
Verily all things move within your being in constant half embrace, the desired and the dreaded, the repugnant and the cherished, the pursued and that which you would escape.
These things move within you as lights and shadows in pairs that cling.
And when the shadow fades and is no more, the light that lingers becomes a shadow to another light.
And thus your freedom when it loses its fetters becomes itself the fetter of a greater freedom.
Khalil Gibran
Good and Evil XXII
And one of the elders of the city said, "Speak to us of Good and Evil."
And he answered:
Of the good in you I can speak, but not of the evil.
For what is evil but good tortured by its own hunger and thirst?
Verily when good is hungry it seeks food even in dark caves, and when it thirsts, it drinks even of dead waters.
You are good when you are one with yourself.
Yet when you are not one with yourself you are not evil.
For a divided house is not a den of thieves; it is only a divided house.
And a ship without rudder may wander aimlessly among perilous isles yet sink not to the bottom.
You are good when you strive to give of yourself.
Yet you are not evil when you seek gain for yourself.
For when you strive for gain you are but a root that clings to the earth and sucks at her breast.
Surely the fruit cannot say to the root, "Be like me, ripe and full and ever giving of your abundance."
For to the fruit giving is a need, as receiving is a need to the root.
You are good when you are fully awake in your speech,
Yet you are not evil when you sleep while your tongue staggers without purpose.
And even stumbling speech may strengthen a weak tongue.
You are good when you walk to your goal firmly and with bold steps.
Yet you are not evil when you go thither limping.
Even those who limp go not backward.
But you who are strong and swift, see that you do not limp before the lame, deeming it kindness.
You are good in countless ways, and you are not evil when you are not good,
You are only loitering and sluggard.
Pity that the stags cannot teach swiftness to the turtles.
In your longing for your giant self lies your goodness: and that longing is in all of you.
But in some of you that longing is a torrent rushing with might to the sea, carrying the secrets of the hillsides and the songs of the forest.
And in others it is a flat stream that loses itself in angles and bends and lingers before it reaches the shore.
But let not him who longs much say to him who longs little, "Wherefore are you slow and halting?"
For the truly good ask not the naked, "Where is your garment?" nor the houseless, "What has befallen your house?"
Khalil Gibran
And he answered:
Of the good in you I can speak, but not of the evil.
For what is evil but good tortured by its own hunger and thirst?
Verily when good is hungry it seeks food even in dark caves, and when it thirsts, it drinks even of dead waters.
You are good when you are one with yourself.
Yet when you are not one with yourself you are not evil.
For a divided house is not a den of thieves; it is only a divided house.
And a ship without rudder may wander aimlessly among perilous isles yet sink not to the bottom.
You are good when you strive to give of yourself.
Yet you are not evil when you seek gain for yourself.
For when you strive for gain you are but a root that clings to the earth and sucks at her breast.
Surely the fruit cannot say to the root, "Be like me, ripe and full and ever giving of your abundance."
For to the fruit giving is a need, as receiving is a need to the root.
You are good when you are fully awake in your speech,
Yet you are not evil when you sleep while your tongue staggers without purpose.
And even stumbling speech may strengthen a weak tongue.
You are good when you walk to your goal firmly and with bold steps.
Yet you are not evil when you go thither limping.
Even those who limp go not backward.
But you who are strong and swift, see that you do not limp before the lame, deeming it kindness.
You are good in countless ways, and you are not evil when you are not good,
You are only loitering and sluggard.
Pity that the stags cannot teach swiftness to the turtles.
In your longing for your giant self lies your goodness: and that longing is in all of you.
But in some of you that longing is a torrent rushing with might to the sea, carrying the secrets of the hillsides and the songs of the forest.
And in others it is a flat stream that loses itself in angles and bends and lingers before it reaches the shore.
But let not him who longs much say to him who longs little, "Wherefore are you slow and halting?"
For the truly good ask not the naked, "Where is your garment?" nor the houseless, "What has befallen your house?"
Khalil Gibran
Song of the Soul XXII
In the depth of my soul there is
A wordless song - a song that lives
In the seed of my heart.
It refuses to melt with ink on
Parchment; it engulfs my affection
In a transparent cloak and flows,
But not upon my lips.
How can I sigh it? I fear it may
Mingle with earthly ether;
To whom shall I sing it? It dwells
In the house of my soul, in fear of
Harsh ears.
When I look into my inner eyes
I see the shadow of its shadow;
When I touch my fingertips
I feel its vibrations.
The deeds of my hands heed its
Presence as a lake must reflect
The glittering stars; my tears
Reveal it, as bright drops of dew
Reveal the secret of a withering rose.
It is a song composed by contemplation,
And published by silence,
And shunned by clamor,
And folded by truth,
And repeated by dreams,
And understood by love,
And hidden by awakening,
And sung by the soul.
It is the song of love;
What Cain or Esau could sing it?
It is more fragrant than jasmine;
What voice could enslave it?
It is heartbound, as a virgin's secret;
What string could quiver it?
Who dares unite the roar of the sea
And the singing of the nightingale?
Who dares compare the shrieking tempest
To the sigh of an infant?
Who dares speak aloud the words
Intended for the heart to speak?
What human dares sing in voice
The song of God?
Khalil Gibran
A wordless song - a song that lives
In the seed of my heart.
It refuses to melt with ink on
Parchment; it engulfs my affection
In a transparent cloak and flows,
But not upon my lips.
How can I sigh it? I fear it may
Mingle with earthly ether;
To whom shall I sing it? It dwells
In the house of my soul, in fear of
Harsh ears.
When I look into my inner eyes
I see the shadow of its shadow;
When I touch my fingertips
I feel its vibrations.
The deeds of my hands heed its
Presence as a lake must reflect
The glittering stars; my tears
Reveal it, as bright drops of dew
Reveal the secret of a withering rose.
It is a song composed by contemplation,
And published by silence,
And shunned by clamor,
And folded by truth,
And repeated by dreams,
And understood by love,
And hidden by awakening,
And sung by the soul.
It is the song of love;
What Cain or Esau could sing it?
It is more fragrant than jasmine;
What voice could enslave it?
It is heartbound, as a virgin's secret;
What string could quiver it?
Who dares unite the roar of the sea
And the singing of the nightingale?
Who dares compare the shrieking tempest
To the sigh of an infant?
Who dares speak aloud the words
Intended for the heart to speak?
What human dares sing in voice
The song of God?
Khalil Gibran
The Beauty of Death XIV
Part One - The Calling
Let me sleep, for my soul is intoxicated with love and
Let me rest, for my spirit has had its bounty of days and nights;
Light the candles and burn the incense around my bed, and
Scatter leaves of jasmine and roses over my body;
Embalm my hair with frankincense and sprinkle my feet with perfume,
And read what the hand of Death has written on my forehead.
Let me rest in the arms of Slumber, for my open eyes are tired;
Let the silver-stringed lyre quiver and soothe my spirit;
Weave from the harp and lute a veil around my withering heart.
Sing of the past as you behold the dawn of hope in my eyes, for
It's magic meaning is a soft bed upon which my heart rests.
Dry your tears, my friends, and raise your heads as the flowers
Raise their crowns to greet the dawn.
Look at the bride of Death standing like a column of light
Between my bed and the infinite;
Hold your breath and listen with me to the beckoning rustle of
Her white wings.
Come close and bid me farewell; touch my eyes with smiling lips.
Let the children grasp my hands with soft and rosy fingers;
Let the ages place their veined hands upon my head and bless me;
Let the virgins come close and see the shadow of God in my eyes,
And hear the echo of His will racing with my breath.
Part Two - The Ascending
I have passed a mountain peak and my soul is soaring in the
Firmament of complete and unbound freedom;
I am far, far away, my companions, and the clouds are
Hiding the hills from my eyes.
The valleys are becoming flooded with an ocean of silence, and the
Hands of oblivion are engulfing the roads and the houses;
The prairies and fields are disappearing behind a white specter
That looks like the spring cloud, yellow as the candlelight
And red as the twilight.
The songs of the waves and the hymns of the streams
Are scattered, and the voices of the throngs reduced to silence;
And I can hear naught but the music of Eternity
In exact harmony with the spirit's desires.
I am cloaked in full whiteness;
I am in comfort; I am in peace.
Part Three - The Remains
Unwrap me from this white linen shroud and clothe me
With leaves of jasmine and lilies;
Take my body from the ivory casket and let it rest
Upon pillows of orange blossoms.
Lament me not, but sing songs of youth and joy;
Shed not tears upon me, but sing of harvest and the winepress;
Utter no sigh of agony, but draw upon my face with your
Finger the symbol of Love and Joy.
Disturb not the air's tranquility with chanting and requiems,
But let your hearts sing with me the song of Eternal Life;
Mourn me not with apparel of black,
But dress in color and rejoice with me;
Talk not of my departure with sighs in your hearts; close
Your eyes and you will see me with you forevermore.
Place me upon clusters of leaves and
Carry my upon your friendly shoulders and
Walk slowly to the deserted forest.
Take me not to the crowded burying ground lest my slumber
Be disrupted by the rattling of bones and skulls.
Carry me to the cypress woods and dig my grave where violets
And poppies grow not in the other's shadow;
Let my grave be deep so that the flood will not
Carry my bones to the open valley;
Let my grace be wide, so that the twilight shadows
Will come and sit by me.
Take from me all earthly raiment and place me deep in my
Mother Earth; and place me with care upon my mother's breast.
Cover me with soft earth, and let each handful be mixed
With seeds of jasmine, lilies and myrtle; and when they
Grow above me, and thrive on my body's element they will
Breathe the fragrance of my heart into space;
And reveal even to the sun the secret of my peace;
And sail with the breeze and comfort the wayfarer.
Leave me then, friends - leave me and depart on mute feet,
As the silence walks in the deserted valley;
Leave me to God and disperse yourselves slowly, as the almond
And apple blossoms disperse under the vibration of Nisan's breeze.
Go back to the joy of your dwellings and you will find there
That which Death cannot remove from you and me.
Leave with place, for what you see here is far away in meaning
From the earthly world. Leave me.
Khalil Gibran
Let me sleep, for my soul is intoxicated with love and
Let me rest, for my spirit has had its bounty of days and nights;
Light the candles and burn the incense around my bed, and
Scatter leaves of jasmine and roses over my body;
Embalm my hair with frankincense and sprinkle my feet with perfume,
And read what the hand of Death has written on my forehead.
Let me rest in the arms of Slumber, for my open eyes are tired;
Let the silver-stringed lyre quiver and soothe my spirit;
Weave from the harp and lute a veil around my withering heart.
Sing of the past as you behold the dawn of hope in my eyes, for
It's magic meaning is a soft bed upon which my heart rests.
Dry your tears, my friends, and raise your heads as the flowers
Raise their crowns to greet the dawn.
Look at the bride of Death standing like a column of light
Between my bed and the infinite;
Hold your breath and listen with me to the beckoning rustle of
Her white wings.
Come close and bid me farewell; touch my eyes with smiling lips.
Let the children grasp my hands with soft and rosy fingers;
Let the ages place their veined hands upon my head and bless me;
Let the virgins come close and see the shadow of God in my eyes,
And hear the echo of His will racing with my breath.
Part Two - The Ascending
I have passed a mountain peak and my soul is soaring in the
Firmament of complete and unbound freedom;
I am far, far away, my companions, and the clouds are
Hiding the hills from my eyes.
The valleys are becoming flooded with an ocean of silence, and the
Hands of oblivion are engulfing the roads and the houses;
The prairies and fields are disappearing behind a white specter
That looks like the spring cloud, yellow as the candlelight
And red as the twilight.
The songs of the waves and the hymns of the streams
Are scattered, and the voices of the throngs reduced to silence;
And I can hear naught but the music of Eternity
In exact harmony with the spirit's desires.
I am cloaked in full whiteness;
I am in comfort; I am in peace.
Part Three - The Remains
Unwrap me from this white linen shroud and clothe me
With leaves of jasmine and lilies;
Take my body from the ivory casket and let it rest
Upon pillows of orange blossoms.
Lament me not, but sing songs of youth and joy;
Shed not tears upon me, but sing of harvest and the winepress;
Utter no sigh of agony, but draw upon my face with your
Finger the symbol of Love and Joy.
Disturb not the air's tranquility with chanting and requiems,
But let your hearts sing with me the song of Eternal Life;
Mourn me not with apparel of black,
But dress in color and rejoice with me;
Talk not of my departure with sighs in your hearts; close
Your eyes and you will see me with you forevermore.
Place me upon clusters of leaves and
Carry my upon your friendly shoulders and
Walk slowly to the deserted forest.
Take me not to the crowded burying ground lest my slumber
Be disrupted by the rattling of bones and skulls.
Carry me to the cypress woods and dig my grave where violets
And poppies grow not in the other's shadow;
Let my grave be deep so that the flood will not
Carry my bones to the open valley;
Let my grace be wide, so that the twilight shadows
Will come and sit by me.
Take from me all earthly raiment and place me deep in my
Mother Earth; and place me with care upon my mother's breast.
Cover me with soft earth, and let each handful be mixed
With seeds of jasmine, lilies and myrtle; and when they
Grow above me, and thrive on my body's element they will
Breathe the fragrance of my heart into space;
And reveal even to the sun the secret of my peace;
And sail with the breeze and comfort the wayfarer.
Leave me then, friends - leave me and depart on mute feet,
As the silence walks in the deserted valley;
Leave me to God and disperse yourselves slowly, as the almond
And apple blossoms disperse under the vibration of Nisan's breeze.
Go back to the joy of your dwellings and you will find there
That which Death cannot remove from you and me.
Leave with place, for what you see here is far away in meaning
From the earthly world. Leave me.
Khalil Gibran
The Creation I
The God separated a spirit from Himself and fashioned it into Beauty. He showered upon her all the blessings of gracefulness and kindness. He gave her the cup of happiness and said, "Drink not from this cup unless you forget the past and the future, for happiness is naught but the moment." And He also gave her a cup of sorrow and said, "Drink from this cup and you will understand the meaning of the fleeting instants of the joy of life, for sorrow ever abounds."
And the God bestowed upon her a love that would desert he forever upon her first sigh of earthly satisfaction, and a sweetness that would vanish with her first awareness of flattery.
And He gave her wisdom from heaven to lead to the all-righteous path, and placed in the depth of her heart and eye that sees the unseen, and created in he an affection and goodness toward all things. He dressed her with raiment of hopes spun by the angels of heaven from the sinews of the rainbow. And He cloaked her in the shadow of confusion, which is the dawn of life and light.
Then the God took consuming fire from the furnace of anger, and searing wind from the desert of ignorance, and sharp- cutting sands from the shore of selfishness, and coarse earth from under the feet of ages, and combined them all and fashioned Man. He gave to Man a blind power that rages and drives him into a madness which extinguishes only before gratification of desire, and placed life in him which is the specter of death.
And the god laughed and cried. He felt an overwhelming love and pity for Man, and sheltered him beneath His guidance.
Khalil Gibran
And the God bestowed upon her a love that would desert he forever upon her first sigh of earthly satisfaction, and a sweetness that would vanish with her first awareness of flattery.
And He gave her wisdom from heaven to lead to the all-righteous path, and placed in the depth of her heart and eye that sees the unseen, and created in he an affection and goodness toward all things. He dressed her with raiment of hopes spun by the angels of heaven from the sinews of the rainbow. And He cloaked her in the shadow of confusion, which is the dawn of life and light.
Then the God took consuming fire from the furnace of anger, and searing wind from the desert of ignorance, and sharp- cutting sands from the shore of selfishness, and coarse earth from under the feet of ages, and combined them all and fashioned Man. He gave to Man a blind power that rages and drives him into a madness which extinguishes only before gratification of desire, and placed life in him which is the specter of death.
And the god laughed and cried. He felt an overwhelming love and pity for Man, and sheltered him beneath His guidance.
Khalil Gibran
The Criminal V
A young man of strong body, weakened by hunger, sat on the walker's portion of the street stretching his hand toward all who passed, begging and repeating his hand toward all who passed, begging and repeating the sad song of his defeat in life, while suffering from hunger and from humiliation.
When night came, his lips and tongue were parched, while his hand was still as empty as his stomach.
He gathered himself and went out from the city, where he sat under a tree and wept bitterly. Then he lifted his puzzled eyes to heaven while hunger was eating his inside, and he said, "Oh Lord, I went to the rich man and asked for employment, but he turned me away because of my shabbiness; I knocked at the school door, but was forbidden solace because I was empty- handed; I sought any occupation that would give me bread, but all to no avail. In desperation I asked alms, but They worshippers saw me and said "He is strong and lazy, and he should not beg."
"Oh Lord, it is Thy will that my mother gave birth unto me, and now the earth offers me back to You before the Ending."
His expression then changed. He arose and his eyes now glittered in determination. He fashioned a thick and heavy stick from the branch of the tree, and pointed it toward the city, shouting, "I asked for bread with all the strength of my voice, and was refused. Not I shall obtain it by the strength of my muscles! I asked for bread in the name of mercy and love, but humanity did not heed. I shall take it now in the name of evil!"
The passing years rendered the youth a robber, killer and destroyer of souls; he crushed all who opposed him; he amassed fabulous wealth with which he won himself over to those in power. He was admired by colleagues, envied by other thieves, and feared by the multitudes.
His riches and false position prevailed upon the Emir to appoint him deputy in that city - the sad process pursued by unwise governors. Thefts were then legalized; oppression was supported by authority; crushing of the weak became commonplace; the throngs curried and praised.
Thus does the first touch of humanity's selfishness make criminals of the humble, and make killers of the sons of peace; thus does the early greed of humanity grow and strike back at humanity a thousand fold!
Khalil Gibran
When night came, his lips and tongue were parched, while his hand was still as empty as his stomach.
He gathered himself and went out from the city, where he sat under a tree and wept bitterly. Then he lifted his puzzled eyes to heaven while hunger was eating his inside, and he said, "Oh Lord, I went to the rich man and asked for employment, but he turned me away because of my shabbiness; I knocked at the school door, but was forbidden solace because I was empty- handed; I sought any occupation that would give me bread, but all to no avail. In desperation I asked alms, but They worshippers saw me and said "He is strong and lazy, and he should not beg."
"Oh Lord, it is Thy will that my mother gave birth unto me, and now the earth offers me back to You before the Ending."
His expression then changed. He arose and his eyes now glittered in determination. He fashioned a thick and heavy stick from the branch of the tree, and pointed it toward the city, shouting, "I asked for bread with all the strength of my voice, and was refused. Not I shall obtain it by the strength of my muscles! I asked for bread in the name of mercy and love, but humanity did not heed. I shall take it now in the name of evil!"
The passing years rendered the youth a robber, killer and destroyer of souls; he crushed all who opposed him; he amassed fabulous wealth with which he won himself over to those in power. He was admired by colleagues, envied by other thieves, and feared by the multitudes.
His riches and false position prevailed upon the Emir to appoint him deputy in that city - the sad process pursued by unwise governors. Thefts were then legalized; oppression was supported by authority; crushing of the weak became commonplace; the throngs curried and praised.
Thus does the first touch of humanity's selfishness make criminals of the humble, and make killers of the sons of peace; thus does the early greed of humanity grow and strike back at humanity a thousand fold!
Khalil Gibran
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