Hell Really Exists

Hell Really Exists

Koonika Miidu is the author and the creator of this helpful program. The author of this program wants to show you that the Hell really exists and no one can change that reality. Though, he believes there's a way you can be saved from it and that is exactly what this program is all about. The program contains a lot of information to help you discover the confirmed facts about hell. There are testimonies from people that have visited hell and come back. Those are the people that want to show you the reality and also advise you to stop gambling with your soul. It is very easy to be convinced that this program is for Christians only. Hell is not for a specific religion. As a matter of fact, every person regardless of their religious background should take caution. The Hell Really Exists program is available in downloadable PDF formats. This means you need an Adobe Acrobat reader so you will be able to download and read it. As a matter of fact, you will get some other DVD format programs with testimonies from over 70 people that wishes to help you along the way. Read more...

Hell Really Exists Summary


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From Why Come ye not to Court

Cardinal Wolsey in Hell Such a prelate, I trow, Were worthy to row Thorow the straits Marocke To the gibbet of Baldock. He would dry up the streams Of nine kinges' realms, All rivers and wells, All waters that swells, For with us he so mells That within England dwells, I would he were somewhere els For else by and by He will drink us so dry, And suck us so nigh, That men shall scantly Have penny or halpenny. God save his noble Grace, And grant him a place Endless to dwell With the Devil of hell For and he were there We need never fear Of the fiendes blake, For I undertake He would so brag and crake The devils to quake, And set hell on fire, Of Lucifer in his chains, In Lucifer's trone.

Absalom And Achitophel John Dryden

The speaker then comments, Plots, true or false, are necessary things To raise up commonwealths and ruin kings (83-84). To be fair to English subjects, Dryden added a passage intended to defend the rebellious Jews and, by extension, the supporters of anti-Catholic forces of 17th-century England Dryden will later compare Achitophel's words to snake venom, making a strong connection to the temptation by Satan in the Garden of Eden. He uses equally strong words for the son, Absalom, that unfeather'd, two-legg'd thing, a son (170), who In friendship false, implacable in hate Resolv'd to ruin or to rule the state. Dryden also condemns Buckingham through the character of Zimri, about whom the speaker relates

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Silent they met, and silent strove among the streams, of Arnon Even to Mahanaim, when with cold hand Urizen stoop'd down And took up water from the river Jordan pouring on To Miltons brain the icy fluid from his broad cold palm. But Milton took of the red clay of Succoth, moulding it with care Between his palms and filling up the furrows of many years Beginning at the feet of Urizen, and on the bones Creating new flesh on the Demon cold, and building him, As with new clay a Human form in the Valley of Beth Peor. M19.27 E113 The Man and Demon strove many periods. Rahab beheld

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Will unchain Orc & let loose Satan, Og, Sihon & Anak, Shewing the Transgresors in Hell, the proud Warriors in Heaven Heaven as a Punisher & Hell as One under Punishment With Laws from Plato & his Greeks to renew the Trojan Gods, In Albion & to deny the value of the Saviours blood. But then I rais'd up Whitefield, Palamabron raisd up Westley, And these are the cries of the Churches before the two Witnesses ' Faith in God the dear Saviour who took on the likeness of men Becoming obedient to death, even the death of the Cross The Witnesses lie dead in the Street of the Great City No Faith is in all the Earth the Book of God is trodden under Foot He sent his two Servants Whitefield & Westley were they Prophets

Other Poets of the Time and Their Thoughts on New York City

Edgar Allan Poe also didn't like the city, though he lived in it. Whitman met Poe, who he described as a little jaded, in the offices of the Broadway Journal. Poe disliked New York from the time he arrived and was too busy wrestling with inner demons to make any friends in his adopted home town. Whitman worked for Poe in the 1840s, for the Broadway Journal. You might remember his short description of Poe in Specimen Days. Whitman admired Poe, using The Raven in Out of the Cradle, and Poe's Gothic touches in his early stories.

Birth and Early Adventures

One day she is taking the air in a park, when she misses her way and finds herself alone. A demon, Drumalika, is passing and, entranced by her grace, decides to ravish her. He takes the form of her husband, Ugrasena, and despite Pavanarekha's protests proceeds to enjoy her. Afterwards he assumes his true shape. Pavanarekha is dismayed but the demon tells her that he has given her a son who will 'vanquish the nine divisions of the earth, rule supreme and fight Krishna.' Pavanarekha tells her maids that a monkey has been troubling her. Ten months later a son is born. He is named Kansa and the court rejoices. As Kansa grows up he reveals his demon's nature. He ignores his father's words, murders children and defeats in battle King Jarasandha of Magadha. 12 The latter gives him two daughters in marriage. He then deposes his father, throws him into prison, assumes his powers and bans the worship of Vishnu. As his crimes increase, he extends his conquests. At last Earth can bear the burden...

From The Hind and the Panther The Third Part

Where sins to sacred silence are conveyed, And not for fear, or love, to be betrayed But he, uncalled, his patron to control, Divulged the secret whispers of his soul Stood forth th'accusing Satan of his crimes, And offered to the Moloch of the times. Prompt to assail, and careless of defence, Invulnerable in his impudence, He dares the world, and eager of a name, He thrusts about, and jostles into fame. Frontless, and satire-proof he scours the streets, And runs an Indian muck at all he meets. So fond of loud report, that not to miss Of being known (his last and utmost bliss) He rather would be known for what he is.

From The Trueborn Englishman i

Wherever God erects a house of prayer, The Devil always builds a chapel there, And 'twill be found upon examination, The latter has the largest congregation For ever since he first debauched the mind, He made a perfect conquest of mankind. With uniformity of service, he Reigns with a general aristocracy. No nonconforming sects disturb his reign, For of his yoke there's very few complain. He knows the genius and the inclination, And matches proper sins for ev'ry nation. He needs no standing-army government He always rules us by our own consent. His laws are easy, and his gentle sway Makes it exceeding pleasant to obey. As if they were Lords Justices of Hell, Pride, the First Peer, and President of Hell, To his share Spain, the largest province, fell. The subtile prince thought fittest to bestow On these the golden mines of Mexico, With all the silver mountains of Peru, Wealth which would in wise hands the world undo, Because he knew their genius was such, Too lazy and too haughty to be...

The Return to Court

The death of Kansa brings to a close the first phase of Krishna's career. His primary aim has now been accomplished. The tyrant whose excesses have for so long vexed the righteous is dead. Earth's prayer has been granted. Krishna has reached, in fact, a turningpoint in his life and on what he now decides the rest of his career depends. If he holds that his earthly mission is ended, he must quit his mortal body, resume his sublime celestial state and once again become the Vishnu whose attributes have been praised by Akrura when journeying to Brindaban. If, on the other hand, he regards his mission as still unfulfilled, is he to return to Brindaban or should he remain instead at Mathura At Brindaban, his foster parents, Nanda and Yasoda, his friends the cowherds and his loves the cowgirls long for his return. He has spent idyllic days in their company. He has saved them from the dangers inherent in forest life. He has kept a host of demon marauders at bay. At the same time, his magnetic...

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And all on Earth the Temple & the Synagogue of Satan & Mystery And these are the Sons of Los & Enitharmon. Rintrah Palamabron t932 Theotormon Bromion Antamon Ananton Ozoth Ohana Sotha Mydon Ellayol Natho Gon Harhath Satan Har Ochim Ijim Adam Reuben Simeon Levi Judah Dan Naphtali Gad Asher Issachar Zebulun Joseph Benjamin David Solomon Paul Constantine Charlemaine Luther Milton These are our daughters Ocalythron Elynittria Oothoon Leutha t933 Elythiria Enanto Manathu Vorcyon Ethinthus Moab Midian Adah Zillah Caina Naamah Tamar Rahab Tirzah Mary And myriads more of Sons & Daughters to whom our love increasd To each according to the multiplication of their multitudes But Satan accusd Palamabron before his brethren also he maddend t935 The horses of palambrons harrow wherefore Rintrah & Palamabron Cut him off from Golgonooza. But Enitharmon in tears Wept over him Created him a Space closd with a tender moon And he rolld down beneath the fires of Orc a Globe immense Crusted with snow in a...

Marriages and Offspring

The immediate position, then, is that Krishna has abandoned his life among the cowherds, has been accepted as a Yadava, has coped with the difficult and dangerous situation arising from the tyrant king's death and finally has saved the Yadavas from extinction by demons. This, however, has meant the abandonment of Mathura and the movement of the Yadavas to a new city, Dwarka. The same problem, therefore, which faced him earlier, confronts him once again. Having obtained immunity for the Yadavas and brought them to a new land, can Krishna now regard his mission as accomplished Or must he linger on earth still longer The answer can hardly be in doubt for although the Yadavas appear to be installed in good surroundings, demon hordes still range the world. The tyrant Kansa was only the worst and most powerful member of the demon hosts. The war with Jarasandha has rid the world of many demons, but vast numbers remain and until their ranks have been appreciably reduced, Krishna's mission...

The Wanderings of Oisin Book II

'Neither the living, nor the unlabouring dead, Nor the high gods who never lived, may fight My enemy and hope demons for fright Jabber and scream about him in the night For he is strong and crafty as the seas That sprang under the Seven Hazel Trees, And I must needs endure and hate and weep, Until the gods and demons drop asleep, Hearing Acdh touch the mournful strings of gold.' 'This demon shall be battered till he die, And his loose bulk be thrown in the loud tide.' 'Flee from him,' pearl-pale Niamh weeping cried, 'For all men flee the demons' but moved not My angry king-remembering soul one jot. Sprang dripping, and, with captive demons sent A dusky demon dry as a withered sedge A demon's leisure eyes, first white, now burned We feasted for three days. On the fourth morn I found, dropping sea-foam on the wide stair, And hung with slime, and whispering in his hair, That demon dull and unsubduable And once more to a day-long battle fell, And at the sundown threw him in the surge, To...

The Wanderings of Oisin Book III

And my gaze was thronged with the sleepers no, not since the world began, In realms where the handsome were many, nor in glamours by demons flung, Have faces alive with such beauty been known to the salt eye of man, Yet weary with passions that faded when the sevenfold seas were young. And the name of the demon whose hammer made Conchubar's sword-blade of old. S. Patrick. Where the flesh of the footsole clingeth on the burning stones is their place Where the demons whip them with wires on the burning stones of wide Hell, Watching the blessed ones move far off, and the smile on God's face, Between them a gateway of brass, and the howl of the angels who fell. Oisin. Put the staff in my hands for I go to the Fenians, 0 cleric, to chaunt The war-songs that roused them of old they will rise, making clouds with their Breath, Innumerable, singing, exultant the clay underneath them shall pant, And demons be broken in pieces, and trampled beneath them in death. And demons afraid in their...

Boston Houghton Mifflin 1971

Poems III, IV, and V enact scenes of isolation, degradation, loss, and fear. The motifs in III and V center around hotels where desperate lives end in lingering smells, a few clothes, and an empty space in a sagging, tired bed. In poem IV letters from Virginia to Galway reveal her fear of losing identity to a demon lover in a world in which for her God is my enemy.

Wheelwright John 18971940 John

This tradition is the canvas on which his Anglicanism and his radical politics found fusion, as in his poem Plantation Drouth (1933), in which images of a depression-era dustbowl plantation ( It is April in the meadows but, in the empty rice fields it is winter ) mix with thinly veiled references in the final lines to Satan ( One horned beast trots from the herd ). Alan Wald has written that t he atmosphere of the poem is ominously prophetic as the poet surveys the economic wasteland of the South. Nor is the demonic symbolism lost on Wald Diabolical allusions constitute one source of its menacing tone the sulfurous environment of smoldering cedar and smoking fields, the goat depicted as a 'horned beast.'

Beings with elements of animal physique

Augustine and others refer to hairy Gallic demons called Dusii, who would take human form and seduce women. The name survives in Breton duz, duzik.50 Several figures of later Celtic folklore have goaty features the Irish bocanach, a demon of the battlefield the Manx goayr heddagh, a ghostly goat the Scottish uruisg, half man and half goat, and glaistig, half woman and half goat, a malevolent seducer who haunted lonely pools.51

Go And Catch A Falling Star

A human, was said to scream when jerked from the ground, and in medieval times was said to be used in witchcraft. Old drawings often depicted the root as male or female, depending on the number of branches it bore. The mandrake produced flowers that developed into fruit, nicknamed Satan's apples. The allusion to Satan connects the plant imagery with the next two lines Tell me where all past years are, Or who cleft the devil's foot. The gently taunting voice continues with mythological references, Teach me to hear mermaids singing, or to keep off envy's stinging. Because mermaids were believed to be half-woman and half-beast and to lure sailors to their death, the theme of temptation, supported by the devil imagery, extends through those lines. Feminist critics would later find interesting the presumably male speaker's requesting that a female teach him to hear the mermaid's deadly song, Or, conversely, teach him not to be jealous in resisting the sting of envy. That male attitude...

Batter My Heart John Donne 1633

The speaker does not want his deity to hesitate at the door. He explains, using paradox, that in order for him to ride, and stand, God must o'erthrow him. As ore undergoing transformative purification into valuable metal, he needs God's force, to break, blow, burn, and make me new. Donne moves into one of his favorite metaphors, expressing a single being as a larger geographic expanse, as the speaker continues, I, like an usurp'd town, to another due, Labour to admit you. He explains that another force has overtaken him, suggesting evil or the devil, and follows up on the previous reference to a knock on the door by stating he works to admit the deity, but to no avail but o, to no end. Although logic should move him to act, Reason your viceroy in me, me should defend, reason has been taken captive by the opposing force, and proves weak or untrue. The speaker offers a dual explanation for his incapacity to open the door to God's gentle prod. His use of logic lacks strength or proves...

On The Death Of My First And Dearest Child Hector Philips Borne The 23d Of April And Died

Her son's birth, she had been married for Twice forty months, after which her marriage vows were crowned with a lovely boy. She often uses the metaphor of a crown in her poems to indicate her blessings of friendship, family, and love, equating the change to the maximal elevation in social status one could achieve. The speaker next notes of the infant that after forty days he dropped away o swift vicissitude of human joy Philips was a religious woman and may have adopted the number 40 from biblical references. For example the Hebrews, God's chosen people, wandered for forty years in the desert before arriving at the Promised Land. In addition Christ endured 40 days of fasting during one of his three temptations by Satan, a scene Milton recreated in PARADISE REGAINED. The final line of the first stanza refers to the fleeting nature of human joy, dashed, in this case, by the unanticipated death of the child.

Cleanness Purity Anonymous 14th

The poem's homiletic style is clear to all its readers, however. Cleanness consists mainly of exempla (see exemplum), a series of retold biblical stories that, for the most part, illustrate unclean or sinful behavior. There are three major exempla that illustrate God's vengeance on sinners Noah's flood, the destruction of Sodom and Gomorrah, and Belshazzar's feast. These are surrounded by shorter ones, such as the fall of Lucifer and the biblical story of Lot. The exempla are set up chronologically, demonstrating the scope of human sins and God's response to them. The poet leads his readers through these stories as moral guide, teaching about God's abhorrence of uncleanness and the virtues of purity (another title given to this poem). Ultimately, the exempla are simply retellings of the biblical stories however, in the poet's masterful hands they are given shape and emotion absent from their original form and read as if they are original stories, detailed and emotional. They serve...

Bludy Serk The Robert Henryson

The king is identified with the Holy Trinity, the lady with the human soul, and the giant with Lucifer. The knight is Christ, whose death redeemed humanity from the pit of Hell, and pious meditation on this sacrifice emerges as a duty that will preserve the believer from the temptation of sin, represented by the wooers. The theme of Christ as lover-knight is common in medieval literature. However, Henryson's treatment is distinctive, highlighting the romance elements present in the narrative by adopting the simple style and meter of the ballad (see ballad stanza). Moreover, Henryson's method here resembles that of his Morall Fabillis of Esope the Phrygian, since the relationship between tale and moral is more complex than the formal division between the two would suggest. Rather than being separate, the content of the tale foreshadows the moral for example, in the emphasis placed on the depth of the dungeon, and on the resemblance between the giant's fingernails and ane hellis cruk.

On Leaping Over The Moon

Sinks to the deep abyss where Satan crawls Those who open their minds to their surroundings, like the speaker's brother, will avoid this fate. Those who remain in the fallen state caused by sin will spend eternity after death in hell. Sharing in his brother's experience helps open Traherne's own consciousness, as made clear in his final four lines

Paradise Regained John Milton 1671

Written in four books, John Milton's Paradise Regained tells the story of Christ's temptation by Satan and ultimate victory, using as a historical basis the version of the tale found in the Gospel of Luke. Milton preferred Luke's version to that found in Matthew for the order of the three temptations, placing the temptation of the tower last and allowing for a dramatic conclusion. In the first book Satan asks Christ to transform a stone into bread after fasting for 40 days, and in the second Satan extends the invitation to Christ to receive all the kingdoms of the world as a gift. Milton intended the climax and the denouement, when the two characters of Christ and Satan realize the truth about one another, to conform to the recognition by hero and adversary that Aristotle considered essential to well-written tragedy. As Satan tells Christ in The Fourth Book, By the conclusion of the heroic epic the speaker informs the audience, The Son of God, with Godlike force endu'd (602) and...

Love In These Labyrinths His Slaves What Figures Of Speech Is This

He then discusses the introduction in this latest version of the machinery that includes the mythological characters of the sylphs and demons. Pope concludes with conventional flattery, writing that if his poem has as many Graces as there are in Your Person, or in Your Mind, he still could not have hoped it should pass thro' the World half so Uncensured as You have done.

The Sky is an Immortal Tent Built by the Sons of Los from

Clouds roll heavy upon the Alps round Rousseau & Voltaire And on the mountains of Lebanon round the deceased Gods Of Asia & on the deserts of Africa round the Fallen Angels The Guardian Prince of Albion burns in his nightly tent I heard a devil curse Over the heath and the furse Mercy vould be no more If there were nobody poor, And pity no more could be If all were happy as ye And mutual fear brings peace, Misery's increase Are mercy, pity, and peace.

Predecessors and antagonists

There are equally old or older allusions to 'former gods' (karuilies siunes) in Hittite texts. The Hittites identified them with the infernal gods of the Babylonian pantheon, the Anunnaki, and their image is strongly coloured by Mesopotamian myth mediated through Hurrian culture.143 The title Former Gods, however, seems to be specifically Hittite, and may therefore be inherited. Like Hesiod's Titans, the karuilies siunes are confined in the underworld by gates which they cannot open. They are sometimes said to be seven or nine in number, but most often twelve, like the Titans. In Indian texts, though not in the older body of the Rigveda, the gods are pitted against the Asuras. The word asura- was an old divine title, probably meaning 'lord' it was applied especially to Varuna or Mitra-Varuna. But it came to have a bad sense, 'demon', in opposition to deva- 'god'.145 The Asuras are associated with sorcery and the night. They are nowhere identified with the Former Gods. But there are...

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And all the Songs of Beulah sounded comfortable notes Not suffring doubt to rise up from the Clouds of the Shadowy Female Then myriads of the Dead burst thro the bottoms of their tombs Descending on the shadowy females clouds in Spectrous terror Beyond the Limit of Translucence on the Lake of Udan Adan These they namd Satans & in the Aggregate they namd them Satan Thou never canst embrace sweet Enitharmon terrible Demon. Till But yet having a Limit Twofold named Satan & Adam

Why did I laugh tonight No voice will tell

Why did I laugh tonight No voice will tell No God, no demon of severe response Deigns to reply from heaven or from hell Then to my human heart I turn at once Heart, thou and I are here, sad and alone, Say, why did I laugh 0 mortal pain 0 darkness darkness Forever must I moan To question heaven and hell and heart in vain Why did I laugh I know this being's lease My fancy to it's utmost blisses spreads Yet would I on this very midnight cease And all the world's gaudy ensigns see in shreds Verse, fame and beauty are intense indeed But death intenser, death is life's high meed.

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And all the Songs of Beulah sounded comfortable notes Not suffring doubt to rise up from the Clouds of the Shadowy Female Then myriads of the Dead burst thro the bottoms of their tombs Descending on the shadowy females clouds in Spectrous terror Beyond the Limit of Translucence on the Lake of Udan Adan These they namd Satans & in the Aggregate they namd them Satan Thou never canst embrace sweet Enitharmon terrible Demon. Till But Enitharmon trembling fled & hid beneath Urizens tree But mingling together with his Spectre the Spectre of Urthona t835 Wondering beheld the Center opend by Divine Mercy inspired t836 He in his turn Gave Tasks to Los Enormous to destroy t837 That body he created but in vain for Los performd Wonders of labour They Builded Golgonooza Los labouring builded pillars high t838 And Domes terrific in the nether heavens for beneath Was opend new heavens & a new Earth beneath & within Threefold within the brain within the heart within the loins A Threefold Atmosphere...

Man Of Laws Tale The Geoffrey

In the second part (ll. 386-875), the sultan's mother succeeds in killing the Roman Christians and the sultan, because she hirself wolde al the contree lede (l. 434). Custance is put on a rudderless boat and set adrift. Her boat carries her from the eastern Mediterranean to the Strait of Gibraltar and then continues northward all the way to Northumberland, where she is finally cast ashore. She is discovered by King Alla's constable, who with his wife Hermengild promises to care for her. They are converted from their native religion, and Custance lives pleasantly with them until Satan causes a young knight to fall in love with her, so hoote, of foul affeccioun, That verraily hym thoughte he sholde spille, (ll. 586-587) with a pun on spille as meaning both ejaculate, and die, which of course were elided medicinally anyway. Custance wolde do no synne (l. 590) and so rejects the knight. He is infuriated and retaliates by cutting Hermengild's throat and putting the bloody knife by...

The Triumph of Radha

During the next two hundred years, from the tenth to the twelfth century, the Krishna story completely alters. It is not that the facts as given in the Bhagavata Purana are disputed. It is rather that the emphasis and view-point are changed. Krishna the prince and his consort Rukmini are relegated to the background and Krishna the cowherd lover brought sharply to the fore. Krishna is no longer regarded as having been born solely to kill a tyrant and rid the world of demons. His chief function now is to vindicate passion as the symbol of final union with God. We have already seen that to Indians this final union was the sole purpose of life and only one experience was at all comparable to it. It was the mutual ecstasy of impassioned lovers. 'In the embrace of his beloved, a man forgets the whole world everything both within and without in the same way, he who embraces the Self knows neither within nor without.' 46 The function of the new Krishna was to defend these two premises that...


But Satan returning to his Mills (for Palamabron had serv'd The Mills of Satan as the easier task) found all confusion And back return'd to Los, not fill'd with vengeance but with tears, Himself convinc'd of Palamabrons turpitude. Los beheld The servants of the Mills drunken with wine and dancing wild With shouts and Palamabrons songs, rending the forests green With ecchoing confusion, tho' the Sun was risen on high. Wildly they follow'd Los and Rintrah, & the Mills were silent They mourn'd all day this mournful day of Satan & Palamabron And all the Elect & all the Redeem'd mourn'd one toward another Upon the mountains of Albion among the cliffs of the Dead. They Plow'd in tears incessant pourd Jehovahs rain, & Molechs Thick fires contending with the rain, thunder'd above rolling Terrible over their heads Satan wept over Palamabron Theotormon & Bromion contended on the side of Satan Pitying his youth and beauty trembling at eternal death Michael contended against Satan in the rolling...


Are here frozen to unexpansive deadly destroying terrors . And War & Hunting the Two Fountains of the River of Life Are become Fountains of bitter Death & of corroding Hell Till Brotherhood is changd into a Curse & a Flattery By Differences between Ideas, that Ideas themselves, (which are The Divine Members) may be slain in offerings for sin O dreadful Loom of Death O piteous Female forms compelld To weave the Woof of Death, On Camberwell Tirzahs Courts Malahs on Blackheath, Rahab & Noah. dwell on Windsors heights Where once the Cherubs of Jerusalem spread to Lambeths Vale Milcahs Pillars shine from Harrow to Hampstead where Hoglah On Highgates heights magnificent Weaves overtrembling Thames To Shooters Hill and thence to Blackheath the dark Woof Loud Loud roll the Weights & Spindles over the whole Earth let down On all sides round to the Four Quarters of the World, eastward on Europe to Euphrates & Hindu, to Nile & back in Clouds Of Death across the Atlantic to America North & South...


You O Deists profess yourselves the Enemies of Christianity and you are so you are also the Enemies of the Human Race & of Universal Nature. Man is born a Spectre or Satan & is altogether an Evil, & requires a New Selfhood continually & must continually be changed into his direct Contrary. But your Greek Philosophy (which is a remnant of Druidism) teaches that Man is Righteous in his Vegetated Spectre an Opinion of fatal & accursed consequence to Man, as the Ancients saw plainly by Revelation to the intire abrogation of Man must & will have Some Religion if he has not the Religion of Jesus, he will have the Religion of Satan, & will erect the Synagogue of Satan. calling the Prince of this World, God and destroying all who do not worship Satan under the Name of God. Will any one say Where are those who worship Satan under the Name of God Where are they Listen Every Religion that Preaches


So spoke the Spectre to Albion. he is the Great Selfhood Satan Worshipd as God by the Mighty Ones of the Earth Having a white Dot calld a Center from which branches out A Circle in continual gyrations. this became a Heart From which sprang numerous branches varying their motions Producing many Heads three or seven or ten, & hands & feet Innumerable at will of the unfortunate contemplator Who becomes his food such is the way of the Devouring Power


Then the Divine hand found the Two Limits, Satan and Adam, In Albions bosom for in every Human bosom those Limits stand. And the Divine voice came from the Furnaces, as multitudes without Number the voices of the innumerable multitudes of Eternity. And the appearance of a Man was seen in the Furnaces Saving those who have sinned from the punishment of the Law, (In pity of the punisher whose state is eternal death,) And keeping them from Sin by the mild counsels of his love. Albion goes to Eternal Death In Me all Eternity. Must pass thro' condemnation, and awake beyond the Grave No individual can keep these Laws, for they are death To every energy of man, and forbid the springs of life Albion hath enterd the State Satan Be permanent O State And be thou for ever accursed that Albion may arise again


The poisoner the best and worst in Heaven and Hell There is a Grain of Sand in Lambeth that Satan cannot find Then Los grew furious raging Why stand we here trembling around Calling on God for help and not ourselves in whom God dwells Stretching a hand to save the falling Man are we not Four Beholding Albion upon the Precipice ready to fall into Non-Entity Seeing these Heavens & Hells conglobing in the Void. Heavens over Hells Brooding in holy hypocritic lust, drinking the cries of pain


You O Deists profess yourselves the Enemies of Christianity and you are so you are also the Enemies of the Human Race & of Universal Nature. Man is born a Spectre or Satan & is altogether an Evil, & requires a New Selfhood continually & must continually be changed into his direct Contrary. But your Greek Philosophy (which is a remnant of Druidism) teaches that Man is Righteous in his Vegetated Spectre an Opinion of fatal & accursed consequence to Man, as the Ancients saw plainly by Revelation to the intire abrogation of Man must & will have Some Religion if he has not the Religion of Jesus, he will have the Religion of Satan, & will erect the Synagogue of Satan. calling the Prince of this World, God and destroying all who do not worship Satan under the Name of God. Will any one say Where are those who worship Satan under the Name of God Where are they Listen Every Religion that Preaches Vengeance for Sins the Religion of the Enemy & Avenger and not the Forgiver of Sin, and their God...


O Rintrah O Palamabron What are your dire & awful purposes Enitharmons name is nothing before you you forget all my Love The Mothers love of obedience is forgotten & you seek a Love Of the pride of dominion, that will Divorce Ocalythron & Elynittria Upon East Moor in Derbyshire & along the Valleys of Cheviot Could you Love me Rintrah, if you Pride not in my Love As Reuben found Mandrakes in the field & gave them to his Mother Pride meets with Pride upon the Mountains in the stormy day In that terrible Day of Rintrahs Plow & of Satans driving the Team. Ah then I heard my little ones weeping along the Valley Ah then I saw my beloved ones fleeing from my Tent Merlin was like thee Rintrah among the Giants of Albion Judah was like Palamabron O Simeon O Levi ye fled away How can I hear my little ones weeping along the Valley Or how upon the distant Hills see my beloveds Tents. Fear not my Sons this Waking Death. he is become One with me Behold him here We shall not Die we shall be united in...

Book Ii

'Neither the living, nor the unlabouring dead, Nor the high gods who never lived, may fight My enemy and hope demons for fright Jabber and scream about him in the night For he is strong and crafty as the seas That sprang under the Seven Hazel Trees, And I must needs endure and hate and weep, Until the gods and demons drop asleep, Hearing Acdh touch the mournful strings of gold.' 'Is he So dreadful ' 'Be not over-bold, But fly while still you may.' And thereon I 'This demon shall be battered till he die, And his loose bulk be thrown in the loud tide.' 'Flee from him,' pearl-pale Niamh weeping cried, 'For all men flee the demons' but moved not My angry king-remembering soul one jot. There was no mightier soul of Heber's line Now it is old and mouse-like. For a sign Sprang dripping, and, with captive demons sent A dusky demon dry as a withered sedge A demon's leisure eyes, first white, now burned We feasted for three days. On the fourth morn I found, dropping sea-foam on the wide stair,...

E271 E271 E271

Abel sinks down into the Grave. from which arises Satan Armed in glittering scales with a Crown & a Spear Satan-- I will have Human Blood & not the blood of Bulls or Goats And no Atonement O Jehovah the Elohim live on Sacrifice Of Men hence I am God of Men Thou Human O Jehovah. By the Rock & Oak of the Druid creeping Mistletoe & Thorn Cains City built with Human Blood, not Blood of Bulls & Goats Thou shalt Thyself be Sacrificed to Me thy God on Calvary Jehovah-- Such is My Will. Thunders that Thou Thyself go to Eternal Death In Self Annihilation even till Satan Self-subdud Put off Satan Into the Bottomless Abyss whose torment arises for ever & ever. Jehovah & his two Sons Satan & Adam as they were copied ed E273 About the serpent and figure ( Satan) to the right LAOCOONprose E273 Satans Wife The Goddess Nature is War & Misery & Heroism a Miser ed E273 About the serpent and figure ( Adam) to the left

E342 E342 E342

Crackling the flames went up with fury from the immortal demon Surrounded with flames the Demon grew loud howling in his fires Concenterd into Love of Parent Storgous Appetite Craving His limbs bound down mock at his chains for over them a flame Of circling fire unceasing plays to feed them with life & bring The virtues of the Eternal worlds ten thousand thousand spirits Of life lament around the Demon going forth & returning t715 At his enormous call they flee into the heavens of heavens And back return with wine & food. Or dive into the deeps To bring the thrilling joys of sense to quell his ceaseless rage His eyes the lights of his large soul contract or else expand Contracted they behold the secrets of the infinite mountains The veins of gold & silver & the hidden things of Vala Whatever grows from its pure bud or breathes a fragrant soul Expanded they behold the terrors of the Sun & Moon The Elemental Planets & the orbs of eccentric fire His nostrils breathe a fiery flame. his...


Then sang the Sons of Eden round the Lamb of God & said Glory Glory Glory to the holy Lamb of God Who now beginneth to put off the dark Satanic body Now we behold redemption Now we know that life Eternal Depends alone upon the Universal hand & not in us Is aught but death In individual weakness sorrow & pain t889 And the Spindles of Tirzah & Rahab and the Mills of Satan & Beelzeboul t891 Ten thousand demons labour at the forges Creating Continually The dread Sleep of Ulro is past. But Satan Og & Sihon t895 We look down into Ulro we behold the Wonders of the Grave Eastward of Golgonooza stands the Lake of Udan Adan In t896 Entuthon Benithon a Lake not of Waters but of Spaces t897 Perturbd black & deadly on its Islands & its Margins t898 The Mills of Satan and Beelzeboul stand round the roots of Urizens tree Assume the dark Satanic body in the Virgins womb From the Hermaphroditic bosom Satan he was namd


Los answerd in his furious pride sparks issuing from his hair Hitherto shalt thou come. no further. here thy proud waves cease We have drunk up the Eternal Man by our unbounded power t673 Beware lest we also drink up thee rough demon of the waters Our God is Urizen the King. King of the Heavenly hosts We have no other God but he thou father of worms & clay And he is falln into the Deep rough Demon of the waters And Los remains God over all. weak father of worms & clay I know I was Urthona keeper of the gates of heaven But now I am all powerful Los & Urthona is but my shadow For Enitharmon shriekd amain crying O my sweet world Built by the Architect divine whose love to Los & Enitharmon Thou rash abhorred Demon in thy fury hast oerthrown


The Enormous Demons woke & howld around the new born king t706 Draw thy bow Vala from the depths of hell thy black bow draw t709 And twang the bow string to our howlings let thine arrows black Sing in the Sky as once they sang upon the hills of Light When dark Urthona wept in torment of the secret pain So sung the Demons round red Orc & round faint Enitharmon t710 Sweat & blood stood on the limbs of Los in globes. his fiery Eyelids


That they may curse & worship the obscure Demon of destruction Crying. What & who art thou Cold Demon. art thou Urizen Art thou like me risen again from death or art thou deathless If thou art he my desperate purpose hear & give me death For death to me is better far than life. death my desire That I in vain in various paths have sought but still I live The Body of Man is given to me I seek in vain to destroy For still it surges forth in fish & monsters of the deeps And in these monstrous forms I Live in an Eternal woe t733 And thou O Urizen art falln never to be deliverd


Howling & rending his dark caves the awful Demon lay Thou art not chaind Why shouldst thou sit cold grovelling demon of woe Then Orc cried Curse thy Cold hypocrisy. already round thy Tree t770 In scales that shine with gold & rubies thou beginnest to weaken My divided Spirit Like a worm I rise in peace unbound From wrath Now When I rage my fetters bind me more O torment O torment A Worm compelld. Am I a worm Is it in strong deceit that man is born. In strong deceit Thou dost restrain my fury that the worm may fold the tree Avaunt Cold hypocrite I am chaind or thou couldst not use me thus The Man shall rage bound with this Chain the worm in silence creep Thou wilt not cease from rage Grey Demon silence all thy storms


The Spectre of Urthona saw the Shadow of Enitharmon Beneath the Tree of Mystery among the leaves & fruit t778 Reddning the Demon strong prepard the poison of sweet Love He turnd from side to side in tears he wept & he embracd t779 The fleeting image & in whispers mild wood the faint shade


So sung the demons of the deep the Clarions of war blew loud t820 Orc rent her & his human form consumd in his own fires Mingled with her dolorous members strewn thro the Abyss She joyd in all the Conflict Gratified & drinking tears of woe No more remaind of Orc but the Serpent round the tree of Mystery The form of Orc was gone he reard his serpent bulk among The stars of Urizen in Power rending the form of life t821 Into a formless indefinite & strewing her on the Abyss Like clouds upon the winter sky broken with winds & thunders This was to her Supreme delight The Warriors mournd disappointed They go out to war with Strong Shouts & loud Clarions O Pity They return with lamentations mourning & weeping Wood & subdud into Eternal Death the Demon Lay


Astonishd Comforted Delighted in notes of Rapturous Extacy t868 All Beulah stood astonishd Looking down to Eternal Death They saw the Saviour beyond the Pit of death & destruction For whether they lookd upward they saw the Divine Vision Or whether they lookd downward still they saw the Divine Vision Surrounding them on all sides beyond sin & death & hell And with the Synagogue of Satan in dark Sanhedrim t878 To undermine the World of Los & tear bright Enitharmon Terrified & astonishd Urizen beheld the battle take a form t880 Which he intended not a Shadowy hermaphrodite black & opake t881 The Soldiers namd it Satan but he was yet unformd & vast Hermaphroditic it at length became hiding the Male Within as in a Tabernacle Abominable Deadly


The Lamb of God stood before Satan opposite t905 In Entuthon Benithon in the shadows of torments & woe t906 Upon the heights of Amalek taking refuge in his arms t907 The Victims fled from punishment for all his words were peace t908 Urizen calld together the Synagogue of Satan in dire Sanhedrim t909 To Judge the Lamb of God to Death as a murderer & robber t910 As it is written he was numberd among the transgressors t911 Cold dark opake the Assembly met twelvefold in Amalek Twelve rocky unshapd forms terrific forms of torture & woe Such seemd the Synagogue to distant view amidst them beamd t912 A False Feminine Counterpart Lovely of Delusive Beauty t913 Dividing & Uniting at will in the Cruelties of Holiness Vala drawn down into a Vegetated body now triumphant The Synagogue of Satan Clothed her with Scarlet robes & Gems And on her forehead was her Dame written in blood Mystery When viewd remote She is One when viewd near she divides To multitude as it is in Eden so permitted because It...


There is a State namd Satan learn distinct to know O Rahab t937 The State namd Satan never can be redeemd in all Eternity That State calld Satan Enitharmon breathd forth on the Winds In mothers tenderness The Enormous worlds rolling in Urizens power Must have given Satan by these mild arts Dominion over all Wherefore Palamabron being accusd by Satan to Los t938 Calld down a Great Solemn assembly Rintrah in fury & fire Defended Palamabron & rage filld the Universal Tent Because Palamabron was good naturd Satan supposd he feard him And Satan not having the Science of Wrath but only of Pity Was soon condemnd & wrath was left to wrath & Pity to Pity Rintrah & Palamabron Cut sheer off from Golgonooza Enitharmons Moony space & in it Satan & his companions They rolld down a dim world Crusted with Snow deadly & dark Times after times And those in Eden sent Lucifer for their Guard Lucifer refusd to die for Satan & in pride he forsook his charge To die for Satan Adam refusd but was compelld to...


Of fornication food of Orc & Satan pressd from the fruit of Mystery No more spirit remained in her She secretly left the Synagogue of Satan Sometimes returning to the Synagogue of Satan in Pride The Synagogue of Satan therefore uniting against Mystery Satan divided against Satan resolvd in open Sanhedrim To burn Mystery with fire & form another from her ashes For God put it into their heart to fulfill all his will


And now fierce Orc had quite consumd himself in Mental flames Expending all his energy against the fuel of fire The Regenerate Man stoopd his head over the Universe & in t997 His holy hands recied the flaming Demon & Demoness of Smoke And gave them to Urizens hands the Immortal frownd Saying

The God Of Thunder

For classicists it is natural to think of the storm function as belonging to the great god of the sky, as it does to Zeus in Greece and to Jupiter at Rome. But elsewhere we find a dedicated storm-god who is not identified with the sky or the sky-god the Hittite Tarhunna, the Indic Indra, the Slavonic Perun, the Baltic Perkunas, the Germanic Donar or Thor, the Celtic Taranus or Taranis. This is almost certainly the original situation. The Indo-European *Dyeus was essentially the bright sky of day. We saw in Chapter 4 that his Indic and Greek representatives could fertilize Earth with rain. But this peaceful conjugal relationship, of which we are the incidental offspring, is complete in itself. Thunderous electrical rages directed (in most mythologies) against demons or dragons cannot be considered an organic part of it. And the


Sometimes we are devils to ourselves, When we will tempt the frailty of our powers, Presuming on their changeful potency. Troilus and Cressida, Act iv. Sc. 4. SHAKESPEARE. Temptations hurt not, though they have accesse Satan o'ercomes none but by willingnesse. Hesperides' Temptations. R. HERRICK.

Number Viii

Have not been more attended to, is, because corporeal demons Satan calling up his Legions, from Milton's Paradise Lost a composition for a more perfect Picture, afterward executed for a Lady of high rank. An experiment Picture Venetian and Flemish Demons whose enmity to the Painter himself,

From Beowulfl

Then a powerful demon, a prowler through the dark, So times were pleasant for the people there 100 until finally one, a fiend out of hell, began to work his evil in the world. Grendel was the name of this grim demon haunting the marches, marauding round the heath and the desolate fens he had dwelt for a time 105 in misery among the banished monsters, and mourned under morning. Their mighty prince, 130 the storied leader, sat stricken and helpless, humiliated by the loss of his guard, bewildered and stunned, staring aghast at the demon's trail, in deep distress. He was numb with grief, but got no respite 135 for one night later merciless Grendel where these reavers from hell roam on their errands. marauders for the prince of the Shieldings powerful counselors, the highest in the land, would lend advice, plotting how best the bold defenders might resist and beat off sudden attacks. 175 Sometimes at pagan shrines they vowed offerings to idols, swore oaths that the killer of souls' might...

Unrequited Love

Nascere praeque diem veniens age, Lucifer, almum, coniugis indigno Nysae deceptus amore dum queror et divos, quamquam nil testibus illis profeci, extrema moriens tamen adloquor hora. 20 nascere praeque di em veni ens age Lucifer almum coniugis indig nd Ny sae de ceptus a more 17 Nascere (2 sg, imp. nascor nascl) be born Damon is bidding the Morning Star to rise take the next words as praeveniensque diem the two elements of praeveniens (praevenid -ire precede) are split by tmesis, a somewhat rare stylistic feature diem almum is governed by both praeveniens and age, trans, precede and bring on the life-giving day Lucifer Lucifer m, lit., the Light-bringer, i.e., the Morning Star.

Envoy To Bukton

Envoy to Bukton is a mock-serious condemnation of marriage, warning Bukton against his impending wedding with a good deal of lighthearted raillery. Marriage, the poem's speaker says, is folly or dotage (l. 8). It is for the Unwys (l. 27) or else for a doted fool (l. 13). It is a kind of hellish bondage, the chayne Of Sathanas, on which he gnaweth evere (ll. 9-10), and a man should take his cue from Satan, who would never willingly be bound again if he were ever able to break out of his bonds. only a fool would rather be chained up than free. A man who marries is his wyves thrall (l. 20), and would be better off to be taken prisoner in Frisia than caught in the trap of marriage. The speaker ends by advising Bukton to read The Wife of Bath's Tale if he wants an authority on marriage, and then he prays that Bukton may live his life in freedom, for it is ful hard to be bound. doesn't dare say anything bad about marriage, he says, for fear he'll fall into the trap again himself. He...

The solar wheel

In RV 2. 11. 20 Indra is said to have felled the demon Arbuda and set him rolling (avartayat) as Surya does his wheel. Here we have the simple picture of a god rolling his wheel forward. If the sun's daily path is seen as climbing up to its high point and then descending, the wheel would need pushing, one might suppose, only for the upward part, and then it would roll down of its own accord. We cannot but recall the Greek myth of Sisyphus' underworld labour he is forever rolling a stone up to the top of a hill, from which it runs down again. It does not make sense to say, in the manner of the old nature-mythologists, that Sisyphus' stone 'is' the sun.26 But it might well be that an old solar myth provided the model for Sisyphus' cruel and unusual punishment. As a pictorial device the solar wheel is abundantly attested. A simple circle, or a circle with a central point, need not be a wheel, but when it has spokes it clearly is. The connection with the sun is sometimes demonstrable.27...

Eurther reading

Image of the Israelites in the Old Testament, whose faith was tested and proven by their suffering. The connection is further reinforced by Dowriche's closing emblem, Verity as purtraied by the French pilgrim. The woodcut depicts a crowned, naked woman with a scourge tied to her back, standing over flames. The accompanying verse describes how God's truth is strengthened rather than destroyed by Satan's tortures.

The Water Dragon

The thunder-god is not after you and me. His wrath is directed against devils, demons, giants. Their identity varies from one country to another. But there is an adversary of a different order who lurks in Vedic, Greek, and Norse mythology and who seems to represent an Indo-European concept a monstrous reptile associated with water, lying in it or blocking its flow. It is perhaps a cosmic version of the common mythical motif of the serpent who guards a spring, or some other desirable thing, and prevents access to it. The defeat of this creature by the thunder-god is in essence a nature myth thunderstorms release torrents of water that had previously been pent up. But whereas the god can always go on killing giants or demons, because there are always more of them, a unique dragon can only be slain once. There is therefore a dilemma. Is the killing of the monster a heroic deed that the god did sometime in the past, to be celebrated in his hymns of praise Or is the monster not after all...

Loves Secret

Marriage of Heaven and Hell, The As a new heaven is begun, and it is now thirty-three years since its advent the Eternal Hell revives. And lo Swedenborg is the Angel sitting at the tomb his writings are the linen clothes folded up. Now is the dominion of Edom, & the return of Adam into Paradise see Isaiah XXXIV & XXXV Chap From these contraries spring what the religious call Good & Evil. Good is the passive that obeys Reasonf. Evil is the active springing from Energy. Good is Heaven. Evil is Hell. The voice of the Devil And the original Archangel or possessor of the command of the heavenly host, is calld the Devil or Satan and his children are call'd Sin & Death But in the Book of Job Miltons Messiah is call'd Satan. For this history has been adopted by both parties It indeed appear'd to Reason as if Desire was cast out. but the Devils account is, that the Messi PL 6 ah fell. & formed a heaven of what he stole from the Abyss Note. The reason Milton wrote in fetters when he wrote of...

The divine Twins

The Asvins are the subject of more than fifty hymns of the Rigveda. They are always referred to in the dual, Asvina or Asvinau, and do not have individual names. The word asvin- means 'having (to do with) horses', and these gods are notable for their constant travelling in a car drawn by horses that never weary (RV 7. 67. 8). They are also known as the Nasatya (or -au), which may mean 'Saviours', though this is disputed. The appellation goes back to Indo-Iranian times, as the Na-sa-at-ti-yas are among the treaty-gods of Mitanni, and the related form Naghai6ya appears as the name of a demon in the Avesta (Vd. 10. 9, 19. 43).

The Book of Thel

Lo, a shadow of horror is risen In Eternity Unknown, unprolific, Self-clos'd, all-repelling what demon Hath form'd this abominable void, This soul-shudd'ring vacuum Some said 'It is Urizen.' But unknown, abstracted, Brooding, secret, the dark power hid. 1. Lo, a shadow of horror is risen In Eternity Unknown, unprolific Self-closd, all-repelling what Demon Hath form'd this abominable void This soul-shudd'ring vacuum Some said It is Urizen , But unknown, abstracted Brooding secret, the dark power hid. 9. Los wept howling around the dark Demon And cursing his lot for in anguish, Urizen was rent from his side And a fathomless void for his feet And intense fires for his dwelling.

The Little Vagabond

And God, like a father rejoicing to see His children as pleasant and happy as he, Would have no more quarrel with the Devil or the barrel, But kiss him, and give him both drink and apparel. As a new heaven is begun, and it is now thirty-three years since its advent the Eternal Hell revives. And lo Swedenborg is the Angel sitting at the tomb his writings are the linen clothes folded up. Now is the dominion of Edom, & the return of Adam into Paradise see Isaiah XXXIV & XXXV Chap From these contraries spring what the religious call Good & Evil. Good is the passive that obeys Reasonf. Evil is the active springing from Energy. Good is Heaven. Evil is Hell. The voice of the Devil And the original Archangel or possessor of the command of the heavenly host, is calld the Devil or Satan and his children are call'd Sin & Death But in the Book of Job Miltons Messiah is call'd Satan. For this history has been adopted by both parties It indeed appear'd to Reason as if Desire was cast out. but the...


Writers from the sixth century on, as noted in the last chapter, testify to the Germanic reverence for rivers, springs, and trees. Procopius (Bell. Goth. 2. 15. 23) reports that the people of Thule, by which is meant some part of Scandinavia, 'worship many gods and demons, celestial, aerial, terrestrial, and marine, as well as certain powers said to exist in the waters of springs and rivers'. His wording is too vague to reveal whether these powers manifested themselves in female human form. In later Germanic folklore there are water sprites of both sexes, the males being apparently more prominent.26

The Two Kings

BELOVED, gaze in thine own heart, The holy tree is growing there From joy the holy branches start, And all the trembling flowers they bear. The changing colours of its fruit Have dowered the stars with metry light The surety of its hidden root Has planted quiet in the night The shaking of its leafy head Has given the waves their melody, And made my lips and music wed, Murmuring a wizard song for thee. There the Joves a circle go, The flaming circle of our days, Gyring, spiring to and fro In those great ignorant leafy ways Remembering all that shaken hair And how the winged sandals dart, Thine eyes grow full of tender care Beloved, gaze in thine own heart. Gaze no more in the bitter glass The demons, with their subtle guile. Lift up before us when they pass, Or only gaze a little while For there a fatal image grows That the stormy night receives, Roots half hidden under snows, Broken boughs and blackened leaves. For ill things turn to barrenness In the dim glass the demons hold, The...


The encounter began in 1951 with the publication of a monograph by G.L.Trager and H.L.Smith. Their structural-linguistic description of English phonology and morphology identified four discrete levels of stress (primary, secondary, tertiary, weak), pitch (highest, high, normal, low) and juncture (internal, and word-, phrase-, clause-terminal). Trager and Smith did not refer specifically to poetry but their model provided the basis for what has come to be known as linguistic metrics. In studies of metre since the sixteenth century the unit of measurement of the poetic line had been the foot, itself composed of the theoretically indivisible unit, the syllable. This system derived from the study of classical, quantitative metres, with the principle change being that each foot was in English principally determined by the stress or accentual value of its syllables rather than, as in Latin and Greek, the length of time taken to pronounce it. An iambic pentameter consists of five iambic feet...

Gods and Goddesses

The Indo-Europeans, it is clear, spoke both about 'the gods' collectively and about gods as individuals. They perhaps had their different words for different categories of supernatural being. But the most important term, one that has left representatives in nearly all branches of the Indo-European family, was based on the root *diw dyu, which denoted the bright sky or the light of day. In MIE it took the form *deiwos, plural *deiwos. From this come Vedic deva-, Avestan dacva-, Old Phrygian devos (Neo-Phrygian dative-locative plural Sews), Oscan deiva-, Messapic deiva, diva 'goddess', Venetic deivos 'gods', Latin deus, proto-Germanic *tawaz,1 Old Irish dia, Old Church Slavonic divu 'demon', Old Prussian deiws deywis, Lithuanian Dievas, Latvian Dievs. A derivative deiwios seems to be attested in Mycenaean de-wi-jo, de-u-jo-i.2 In Anatolian we find forms derived from *dyeus Hittite sias, sian- 'god', a declension built on the old accusative *sifin similarly, with thematic stem, Palaic...

The Saltair Na Rann

That we go not from Him a distant journey with demons into the abyss of torment, nor that God give us back into the power of Luci'er. When the black Devil heard Lucifer went with joyful speed, Bright Eve did not recognise Lucifer with his manifold snares the matchless woman was perplexed,1 her mind was in doubt. (Lucifer speaks) Then they went vigorously as far as the River Jordan, to Adam, chief of tribes noble Eve and Lucifer. When Adam perceived from the river Eve and Lucifer, courageous, horror of the Devil's countenance tilled him. (A iong conversation follows between Adam and the Devil Adam demand why the Devil pursues them with such perpetual hatred and, in reply, Lucifer recounts his fall from heaven, which he says was caused by his refusal to obey the command of God that he should worsmp Adam, 'Phis command he refused, because he,

Robert Lowell

I myself am hell At the poem's climactic moment, Lowell contrasts a popular song playing on the car radio with a quote from Milton's Paradise Lost I myself am Hell. The song's lyrics in fact contain another buried reference to death - Now you see what careless love will do Make you kill yourself and your sweetheart too - and Milton's Satan is the agent behind the destruction of the earthly paradise created around the love of Adam and Eve. But what

Universe Poems

Smart, like many religious poets of this period, was soon forgotten by readers, excluded from literary canons formed within a secularized milieu both apathetic to, and suspicious of, Christian devotion in any form. Yet those Romantic poets who emerged from the period - Anna Laetitia Barbauld, William Cowper, Blake, Wordsworth, Felicia Hemans - were not only well versed in the religious poetry discussed here but admired it and sought to write in its tradition. Blake's poetics, for example, are illuminated not only by being read in relation to Young, whose Night Thoughts he illustrated, but also when read through Smart, whose sense of the inclusive divine body of Christ is reconfigured and humanized in the Songs and prophetic books. Perhaps the single-sheet engraving The Laocoon (1826) testifies most strongly to Blake's inheritance of eighteenth-century religious poetics and their consequent import for his poetic heirs (Roberts 2003). Recasting the Greek image in Hebraic terms, with...


Albion spoke in his dismal dreams O thou deceitful friend Worshipping mercy & beholding thy friend in such affliction Los thou now discoverest thy turpitude to the heavens. I demand righteousness & justice. O thou ingratitude Give me my Emanations back , food for my dying soul My daughters are harlots my sons are accursed before me. Enitharmon is my daughter accursed with a fathers curse O I have utterly been wasted I have given my daughters to devils Is named Satan and the limit of Contraction is named Adam.

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