Sword of Song : liber 067

125 Pages·1997·0.63 MB·English

by  Aleister Crowley

T S S
EH FO DROW GNO

C
Y BDELLAC SNAITSIRH
T B B
EH EH TF OKOO TSAE
A C
RETSIEL YELWOR
y h | a
r h f s
u r k h
y h | w
ereH“ si :modsiw tel mih ohw h tah
gnidnatsrednu nokcer eht rebmun foe ht
.tsaeB roF ti si e hrtebmu nfo a ;nam dna
erdnu hxi ss irebmu nsih d, three score, and
”xis

The Apocalypse of John

This electronic edition
sssï eadrheP pryeablpeeCrp
erehwe mdonsoyeb eht nairanaTslliH
First published
hstu uonrioT gif itoyla tegr eRaoeipfhcotorSP
“ seraneB ” [ i.e. ]ssenr e,vsnrI e,yeonFiks eloB
190 .4v.e

s’ye l dw .lneofioitroivnCirpeR Collected Works
hstu uonrioT gif itoyla tegr eRaoeipfhcotorSP
609.1v.e

This electronic edition
des anbo( eht Collected Works printing)
hastily prepared by Frater T.S.
rof leehwnuS ,sisaO.O.T.O
100.2v.e

eR - n oddieett ficdodenoerarrpoc
ahpe ldyeebCussi ïss esrP
tsu g3u0A02.v.e

)c( Ordo Templi Orientis
66 6x 7oFBAJ
kr owYeN
YN 10116
.A.S.U
THE SWORD OF SONG
SNAITSIRHC YB DELLAC
THE BOOK OF THE BEAST
1904

ARTTHE IN COMRADE AND FRIEND OLD MY TO
AYETT EAMDNA NUAKKIHB
ATTNHODO SE
SLOOF
TRO HRSIE H YTOBHW -N IYTIDIPUT SDETHGIS
TO C GYONOTIBTPMETTA KOO BSIH TT
DEDI AYLSSELTI WEVAH EHT
FETOSUAC HTUR
MY THESE DEDICATE I WORDSBEST .
sihT[ koob si os lluf fo etidnocer egdelwonk fo suoirav sdnik taht ti smees etiuqe vitceffeni
ot etatonna yreve erucsbo .egassap erehW secnerefer dna snoitanalpxe nac eb ylesicnoc nevigs iht
has been done.]
“ Y UO are !”!das eht thginK ,dias ni n a harder than ever!” she said to herself, and
suoixna :enot tel“ em gnis uoy a gnoso t ,neht gnikool yldenimreted :tnegilletni o S“
”.u otyrofmoc * that’s tahw eht gnos si .dellac I .ees t uB
.de k es”ca? igl nAyo rlsteIiv“ what is ”?g n eohst
“It’s long,” said the Knight, but it’s uoY“ tsum eb a tcefrep ”,loofdias the
yrevyrev .lufituaeb ehT eman fo eht gnos si Knight, irritably. “The song is called
della cehT‘ kooB fo eh t’.tsaeB” tuotS‘ ;tbuoD ro eht citsongA’ ,ygolohtnA
”yl gwu o!hhO“ de.ierccilA yb eht rohtua fo saG‘ ’,noitalupinaMuloS‘ -
“Never mind,” said the mild creature. tions,’ ‘The Management of Retorts,’ and
“ emoS elpoep llac ti nosaeR‘ ni ’.emyhR” rehto lacisyhp skrow fo eht tsrifredro — but
tuB“ hcihw is eht eman fo eht” ?gnos that’s only what it’s called .wo nuk o,y ”
ecilA ,dia sgniyrt ton ot mees .odoettseretni “Well, what is eht gnos ”?neht d ias
,hA“ uoy t’nod ”,dnatsrednu ehtt hginK ,ecilA ohw saw yb siht emit yletelpmoceb -
said, looking a little vexed. “That’s what the wildered.
name is called . ehT eman yllaer is fI“ I dehsiw ot eb ,erucsbo ”,dlihcd ias
noisnecsA‘ yaD dna ;tsocetneP htiw e mos the Knight, rather ,ylsuoutpmetnoc I“d luohs
Prose Essays and an Epilogue,’ just as the et ll o y u th ta the emaN fo the Title was ‘What a
eltit si ehT‘ drowS fo ’gnoS uoy ,wonk tsuj ni nam fo 95 thguo ot ’,wonk sae desrodny b
the same way, just in the same way, just in eminent divines, and that . . .” Seeing that
eht emas yaw . .”. ehs ylno nigeb ot ,yrc eh ekorb ffo dnanoc -
ecilA tup rehf ingers in her ears and gave tinued in a gentler tone: “it snaem , ymr aed
a little scream. “Oh, dear me! That’s . . .” He stopped short, for she was taking
on ;eciton tub sa reh erugif saw tneb yb sbos

* sihT egassap si a ydorap no eno nie cilA“ otni gnihtemos ev yr ekil a eton fo ni -
:noitagorret uoY“ tnaw ot wonk tahw ti is ,
hguorht ehtgnikooL -Glass.”
1
GN O FSDORO WESHT
I ”!esoppus deunitnoc eht ,thginK ni a NOISNEC SNOAOT“ITCUDORTNI
,roirepus tub rehtar dedneffo.eciov ”TS OYC AEDDTNNAEP
”! r,iessa e,ldpl uufooIwy“
N TO a drow !noi t c tueedcL ouyrdmt onorittni
,lleW“ taht d e”c,nu oe nh,ottrhpgih ntKiw
em yltnatsni hcnual eht taoB fo esruocsiD no
e ue qhdteidu tyslhguoro hgtniv afr hoieaht noits
eht aeS fo suoigileR ,noitalucepS ni regnad fo
dn adehcae r y nlaoeit sululaloncsinbfoacd na
eht skcoR fo ytirohtuA dna eh tsdnaskciuQ fo
,elb“isreverri taht . s t wu IoByn lksnsoend o,oG
etavirP ,noitaterpretnI allycS dna. sidbyrahC
”.uoy ot ti gnis lliw
Here is the strait; what God shall sa mo rsefuv
?kcerwpihs fI ew esoohc ot dnatsrednue ht
NOITACO VYNRIANIMILERP Christian (or any other) religion literally, we
.GNUHTON * era ta ecno demlehwrevo yb sti t nerehni
.ytilibissopmi ruO ytiluderc si ,degartuor uo
T EH re h;stl ia sw tsndf rdwnooooamGrc larom esnes ,dekcohs eht tseilohs noitadnuof
sennooihtsa ;ls ln eeoedtorasMefnhowc fo ruo tsomni sevlesa deliass yb ont nedra
warrior in triple steel, but by a loathy and dis -
Numberless aeons br thguo su rehtih;
gnitsug .mrow tahT siht si ,os eht stsigolopa
s ssnenolokrec eaesbbumuN.no
rof eht noigiler ni ,noitseuq revehcihw ti yam
del hrs, Toiddwlnoa Ig nmoarts —
,eb yltneiciffus etacidni sa( a )elur yb eht yrev
g!n ofdSor o ,wOeSka w,aekawA
dohtem fo rieht .ygolopa ehT evitanretla is to

ekat eht noigiler ,yllacilobmys; yllaciretose
,er enHi e hktsu Df,osd o rGIegni;l
tub ot evom eno pets ni siht noitcerid sio t
eh Td lsrtoiwawa a droW fo.hturT
trats no a yenruoj esohw dne tonnac e b
rhe tg y!an, meie, nfleOedrbnyilK
determined. The religion, ceasing to be a tan -
h!tu olyuf wsa’e ge ahetkovE elbig ,gniht na tcejbo mrofinu rof llae nas
T o e ttgssanmn rorieeraahtwgte!avni ,seye semoceb rehtar tahtsim t whereon the
g!n ofdSor o ,wOeSka w,aekawA nus fo eht luos stsac ,pu ekil nekcorBceps -
,sert niatrec tsav dna eugav segami foe ht
Sand - d esdlneu eoer fhetsuo Hf ohtiaF; redloheb ,flesmih htiw ro tuohtiw a yrolgne -
stglemcn whae ifot;espnohrUucrs gniss a.pmmeohct eh Tnoitcnuf fo eht stcaf si
Out from the shrine flits the lost Wraith ; then quite passive: it matters little or nothing
n e tsk dciahoeHstG”lra“!eohf whether the cl duo eb eht der tsim f o
g n nsoeopr hpehntuetowissufnoC — Christianity, or the glimmering silver - e tfiohw
g!n ofdSor o ,wOeSka w,aekawA citleC ;msinagaP eht drah yergmid - dedlig fo
,msihdduB eht yceelf yticapo fo ,malsI ro eht
e k,eload katwnoaeautwhoAw suoiretsym muidem fo esoht tneicnas htiaf
d rsos!weslts iu,sogehnrtid nyuBow hcihw emoc pu ni sa ynam sruoloc sar ieht
investigat *.sd osroaomh
Raise the prone priestcrafts that appeal
!dr oeLtartso rrpie hoyttno gnaI * nI“ redro ot teg revo eht lacihtes eitluciffid
Raise the duped herd — yeht evahd ereffus presented by the evïan msilarutan fo y nam
strap fo esoht ,serutpircS ni eht enivid ytirohtua fo
gnol
em hodtrefwor rool bi,hdPevei lyelb m hrecihifhw
g!n ofdSor o ,wOeSka w,aekawA sciotS ohw( dah neeb ni ekil stiarts niepser tc fo
ke e)ryGgoloht ytmaht tae rrgubilac xhEcihw yeht
M e egyfhanot osg iahhttgne ryts dah degrof htiw etinifni sniap dna lliks — the
d elmhort achic s;yuhmmguo rnhitW dohtem fo lacirogel l.anoitaterpretni sihT ythgim
owt‘ dednah enigne ta eht ’rood fo eht naigoloeht
eg aewrafr a yw:msra e fywoorroS
is warranted to make a speedy end of any and
d:l o fgeo g na oanto ryiB —
yrevearom l ro lautcelletni ,ytluciffid ybg niwohs
del hrs, Toiddwlnoa Ig nmoarts — ,taht nekat ,yllacirogella ,ro sa ti si esiwrehto dias
g!n ofdSor o ,wOeSka w,aekawA ’yllaciteop“ ro ni‘ a lautirips ’,esnes ehtt senialp
words mean whatever a pious interpreter desires
yeht dluohs ”.naem ,yelxuH( noitulovE“ f o

* .dro wss’deirfge ifeSom ae nhT .)”ygoloehT — .C.A
2
NOITCUDORTNI
fI eht tneduts sah decnavda yllautiripso s sihT yam eb ,yrotagrup tub ti sdnuost on
that he can internally, infallibly perceive unlike reincarnation.
what is Truth, he will find it equally well tIsi ta tsael a lained fo eht enirtcodf o
symbolised in most external faiths. eternal punishment.
tI si suoiruc taht gninworB reven snrut sih
sA rof ,flesym I koot eht tsrif petss raey
lufrednow ytlucaf fo sisylana nopu e ht
,oga etiuq ni ecnarongi fo tahw eht tsal dluow
adnuf mental problems of religion, as it were
dael .ot doG si deedni tucyawa — ar ecnac
na exa dial ot eht toor fo eht eerT fo .efiL tI
from the breast of truth.
seems quite clear that he knew what would
tluser fi eh did .os eW tonnac pleh gniycnaf fO esoht ,srehposolihp ohw morf sanu -
taht eh saw gnilliwnu ot od .siht ehT foorp fo sai elbal sessimerp ward yb s uoethgir
eg ddIe nl niwseifoilhnhotkf :s egnniilwol — noitcuded a noisulcnoc tsniaga ,doG dna neht
rof siH ekas nrutrevo rieht elohw erutcurts yb
I“ evah daer ,hcum thguoht ,hcumd ecneirepxe
an act of will, like a child breaking an
much,
. le sep yas y,m ne tysakIouMatotinegni *
r edt ehl enituwYadaoohr wvtyarmaef
e .s.l. aey fbanmoitcafeuq i’lselp aeNhT ,woN ,revewoh tel su redisnoc eht ciretose
, dtt nhsItegaamie m m lroIuacoeeyhr idea - sregnom fo ,ytinaitsirhC , grobnedewS
hti ayyfmfissarc e,detanimilE annA ,drofsgniK nessueD dna eht ,ekil f o
tgean chi tt Inwp:psIietouSeidmka mohw I evah nekat driaC sa ym. elp maxe
And leaving what I can ; such points as this . . . I hsiw ot ksamnu eseht elpoep : Iy ltcefrep
,e meyahfs t i durne iouem,byphlwlitS eerga htiw ylraen gnihtyreve yeht ,yast ub
To such a process I discern no end . . . their claim to be Christians is utterly
tss e atm,laonhcowitcaf e tutesquhrictilF gnisufnoc , and lends a lustre to Christianity
f ? l..e.sm id h ottG aurceve lsc’ethc itFuB hcihw si etiuq .ngierof ,nessueD rof ,elpmaxe
I trust nor hand, nor eye, nor heart, nor brain yllooc sdracsid ylraen lla eht dlO, tnematseT
. e yk:k leisntlhleueatamr g idpotoTetbs ,dna gnikcip a wef weN tnematseT, segassap
The first step, I am master not to take. netfo tuo fo r i,ethx testmnioaclc sih metsys sa
Christianity. Luther discards Jam es. Kings -
sihT si ylerus eht sisoehtopa fo l ufliw
drof sllac luaP eht hcrA .citereH yMd neirf
!ecnarongi eW yam ,kniht ,spahrep t aht
eht naitsirhC“ ”namygrelC detpecca kraM dna
gninworB si ”gnigdeh“ ,nehw ni eht t sal
stcA — until pushed. Yet Deussen is honest
,hpargarap eh syas : roF“ ,marguolB he
hguone ot timda taht atnadeV gnihcaet s i
believed, say, half he spoke,”* and hints at
identical, but clearer ! and he quite clearly
emos repeed .dnuorg tI si sselesu ot, yas
and sensibly defines Faith — ylerus ehtt som
sihT“ si marguolB dna ton ” .gnin worB
essential quality for the adherent to Christian
gninworB dluoc yldrah evah debircsede ht
amgod — sa gnieb“ decnivnoc not neiciffusni
dilemma without seeing it. What he really
”.ecnedive ylralimiS ehtgniyd -ot - evil aedi fo
believes is, perhaps, a mystery.
legeH dna( )reuahnepohcS demialc ybd riaC
tahT worB ,gnin ,revewoh seveileb n i
as the central spirit of Christianity is far older,
lasrevinu ,noitavlas hguoht eh erehwono s(
in the O siris htyM fo eht .snaitpygE e sehT
raf sa I )wonk sevig sih ,snosaer evas sa yeht
saedi era lla ,thgir tub yeht evah on eromo t
are summarised in the last lines of the
od htiw ytinaitsirhC naht eht cirteMm etsyS
woleb - detouq ,egassap si tnedive morf e ht
with the Great Pyramid. But see Piazzi
tsal aznats fo tnerappA“ ”,eruliaF dnam orf !htymS † yrneH yelroM sah neve eht yticadua
his final tnemecnuonorp fo eht epoP n o
ot mialcyellehS — yellehS! — as a Christian
Guido, represented in Browning’s master -
“in spirit.”
eceip sa a saduJ tuohtiw eht ycneced o t
gniklaT fo yellehS: — htiW drager oty m
gnah.flesmih
open denial of the personal Christian God,
oS“ ( i.e. , by suddenness of fate) may the yam ti ton eb dial ot ym egrahc taht Ie vah
truth be flashed out by one blow,
derad ot eciov ni dlab egaugnal tahw yellehS
And Guido see one instant and be saved.
y mtrev aIeslE mi hwollo fro neca f
* sA detneserper yb sih aidæpolycnE; elcitra
Into that sad obscure sequestered state
ton ni hcus skrow sa stimiL“ fo s uoigileR
Where God unmakes but to remake the soul
Thought. ” — .C.A
. teto bsnhucm i:hn w itnasi vrei dfea smelHe
† An as remonort esohw niarb evag .yaw e H
* Probably a record for a bishop. — .C.A deisehporp eht dne fo eht dlrow ni 1881 ,m orf
measurements made in the Great Pyramid.
3
GN O FSDORO WESHT
gnas ni sdrow fo gnissaprus ytuaeb : roff o I t se us)misgpoalhorpe apr(of ehtn weeton
esruoc eht thguoht ni eno roowt segassap fo fo ytilovirf ni ym krow : eud sseltbuod ot eht
this poem is practically identical with that in ytilovirf fo ym tcejbus : eseht smeopg nieb
niatrec strap fo neeuQ“ ”baM dnaemorP“ - nettirw nehw I saw na tsitiavdA dna dluoc ton
sueht ”.dnuobnu tuB eht yrev ytuaeb fo eseht eesyhw — gnihtyreve gnieb nanoisulli — there
poems (especially the latter) is its weakness : dluohs eb yna ralucitrap tcejbo ni gniodr o
it is possible that the mind of the reader, lost gnikniht .gnihtyna woH I evah dnuofe ht
in the sensu ,suo yan ! neve ni ehtl arom rewsna lliw eb tnedive morf ym yasse no eht
ytuaeb fo eht ,sdrow yam liaf ot eb desserpmi *.tcejbus I tsum deedni esigolopa ot e ht
yb rieht tsom tnatropmi .gninaem y ellehS suoirtsulli edahS fo treboR gninworB rofy m
flesmih desingocer siht retal : ecneh eht tcerid suoicadua ydorap ni ,eltit ,elyts dna rettam fo
dna elpmis ruogiv fo eht euqsaM“ f o his “Christmas Eve and Easter Day.” The
”.yhcranA erom I daer ti ehte ventual anticlimax of that
tI sah n edstetflsozi zetuhapthat a namf o lufrednow meop detatirri em ylno eht. erom
n est ated eivldshrauiu whf odisocn’engotliM tuB ereht si yldrah yna teop gnivil rod aed
notl itMa httegr otf otns u e mtw. uyBtinaitsirhC ohw s doens kanimo lmil aotayccnmeofsfraep
devil yletaidemmi retfa eht tsomt natropmi dna larom .noitarimda yM erised ot dnif eht
noit u nlnooiiv ge siRdclnieatRi lfoon Predom hturT lliw eb ym nodrap htiw ,mih esohw elos
semit : yellehS no eht knirb fo hcur sehtona life wa s spent in admiration of the Truth,
lacitiloP .lavaehpu ahS eraepsek enola t as hguoht eh reven denrut sti elbadimrof senigne
t sdte,so no kdilelaantiovl ilgoadbeanorhtne tsni aelgheatdat ifCo. yethhtgimlA
*.h y g s, u,ronos es ihievlethhoar Ttriftmonoc fI I eb delaeppa fo ymehpsalb foeverri -
,e rsaae opmts’ eIok“nahS o ”,elbaborp Ie vah ecner ni ym tnemtaert fo eseht ,stcejbus I lliw
deruovaedne ot diova : tey I tonnac t ub ekat egufer ni s’gninwor Bnwo ,ygolopa morf
sserpxe eht epoh taht ym nwo seiriuqneo tni ehtv g:nikcat t mmaIae oypre
oigiler n yam eb eht noitcelfer fo eht tiripsf o
the age ; and that plunged as we are in the ,seemm a yl dfnb:niaea neo vdIa“h
tsdim fo msiognij dna suoigiler ,lavivere w ytiv ehnrc i buyooltte rte amghntiknihT
yam eb gnidnats no eht egde fo em ocsitnagig lufwal neur e nwlole wsIdcip oethT —
,ecipicerp revo hcihw ew yam tsac llar uo r,Oe straohwt Ihc nh eteyriuttwdinvuel
impedimenta of lies and trickeries, poli tical , On the bounds of the holy and the awful —
I praise the heart and pity t eh daeh fo,mih
laicos , larom and er suoigil , and o( urselve )s
,m ifdhoaets n,iee hofTtles yrmef edrnA
take sgniw and ylf . ehT nosirapmoc neewteb
Who head and heart alike discernest,
flesym dna eht sretsamfo hsilgnE thguoht I
ret tehuwcee ptshg iwlol egbnikooL
evah deman is unintentional though perhaps Where frothy spume and frequent splutter
una ov idable ; dna hguoht eht noitpmuserp ,si Prove that the soul’s depths boil in earnest !”
fo ,esruoc ,drusba tey arts w lahwlcoiihwhsw
yaw eht dniw swolb sa llew sa eht t som But I have after all little fear taht Im a
beautiful and elaborate vane : and in this .g ny oltrsawu ho wITi s orecohehi tssttyimrc
esnes ti si ym tsomp egae epoh taht I yam ton nepo rood ot eht evoba ytic fo egufer yme b
yltsujnu ward a nosirapmoc neewtebf lesym nekat sa ylerem rehtona erutseg f o
. osgr aayet yh sgfrioeemro ftea reedrhngta suoutpmetnoc ,ytip eht tsal tlusni hcihwy am
dael ym stsinogatna ot taht rednerrus hcihw si
* oS ti si yllausuus .desopp ebyaM I llahs eno eh tt.syeruorttciv
day find words to combat, perhaps to overthrow,
siht .noitisop .S.P ,sA rof ,elpmaxe eht etoNo t
ECAEP SGNIE BLL AO T
siht .noitcudortnI sA aesimorp - repeek I ma eht
.enirehca eePer hetno tnseve lleanigiro — .C.A * Vide infra , “Berashith.”
4
NYOAIDSNECSA

suoiruCisop - I GNULF lep atfhuoco 1 * and church,
.te ofnpooit Temple and hall an d meeting - ,moor
’ srue nw ’eodsV,BnibarmiosTO 2
And left the devil in the lurch,
eldiohGW 3 , s d dfw t oooenstgrhiooctlg 4 5
n tw lnoduednowAs 5 in the turbid tide
lsauct iofslOy hephattem -,deye 6
dnA Isaw — sse’ dht,dtaw?ohowhyna

What is Truth? e eefovhitiTll ? The thought to think ? Shall I take refuge
gni tdsieajs nI a rewot ekil ecno edlihC ‡dnaloR ,dnuof ,dnilb ,faed,eguh 10
:etaliP tub
Or in that forest of two hundred thousand
sti aywelworC
for an answer. † Trees, 8 fit alike to shelter man and mouse, and —
,ecnere vr eu , Rolt? ylndyIae oahi GsSteaBp 9
I tna rlrl a’ywueonyruoj a resiw nam reve ecneh!
o es o srektphe’g h ie awctedtalgftieno,(ouLotjgi 15
Cares nought if that be, or be not, God’s right use of it), 10
nI ll a ttashetr o ffsoes reenvoeert 11
: ” typpr aetdnclneotcuRthYo“tgCoiCN
o gawoH ldsmith, between the Ravishing Virgin
And a leman to rotten to put a purge in, 20
,ru oyrhbu od hny aayydbaD
nI a euqsegninworB tserof fo sthguoht gnivah tsol,flesmih
gnitcepxE a ,elca ryilmnmelo sdessotflesmih
.rew ofp tooe thmto rfffO
Moral: don’ t spoil such an excellent sport as an 25
Ample estate with a church and a courtesan!

evitanretlA “Truth, that’s the gold” 12 t! u tyoi rbtra ’otnwuoBd
fsoeiroeht ,I ,uoy ronikpmiS 13 can get on without it!
Greek authors. t feo hsst’(e v dokn l rakeo sbwsa’te ffiIl - )dè,pepsiale
B s’gninwor
summary. dheotbGaeD sy ’rso elsd gsi?hupt!ciisrwiudE 30

* e hdTere bsmeutnon era nevig ta .p 51
† ,nocaB yassE“ no ”,hturT enil 1.
‡e ddlniahlCo “Rot eht kr arde”w.oeTmac — B GNINWOR .
5
GN O FSDORO WESHT
Or, cradle be hardship, and finally coffin, ease,
evo Lgn i?ehbtli ftel s usen akhspaot!sirA
Or, heaven’s sun bake us, while Ear th’s bugs and fleas kill us,
s!ulyhcs eouA to r yee?g f reIuro css’d oe GhetvoL
! ssol looc ,ecived mirg s’htraE“ ew yaS ! pils a s’taht ! yaN( — ” 35
retteB eht dlo keerG yhpargohtro! — soluh!csiA 14 )
,rO evol eb s’doG s’engapmahc ;maof htaed ni s’nam
trough, hock lees,
sel?co hsp rogeS nw tis?awn hsaswe’ e tsbrrouohoptaP
, fe,e , eltnhsssiuhitu’’rbgci lteBouiwsoevladublogreldm!
Wise and succinct bids, I think, Aristobulus. 15 40
reh ty emeh sWeu pMer ber,toouiElC
,efiL ,htaeD dna evoL era llaaB oymohcart 16 —
,aihcaM tahw ? oh ! dlo tcnitxe sedaibiclA?
ro F,em odtu — God true, be mannikin liar ! — se!d
.teo pf oygolopA It’s rather hard, isn’t it, sir, to make sense of it ? 45
f onotelekS sdn u y o enfponaosimM — tfe?iocn enpe vhecuop 17
e.lmbea ouplaV Try something easier, 18 where the bard eosmtmees
feo sru otfcaf
.srevol Seeking that light, which I find comes in dreams to me.
vnI .noitaco nevE sa eh sekat ot stsaef ot egralne,nopu
n l eool h gpSiI cydruwoo nmladoouobttal 50
,esy ltae ngsAtn imhonroftweN 19 or Faraday, 20
nopae wyrev eesU — ,y,,ndenoovrsrooaalcep!sr
Just where he worships ? Ah me ! shall his soul,
Far in some glory, take hurt from a mole
Grubbing i’ th’ ground ? Shall his spirit not see, 55
Lightning to lightning, the spirit in me ?
ydoraP ? llahS ton sih tiripsevigrof
,eM ohw llahs evol mih sa gn osla Ievil?
s’ e tvt aohsL gt nii eieerhvuop l? , yrtaeuNtbfa
When the song’s light dissolves gently in laughter ! 60
nehT dna neht ylno eht srevol yamwonk
Nothing can part them for ever. And so,
r erree ve e’m ,oh!,vo!obeolash luoMpA
tcefrepmI f,oI the Moderns, have let alone Greek. 21
citsalohtcas - tuO fo eht yaw noitiutnI llahs evohs.reh 65
s tfnoemeniat Spirit and Truth in my darkness I seek.
author remedied
; kedalne bal ybeeu lhbe ttlyttbitliL
by his great
spiritual insight. hcu Ssa I eva hot ed.hlrtreo vwIocsid
.noitn estinHi sdroW — s k yeteatensrea hoeaw?ktb al e lypaeshhsT !

6
YNAODISNECSA
.tnemeveih csaiH Shields ? Be they paper, paint, lath ? They shall rev oc 70
.n mafelooPp ll e s Wya,e yhe a thtmgtri abfeoh raevo!l
zeupsnnoC“
Swords ? Let the lightning of Truth strike the fortress
”!ueiD
g nfdioo nG!wso s r eerFer ren oltvoImleisw
ff OeedhtrtiaheWB 22 htiw sih s’n,od sedlokonlibrpseb
Carve one more gash in the forehead 23 ha et - wrinkled: — 75

So, using little arms, earn one day better ones;

Cutting the small chains, 24 nrael noos ot rettefnus’eno

sbm imLorf eh teg r,asle nkol ahwtro fdna eb!eerf —
oS hcu m grnoifnwo r!B dna os hcum rof em!

ro fygolopA yarP od ton ksa em erehw I dnats! 80
ren nf.aommeop “Who asks, doth err.” 25 At least demand
r oefcna hAc
s nra! ee h wmycss luanolsaNof
.tebiT
uo y”( ftiuB“ 26 sn ateiwr irpu so) yy“as
k flflioemstI - and - water pap,
And one religion as another 85
O’erleaps itself and falls on the other; 27
llll’ euet omyYh wtal east, mayhap,
Our Christianity excites
set iypt sth ecypulslaicepsE
”.es rr eutvouyohguo rwhe truetos syeshAt 90
e ce! nhhfaTtohrc ib e sI oeoosthrcuc
(Writing in English 28 ek oe yhtts u)j
Of faith that tortures English folk.
I cannot write 29 m eaop te y
oeTsa eeelhlptpo en;pitebiT 95
But when I can, Christ shall not lack
Peace, while their Buddha I attack. 30

y t.iste npeodHI y bteY - and -evae wo tepo hIyb
. te ofpo Agn ofisotnA - Christmas Eve
Attention drawn
ylhg i yhomt And First - dnadnoceS - tsa eB - . yraeD 100
.revo cevitaroced There’s one* 31 a e edsmev ool hw rly (vrai !)
,te h mpgoo nrTs ufeervmpes iotlheeWyb
Either the Beast or the False Prophet;
skc iyret k snfto o rmdlyonlbsAa
sddA pu ym eman ot xiS xiS.xiS 105
,e rdpioutoleglRaG! 32 In such strife her
Superior skill makes you a cipher !
* s’yelwor C mother.
7
GN O FSDORO WESHT
oH !.r e kbteo mphoIuotLnda
tA eht tniauq repparw fo siht koob*!
vre sl elIdiw e it if I can: 110
It is the number of a Man. 33

f oytisseceN So since in England Christ still stands
.meop With iron nails in bloody hands
Not pierced, but grasping ! to hoist high
nerdl inhoC ssorc fo,ynoga 115
I find him real for English lives.
ytpt ehyr tmppiUw s!ev ifrfoia 34
I fight no ghosts.
msicitsyM v. ”eliv ey rhtwuB“
erpre tlnairetil - ueo geYs)rl (ue uynomttiias“chitv 120
.noita tremroF
m euseohsyt uers tohht wiy arefehvT
.desucxe
)erehweslE( 35 ot ,dloh ot nmyhemerpus
w o unsokpy al”h u? r noerwsP uonoIy
w o enths ltseemnirt ccoidt swyomH
ayf nfaO ith: redeem it to 125
g. nwniei vdafi tovAneurof
evi e:twctuee sbfro iS hrIthiCw
The Qabalistic Balm, 36 eveil eb
Nothing — densaoo hoct. dwaoentksni
But, to that terror vague and dread, 130
External worship; all my life —
War to the knife ! War to the knife !

Buddha rebukes No ! on the other hand the Buddha
del i.at teeoDp d u ladto! ueay wosociHrp rmu ’s:Is“yaS
.me of dpoeeimfeihdcosm n otspreecPc aym wal dnallits 135
esU ,dertah eht elos snaem fo,lli

In Truth’s defence ? In praise of light ?”
Well ! Well ! I guess Brer Buddha’s right !
I am no brutal Cain 37 to smash an Abel:
I hear that blasphemy’s unfashionable: 140
o St sn lye ittlateua’weh;oheittbcwuiaq
!ttui o tsbfawao ca,lhct ew e odto hetoseNn
htiW eltnegsdrow — fiat exordium;
Exeat dolor, intret gaudium !

* It had a design of 666 t se ok,mihlci hwwe( r eb nmesiaH’nyelw odrnCa
names, adds up to that figure) on the reverse.
8