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31 December, 2021

New Year Comfort From Those Giants of Faith Who Went Before US


QUOTE : James Smith, 1856 
"The Lord lives!" 2 Samuel 22:47


We lives in trying times. The new year opens, as no new year has opened to us of late. Our country is at war. Provisions are scant. The future, though concealed from our view, appears to be hung with clouds. It is probable that there will be great changes. Many fears will be awakened. Many hearts will be wounded. The faith of many of the Lord's people will be deeply tried. Satan will be busy. Our principles will be put to the test. But amidst all, we, as believers in Jesus, have one comfort, "The Lord lives!" There will be no change in him.

His Word will remain true,
his throne will be unshaken, and
his purposes rest undisturbed.



QUOTE: - New Year's Comfort Arthur Pink, 1943
 

As we launch out into another year, there is little visible prospect of a smooth and pleasant voyage. To the natural eye, the clouds are dark and fierce storms seem imminent. The very uncertainty of what the morrow may bring forth, fills many with uneasiness and trepidation. But how different should be the state of God's children—an all-sufficient Object is presented to the eyes of their faith, from which unbelief derives no comfort. If the poor worldling is concerned with what lies before him, it is the blessed privilege of the believer to be occupied with Who goes before him—the One who is his Captain, his Guide, his Forerunner. "The LORD Himself goes before you and will be with you! He will never leave you nor forsake you. Do not be afraid—do not be discouraged." (Deuteronomy 31:8). What a difference that makes! O that writer and reader may be enabled to lay hold of this grand Truth as we enter another period of time and keep it steadily in mind throughout the coming days!


QUOTE : A New Year's Address 
James Smith, New Park Street Church, London, 1849

"Jesus Christ is the same yesterday and today and forever!" Hebrews 13:8

Everything around us is changing and fast passing away! Nothing appears settled or secure! The old year has fled and has told its tale; a new year begins today and will introduce mercies and trials, comforts and distresses, darkness and light. Who can tell what is folded up in the bosom of this year?



QUOTE: Strength for a New Year
J.R. Miller, published 1913


We ought to make something of every year. They should be like new steps on the stairs, lifting our feet a little higher. We ought not to live any two years on the same plane. To be content with any attainment even for two days, is not living at our best.

Many Christians grow faint and weary in their tasks and duties. Routine is intensely wearisome. Tasks are large and exacting, life is dreary in its monotony, work seems ofttimes in vain. We sow, and do not reap. We find disappointment and discouragement at many points. Hopes bright today — lie like withered flowers tomorrow. Life seems full of illusions. Youth has its brilliant dreams which come to nothing. Work is hard. He who saves his life, loses it.





A NEW YEAR, James Smith, 1855

The commencement of a new year calls for reflection, repentance, and reformation. We should . . .
reflect upon the past,
repent at present, and
aim at reformation in future.

If we reflect rightly, we shall repent sincerely; and
if we repent sincerely, we shall reform immediately.

"Let us search and try our ways, and turn again to the Lord."

Flying time cries, reflect;
approaching eternity cries, repent;
and the God of time and eternity cries, reform.

But who can bear close and serious reflection upon the past? It demands . . .
honesty of heart,
determination of spirit, and
zeal for the divine glory.

It is no trifling business to reflect upon . . .
sins committed,
mercies received,
duties neglected,
favors bestowed,
opportunities lost,
and kindness displayed.

But if we do not reflect — we shall not repent;
if we do not repent — we shall not walk humbly with God;
if we do not walk humbly with God — we shall not be happy;
and if we are not happy — we shall not honor our profession.

Reader, are you a Christian? If so, take the first quarter of an hour you have to spare, and go aside quietly to reflect upon the past year. Think of its twelve months, its fifty-two Sundays, its three hundred and sixty-five days. Turn over the book of remembrance, and see if you can reckon up . . .
the mercies you have received;
the evils from which you have been preserved;
the temptations you have escaped;
the sins you have committed;
the opportunities for doing or getting good;
and the privileges by which you have been distinguished.

Inquire . . .
what use you have made of your talents,
what motives have influenced your conduct,
what use you have been in the Church,
what good you have done to the world, and
what honor you have brought to the Lord Jesus Christ.

Alas! who of us can go over the ground we have trodden during the last year — without being covered with shame and confusion of face. Brethren,
let us seriously consider the past,
let us, then, heartily confess our transgressions unto the Lord,
let us repair to the ever open fountain,
nor let us rest until the Holy Spirit bears his inward witness that our sins are all forgiven.

Are you a minister of Christ — the pastor of one of his Churches? If so, give me your hand, and let us together seriously examine our souls before God. Things in the Churches are not as they ought to be, or as they have been. What part of the blame belongs to us? Let us not avoid the question, or try to cast all the blame on the people. We may be wrong in the very thing in which we imagine ourselves most right. Have we looked seriously into the low state of things in our Churches? Are we properly affected with it? Have we examined our own hearts respecting it?

Is our spirit and temper lovely?

Is our preaching plain, affectionate, and scriptural?

Are our motives pure?

Do we aim at the salvation of sinners, the edification of saints, and the glory of God alone in our sermons?

Do we feel our solemn responsibility?

Do we realize our dependence upon the person and ministry of the Holy Spirit?

Are we clothed with humility before God?

Do we deal faithfully with souls?

Is our affection as apparent as our fidelity, in our public work?

Do we so preach as to leave the impression upon the minds of our hearers — that we heartily desire to do them good?

Do we love our people as we ought?

Do we visit them as we ought?

Do we watch over them as those who must give an account?

Do we feel for sinners as we ought, and travail in birth for them until Christ is formed in them?

Have we boasted too much, or put confidence in our abilities — rather than in God?

Are we afflicted because the cause of God is struggling?

These are serious questions. Many more may be proposed. A serious consideration of them, with personal application, can do us no harm. Let us mourn over the past, seek closer communion with God, and greater communications from God; for it is only what comes from God which really does good, after all. It is his own Word which God blesses. If our preaching were more apostolic, there is reason to conclude that our success would be. Oh, to preach just what they did, and just as they did!

Are you an undecided hearer of the gospel?

How long have you sat under its sound?

How many sermons have you heard?

How many convictions have you felt?

How many purposes have you formed?

How many times have you declined, when just coming to a decision?

Study these questions.

Undecided! What, and enter upon a new year in such a state, and that perhaps your last year! For, concerning you, the decree may have gone forth, "This very year you are going to die!" And suppose you do die — what will be the consequence? Jesus has said, "He who is not for me is against me." If you are not his friend — then you are his foe. If you are not a child of God — then you are a enemy to God. "How long will you halt between two opinions?" What can you gain by delay? The longer you live undecided . . .
the more sin will harden your heart,
the more power the world will have over you,
the more effectually Satan will ensnare you —
until perhaps you may become a living illustration of what is spoken by the prophet, "Can the Ethiopian change his skin or the leopard its spots? Neither can you do good who are accustomed to doing evil."

Why not submit at once? Why not make it your first business, this new year, to yield yourself to God? Are you not a sinner — and do you not feel it? Is not Jesus a Savior — and do you not need him? Has he not invited such as you are to come unto him, and promised that he will never cast out? Go, then, and cast yourself at his feet, appeal to his mercy, plead his promise, venture on his perfect work — and you will find peace with God. Having done so, go and be baptized in his name, unite with his people, labor for his glory, walk with him in fellowship — and Heaven will crown your course.

But should a careless, thoughtless sinner read these lines — what can I say to you? My poor thoughtless brother, think! Think . . .
of the value of your soul,
of the desert of sin,
of the shortness of time,
of the uncertainty of life,
of your need of a Savior,
of the exact adaptation of Jesus to meet your case,
of his readiness to receive you,
of the folly of trifling with his Word, and
of the dreadful consequence of dying in your sin!

Care for your soul, if you care for nothing else. Remember, once lost — and you are lost forever! If your soul is lost — your own sin and folly will be the cause of it. No one can lose it for you. The blame will eternally rest upon yourself. Begin this year by seeking the Lord. He speaks to you when he says by his servant, "Let the wicked forsake his way, and the unrighteous man his thoughts; let him return unto the Lord, and he will have mercy upon him, and to our God for he will abundantly pardon."

Perhaps the eye of a backslider may pass over this page. If so, let me affectionately beseech you, my poor fallen brother — to begin this year by returning to your God. Go and return to your first husband, for it was better with you then, than now. You have fallen by your iniquity — but God bids you take with you words and return unto him. He says, "Only acknowledge your iniquity." All he asks of you is to confess — and be pardoned, to acknowledge — and be blessed by him. He waits to be gracious unto you. You never can be happy, you never will have peace — until you return. Doubt not his love. Fear not rejection.

Throw yourself at his feet,
plead what Jesus suffered,
mourn over your past follies,
seek restoring grace, and
this will be one of the happiest years of your life.

Let us all give up ourselves more unreservedly to the Lord. Let us make his glory the main business of our lives. Let us not live unto ourselves — but unto Him who died for us and rose again. Living, may it be our aim to exhibit and exalt Christ — and then dying will be to us everlasting gain. Let us seek the salvation of sinners more ardently, perseveringly, and prayerfully than we have ever done. Let us strive, in every possible way, to rouse up the Churches from their present sleepy state; nor rest, nor let others rest, until our chapels are crowded, our converts multiplied, our additions great, and our members holy. Let us realize the fact, that "the Lord Almighty is with us, the God of Jacob is our refuge — "that his arm is not shortened that it cannot save, nor his ear heavy that it cannot hear; that he is saying to us, "Open your mouth wide, and I will fill it!" and, "You have not because you ask not, or because you ask amiss. Ask and receive, that your joy may be full."

Beloved, the writer wishes you all a holy, happy, and successful New Year!




30 December, 2021

TO AMEND AND REFORM ONE'S OWN LIFE AND STATE

 


TO AMEND AND REFORM ONE'S OWN LIFE AND STATE

It is to be noted that as to those who are settled in ecclesiastical office or in matrimony -- whether they abound much or not in temporal goods -- when they have no opportunity or have not a very prompt will to make election about the things which fall under an election that can be changed, it is very helpful, in place of making election, to give them a form and way to amend and reform each his own life and state. That is, putting his creation, life and state for the glory and praise of God our Lord and the salvation of his own soul, to come and arrive at this end, he ought to consider much and ponder through the Exercises and Ways of Election, as has been explained, how large a house and household he ought to keep, how he ought to rule and govern it, how he ought to teach and instruct it by word and by example; likewise of his means, how much he ought to take for his household and house; and how much to dispense to the poor and to other pious objects, not wanting nor seeking any other thing except in all and through all the greater praise and glory of God our Lord.

For let each one think that he will benefit himself in all spiritual things in proportion as he goes out of his self-love, will and interest.


29 December, 2021

THREE TIMES - FOR MAKING, IN ANY ONE OF THEM, A SOUND AND GOOD ELECTION

 


THREE TIMES FOR MAKING, IN ANY ONE OF THEM, A SOUND AND GOOD ELECTION

First Time. The first time is, when God our Lord so moves and attracts the will, that without doubting, or being able to doubt, such devout soul follows what is shown it, as St. Paul and St. Matthew did in following Christ our Lord.

Second Time. The second, when enough light and knowledge is received by experience of consolations and desolations, and by the experience of the discernment of various spirits.

Third Time. The third time is quiet, when one considers, first, for what man is born -- namely, to praise God our Lord and save his soul -- and desiring this chooses as means a life or state within the limits of the Church, in order that he may be helped in the service of his Lord and the salvation of his soul.

I said time of quiet, when the soul is not acted on by various spirits, and uses its natural powers freely and tranquilly.

If election is not made in the first or the second time, two ways follow as to this third time for making it.

THE FIRST WAY TO MAKE A SOUND AND GOOD ELECTION

It contains six Points.
First Point. The first Point is to put before me the thing on which I want to make election, such as an office or benefice, either to take or leave it; or any other thing whatever which falls under an election that can be changed.

Second Point. Second: It is necessary to keep as aim the end for which I am created, which is to praise God our Lord and save my soul, and, this supposed, to find myself indifferent, without any inordinate propensity; so that I be not more inclined or disposed to take the thing proposed than to leave it, nor more to leave it than to take it, but find myself as in the middle of a balance, to follow what I feel to be more for the glory and praise of God our Lord and the salvation of my soul.

Third Point. Third: To ask of God our Lord to be pleased to move my will and put in my soul what I ought to do regarding the thing proposed, so as to promote more His praise and glory; discussing well and faithfully with my intellect, and choosing agreeably to His most holy pleasure and will.

Fourth Point. Fourth: To consider, reckoning up, how many advantages and utilities follow for me from holding the proposed office or benefice for only the praise of God our Lord and the salvation of my soul, and, to consider likewise, on the contrary, the disadvantages and dangers which there are in having it. Doing the same in the second part, that is, looking at the advantages and utilities there are in not having it, and likewise, on the contrary, the disadvantages and dangers in not having the same.

Fifth Point. Fifth: After I have thus discussed and reckoned up on all sides about the thing proposed, to look where reason more inclines: and so, according to the greater inclination of reason, and not according to any inclination of sense, deliberation should be made on the thing proposed.

Sixth Point. Sixth, such election, or deliberation, made, the person who has made it ought to go with much diligence to prayer before God our Lord and offer Him such election, that His Divine Majesty may be pleased to receive and confirm it, if it is to His greater service and praise.

THE SECOND WAY TO MAKE A GOOD AND SOUND ELECTION

It contains four Rules and one Note.
First Rule. The first is that that love which moves me and makes me choose such thing should descend from above, from the love of God, so that he who chooses feel first in himself that that love, more or less, which he has for the thing which he chooses, is only for his Creator and Lord.

Second Rule. The second, to set before me a man whom I have never seen nor known, and I desiring all his perfection, to consider what I would tell him to do and elect for the greater glory of God our Lord, and the greater perfection of his soul, and I, doing likewise, to keep the rule which I set for the other.

Third Rule. The third, to consider, as if I were at the point of death, the form and measure which I would then want to have kept in the way of the present election, and regulating myself by that election, let me make my decision in everything.

Fourth Rule. The fourth, looking and considering how I shall find myself on the Day of Judgment, to think how I would then want to have 18 deliberated about the present matter, and to take now the rule which I would then wish to have kept, in order that I may then find myself in entire pleasure and joy.

Note. The above-mentioned rules for my eternal salvation and peace having been taken, I will make my election and offering to God our Lord, conformably to the sixth Point of the First Way of making election.


28 December, 2021

PRELUDE FOR MAKING ELECTION

 



PRELUDE FOR MAKING ELECTION

First Point. In every good election, as far as depends on us, the eye of our intention ought to be simple, only looking at what we are created for, namely, the praise of God our Lord and the salvation of our soul. And so I ought to choose whatever I do, that it may help me for the end for which I am created, not ordering or bringing the end to the means, but the means to the end: as it happens that many choose first to marry -- which is a means -- and secondarily to serve God our Lord in the married life -- which service of God is the end. So, too, there are others who first want to have benefices, and then to serve God in them. So that those do not go straight to God, but want God to come straight to their disordered tendencies, and consequently they make a means of the end, and an end of the means. So that what they had to take first, they take last; because first we have to set as our aim the wanting to serve God, -- which is the end, -- and secondarily, to take a benefice, or to marry, if it is more suitable to us, -- which is the means for the end. So, nothing ought to move me to take such means or to deprive myself of them, except only the service and praise of God our Lord and the eternal salvation of my soul.

TO GET KNOWLEDGE AS TO WHAT MATTERS AN ELECTION OUGHT TO BE MADE ABOUT, AND IT CONTAINS FOUR POINTS AND ONE NOTE.

First Point. The first Point: It is necessary that everything about which we want to make an election should be indifferent, or good, in itself, and should be allowed within our Holy Mother the hierarchical Church, and not bad nor opposed to her.

Second Point. Second: There are some things which fall under unchangeable election, such as are the priesthood, marriage, etc. There are others which fall under an election that can be changed, such as are to take benefices or leave them, to take temporal goods or rid oneself of them.

Third Point. Third: In the unchangeable Election which has already been once made -- such as marriage, the priesthood, etc. -- there is nothing more to choose, because one cannot release himself; only it is to be seen to that if one have not made his election duly and ordinately and without disordered tendencies, repenting let him see to living a good life in his election. It does not appear that this election is a Divine vocation, as being an election out of order and awry. Many err in this, setting up a perverse or bad election as a Divine 16 vocation; for every Divine vocation is always pure and clear, without mixture of flesh, or of any other inordinate tendency.

Fourth Point. Fourth: If some one has duly and ordinately made election of things which are under election that can be changed, and has not yielded to flesh or world, there is no reason for his making election anew, but let him perfect himself as much as he can in that already chosen.

Note. It is to be remarked that if such election that can be changed was not made sincerely and well in order, then it helps to make the election duly, if one has a desire that fruits notable and very pleasing to God our Lord should come from him.

27 December, 2021

SECOND WEEK - THE FIFTH DAY TO THE TWELFTH DAY - Twelfth Day On Palm Sunday

 


THE FIFTH DAY

Fifth Day. Contemplation on the Departure of Christ our Lord from Nazareth to the River Jordan, and how He was baptized.

First Note. This Contemplation will be made once at midnight and a second time in the morning, and two repetitions on it at the hour of Mass and Vespers, and the five senses will be applied on it before supper; in each of these five Exercises, putting first the usual Preparatory Prayer and the three Preludes, as all this was explained in the Contemplation of the Incarnation and of the Nativity; and finishing with the three Colloquies of the three Pairs, or according to the note which follows after the Pairs.

Second Note. The Particular Examen, after dinner and after supper, will be made on the faults and negligences about the Exercises and Additions of this day; and so in the days that follow.

THE SIXTH DAY

Sixth Day. Contemplation how Christ our Lord went forth from the River Jordan to the Desert inclusive, taking the same form in everything as on the fifth.

THE SEVENTH DAY

Seventh Day. How St. Andrew and others followed Christ our Lord 

THE EIGHTH DAY

Eighth Day. On the Sermon on the Mount, which is on the Eight Beatitudes

THE NINTH DAY

Ninth Day. How Christ our Lord appeared to His disciples on the waves of the sea 

THE TENTH DAY

Tenth Day. How the Lord preached in the Temple

THE ELEVENTH DAY

Eleventh Day. On the raising of Lazarus 

THE TWELFTH DAY

Twelfth Day. On Palm Sunday

First Note. The first note is that in the Contemplations of this Second Week, according to the time each one wants to spend, or according as he gets profit, he can lengthen or shorten: if he lengthens, taking the Mysteries of the Visitation of Our Lady to St. Elizabeth, the Shepherds, the Circumcision of the Child Jesus, and the Three Kings, and so of others; and if he shortens, he can even omit some of those which are set down. Because this is to give an introduction and way to contemplate better and more completely afterwards.

Second Note. The second: The matter of the Elections will be begun from the Contemplation on Nazareth to the Jordan, taken inclusively, which is the fifth day, as is explained in the following.

Third Note. The third: Before entering on the Elections, that a man may get attachment to the true doctrine of Christ our Lord, it is very helpful to consider and mark the following three Manners of Humility, reflecting on them occasionally through all the day, and also making the Colloquies, as will be said later.

First Humility. The first manner of Humility is necessary for eternal salvation; namely, that I so lower and so humble myself, as much as is possible to me, that in everything I obey the law of God, so that, even if they made me lord of all the created things in this world, nor for my own temporal life, I would not be in deliberation about breaking a Commandment, whether Divine or human, which binds me under mortal sin.

Second Humility. The second is more perfect Humility than the first; namely, if I find myself at such a stage that I do not want, and feel no inclination to have, riches rather than poverty, to want honor rather than dishonor, to desire a long rather than a short life -- the service of God our Lord and the salvation of my soul being equal; and so not for all creation, nor because they would take away my life, would I be in deliberation about committing a venial sin.

Third Humility. The third is most perfect Humility; namely, when -- including the first and second, and the praise and glory of the Divine Majesty being equal -- in order to imitate and be more actually like Christ our Lord, I want and choose poverty with Christ poor rather than riches, opprobrium with Christ replete with it rather than honors; and to desire to be rated as worthless and a fool for Christ, Who first was held as such, rather than wise or prudent in this world.

Note. So, it is very helpful for whoever desires to get this third Humility, to make the three already mentioned Colloquies of THE PAIRS, asking that Our Lord would be pleased to choose him to this third greater and better Humility, in order more to imitate and serve Him, if it be equal or greater service and praise to His Divine Majesty.



26 December, 2021

SECOND WEEK - THE SAME FOURTH DAY LET MEDITATION BE MADE ON THREE PAIRS OF MEN IN ORDER TO EMBRACE WHAT IS BEST

 


THE SAME FOURTH DAY LET MEDITATION BE MADE ON

THREE PAIRS OF MEN IN ORDER TO EMBRACE WHAT IS BEST

Prayer. The usual Preparatory Prayer.
First Prelude. The first Prelude is the narrative, which is of three pairs of men, and each one of them has acquired ten thousand ducats, not solely or as they ought for God's love, and all want to save themselves and find in peace God our Lord, ridding themselves of the weight and hindrance to it which they have in the attachment for the thing acquired.

Second Prelude. The second, a composition, seeing the place. It will be here to see myself, how I stand before God our Lord and all His Saints, to desire and know what is more pleasing to His Divine Goodness.

Third Prelude. The third, to ask for what I want. Here it will be to ask grace to choose what is more to the glory of His Divine Majesty and the salvation of my soul.

First Pair. The first Pair would want to rid themselves of the attachment which they have to the thing acquired, in order to find in peace God our Lord, and be able to save themselves, and they do not place the means up to the hour of death.

Second Pair. The second want to rid themselves of the attachment, but want so to rid themselves of it as to remain with the thing acquired, so that God should come where they want, and they do not decide to leave it in order to go to God, although it would be the best state for them

Third Pair. The third want to rid themselves of the attachment, but want so to rid themselves of it that they have even no liking for it, to keep the thing acquired or not to keep it, but only want to want it or not want it according as God our Lord will put in their will and as will appear to them better for the service and praise of His Divine Majesty; and meanwhile they want to reckon that they quit it all in attachment, forcing themselves not to want that or any other thing, unless only the service of God our Lord move them: so that the desire of being better able to serve God our Lord moves them to take the thing or leave it.

Three Colloquies. I will make the same three Colloquies which were made in the Contemplation preceding, on the Two Standards.

Note. It is to be noted that when we feel a tendency or repugnance against actual poverty, when we are not indifferent to poverty or riches, it is very helpful, in order to crush such disordered tendency, to ask in the Colloquies (although it be against the flesh) that the Lord should choose one to actual poverty, and that one wants, asks and begs it, if only it be the service and praise of His Divine Goodness.


25 December, 2021

A HAPPY NEW YEAR AND OTHER VERSES - BY C. E. De La POER BERESFORD

 




A HAPPY NEW YEAR AND OTHER VERSES

BY
C. E. De La POER BERESFORD





A Happy New Year.

To the young, to the brave and the strong,
Before whom the future outspreads
As a board all light-handed to sweep,
The unknown, and the right and the wrong,
A Happy New Year!
To the good, to the tender and true,
Who have stood by our side on the path
Of life’s follies and troubles and cares,
The path that we all must pursue,
A Happy New Year!
For the old, for the frail and the weak,
To whom mem’ry calls up in a dream
The never attained might have been,
We with love and affection bespeak
A Happy New Year!

Cradle Song.

(Imitated from the Russian.)
Sleep! BabyĂ³nka,[A] sleep!
By thy side BĂ¡bochka[B] watches.
Round the house the wind blows high,
Soars the eagle in the sky,
Hark, I hear the woodcock cry.
Sleep, my darling, sleep!
O’er thy slumbers Saints are watching.
Sleep! BabyĂ³nka, sleep!
BĂ¡bochka will rock thy cradle.
Wind that rushes through the trees,
Eagle soaring o’er the breeze,
Woodcock whistling in the reeds,[C]
Bring my darling sleep!
BabyĂ³nka dear, the Saints are watching.
Sleep! my darling, sleep!
BĂ¡bochka BabyĂ³nka watches.
Wind and eagle, woodcock brown,
All of them come rushing down
To the cot where baby slumbers.
They have brought BabyĂ³nka sleep.
O’er thy slumbers Saints are watching.

Queen Tamara’s Castle.

(Translated from Lermontof.)
In Dariel’s rocky gorges deep,
Where Terek’s water madly moves,
There is a castle on the steep,
The scene of Queen TamĂ¡ra’s loves.
She seemed to play an angel’s part;
Black as a demon’s was her heart.
The weary traveller from below
Looked on TamĂ¡ra’s window-glow,
And gazing on the twinkling light,
Went in to sup and pass the night.
But as the rays of rosy dawn
Gilded the mountains in the morn,
Silence fell on TamĂ¡ra’s halls,
And Terek’s madly rushing wave
A mangled corpse bore to its grave.


Ulster’s Prayer.

O God, who once in ages past
Savedst from the fierce Red Sea
And Ramses’ chariots following fast
Thy sons who sang to Thee:
Turn Thee again, Lord of the Saints,
Unto our suppliant side,
Who humbly beg Thy help against
Those who Thy faith deride.
’Gainst those who that pure faith can turn
To dogma harsh and strict,
From which all who its errors spurn
Are cast off derelict;
We, as our fathers prayed before,
Fighting for faith and home,
Beseech Thee for Thy help once more
Against the wiles of Rome.

Dark Donegal

The ocean is dashing
Its waves o’er the strand
That shelters Sheep Haven
With hillocks of sand.
M‘Swyne’s Gun is winding
His horn o’er the lea,
Atlantic is grinding
The dust of the sea.
It cuts from the fields,
Lough, haven, and bay,
And dark Donegal yields
To its constant sword-play.
Through infinite inlets
It pours willy-nilly,
Into Ness and Mulroy,
Sheep Haven and Swilly.
Atlantic was born
Bluff, boisterous, coy;
It may storm at the Horn
When it coos at Mulroy.
The ocean is silent,
Or noisy or sullen;
It may sleep at Melmore,
Or rage at Rathmullan.
The ghosts of Saldanha[E]
Still walk at Port Salon;
The bones of the Spaniards
Lie deep off the Aran.
In spite of these mem’ries,
Or because of them all,
The breeze carries gladness
Over dark Donegal.
Dunfanaghy, September 2, 1913.

Hy-Brasail

Near where Horn its dark head
Rears o’er the deep ocean,
And the sea-birds whirl round
In a constant commotion,
Where loving Atlantic
Outstretches its arms,
Four islands romantic
Lie, lost in their charms.
The farthest is Tory,
Rough, rocky and stern,
Inishbeg, Inishbofin,
Inishdoe, as you turn
Your rapt gaze to the west,
Orange, rose-red, or grey,
Stretch, three islands at rest
In the calm of the bay.
And beyond them, most blest
Of a realm without guile,
In the sunshine and rest
Lies Hy-Brasail, the isle
Of the angels and saints,
So lovely and dim,
Where the sea’s white foam breaks
On its far distant rim.
The peasant who heard of
This wonderful isle
Set sail to the west
With a confident smile.
The dream of Hy-Brasail
Within his heart burned,
He was lost in the sea
And never returned.
Londonderry, September 10, 1913.

BĂ¡lor of the Great Blows

Have ye read of the past in folios at Dublin
Of Firwolgs, and of Pechts, and of red-headed Danes,
And Fomors from Tory, who people went troublin’,
Stealing woman and child, binding Irish in chains?
Well, ’tis of these wild times and Ulster romantic,
O’erspread by dark forests through which the elk called,
And of rude pagan tribes, some dwarf, some gigantic,
That I tell in this rhyme so poor and so bald.
In a deep gloomy glen near Muckish’s mountain,
Where the mist rolls in clouds and the waterfalls foam,
From out of the cloud-rack, as out of a fountain;
Himself saw a quare sight as he rode his horse home.
In the glen at the mouth of a black souterrain
(Where CrocknĂ¡larĂ¡gagh looks down upon Tory,
The island where BĂ¡lor of the Great Blows did reign)
Shane O’Dugan beheld what I tell in my story.
A woman as lovely as dead Ethné the Fair,
With twelve ladies in waiting all clothed in gold,
The Chief, MacKineely, and a boy with red hair,
Came out the cave-dwelling and walked o’er the fold.
Now the red-pate is changed into BĂ¡lor the King,
All bent on the murder of brave MacKineely;
And although through the valley his daughter’s shrieks ring,
He cuts off his head on the stone Clough-an-neely.
Fierce King BĂ¡lor would fain kill his young grandsons too,
But the Princess resolves with her children to fly,
And the eldest grows into a young farrier, who
Thrusts a red-heated iron in BĂ¡lor’s one eye.
The wounded King calls to his one grandson, “Asthore!”
Whilst forth from the sore wound rushes water like oil,
From Falcarragh the whole way right up to Gweedore,
Till it forms a lough three times as deep as Lough Foyle!

The Garden.

I know a garden sheltered from the north
And east by lichened walls and stately trees
Facing the south in rows are bursting forth
Masses of bright flowers, fertilised by bees;
In it from early morn, with spade and hoe,
A good man trenches, digs, and plants, that things may grow.
I would my mind were like that garden fair—
A fruitful soil touched by the spade of God!
No weeds of prejudice might grow up there,
No tares of ignorance disgrace the sod,
But Wisdom, glad of such a soil and ground,
Would plant her flowers therein—to scatter fragrance round.
1904

A Song of Spring.

It was Spring, joyous Spring,
When each bud had just unfolden,
From its bursting calyx golden,
All the greenery of Spring,
When I heard the cuckoo sing,
Cuckoo! cuckoo! cuckoo!
It was Spring, joyous Spring,
When the shepherd on the wold,
Having tended well the fold,
Saw the meek-eyed ewes well-sheltered
’Gainst the hail and rain that peltered
On the downs, in the Spring!
It was Spring, joyous Spring,
And the black thorn and the white,
Breaking forth from out the night
And the dark of Winter’s gloom,
Raced the chestnuts into bloom
With the leaves, in gentle Spring.
It was Spring, joyous Spring,
When from bush and bough and tree
Burst a song of joy to Thee,
Who hast made the lark that singeth,
And the earth whose produce bringeth
Forth in Spring:
When I heard the cuckoo sing,
Cuckoo! cuckoo! cuckoo!
April, 1896.


The MirĂ¡ge on Kizil Koom

Where the hot sun o’er Caspian’s reedy shore
In a red ball of fire descends in gloom,
I trod the desert’s silent, sandy floor,
Called by the TurkomĂ¡ns the Kizil Koom.
No grass, no flower relieves the rusty sheen,
Perhaps an antelope goes rushing through
The rare sage-brush; no water there is seen,
Save where the fell mirĂ¡ge distracts the view.
And that mirĂ¡ge! At first a little cloud,
From which green trees and silvery lakes arise,
Where white felucca sails deceive the crowd
Of weary travellers, and fool their eyes.
Ah! what art thou, mirĂ¡ge? What have I seen?
“I am the many things of which you dream”
“At morn of life, but never hold at e’en.”
“I am the hopes with which your fancies teem!”
“I am the scholar’s prize, the high degree;”
“The sword of steel at side, the fox’s brush;”
“The little cross of bronze, the prized V.C.;”
“The thundering sound of steeds, the warrior’s rush!”
“I am the heart’s desire, the lover bold;”
I am the silken gown, the judge’s chair
I am the battle won; the book well sold
Coronet; Ermine! Castle in the air!”
Ah! Kizil Koom, Red Sand, what more dost say
In thy mirĂ¡ge to travellers o’er thy floor?
“I teach content to those who through the way
Of life well spent have passed, and dream no more.”

A Dream of SamarkĂ¡nd

Between the mountains of Alai
And Tian-Shan’s heavenly chain
Lies the home of the Zagatai,
FergĂ¡na’s fruitful plain.
First of the towns whose domes and wall
Deck that illustrious land
Stands the lame TimĂ¹r’s capital,
His best-loved SamarkĂ¡nd.
I stood inside a shattered room,
Stricken by earthquakes rife,
That TimĂ¹r raised above the tomb
Of Ming’s fair daughter-wife.
Daughter of China’s BĂ³gdu-Khan,
Wife of the great TimĂ¹r,
Who ’twixt them ruled the vast inland
From Red Sea to AmĂ¹r.
Above an arch a double dome
Bites in the clear blue sky
(BramantĂ©’s famous fane at Rome
Seems scarce so broad and high).
Above the dome a crescent bright
Watched sleepy SamarkĂ¡nd,
Asleep to-day, but wide awake
When TimĂ¹r ruled the land.
Sure, such a tomb was never raised
By widower to wife!
Nor Akhbar brave nor Shah JehĂ¡n
Did thus weld bricks to life.
The TĂ¢j, in marble shining bright
By Agra’s sun-baked walls,
Must yield the palm for sheer delight
To Bibi-KhĂ¡nim’s halls.
The sun shines through the double dome,
Lighting its inner skin,
It shows the remnant of the stair
That upwards led within,
From which the muezzin, climbing slow,
To shout the evening prayer,
Could see the RigistĂ¡n below,
Shir-DĂ¡r and Tilla-Kare.
I seemed to see the cliffs at Kesh,
Whence came the great Amìr,
From whose red rift the ZarafshĂ¡n
Sends forth its waters clear.
I seemed to see the Tatar horde,
Under ToktĂ¡mish brave,
Beaten and drowning in the ford
That crosses KubĂ¡n’s wave.
I saw the Mogul army move
To conquer HindostĂ¡n;
Its serried, strong divisions prove
The master mind of man.
Ninety-two thousand fretting steeds
Rush down from hill to plain;
TimĂ¹r descends the khud by ropes,
Five times let down again.
The Mongols march upon Attock
And cross the rivers five,
TimĂ¹r joins forces at MultĂ¡n
With all his sons alive;
His armies then invest Batnir,
They come to Delhi’s towers,
Mahmud SultĂ¡n gives battle there,
TimĂ¹r his standard lowers.
Asia, from Irtish to OrmĂ¹z
O’er-run by TimĂ¹r’s bands,
IrĂ¡n, TurĂ¡n and Ind had felt
The weight of Mongol hands.
Aleppo taken by the horde,
TimĂ¹r fresh laurels culls,
And covers Baghdad’s reeking sward
With pyramids of skulls.
Now on AngĂ³ra’s fateful plain
The “Lightning” Bayazet
Urges his Turks to fight, in vain,
’Gainst Mongol and kismet.
’Twas told that Bayazet was caged
Just like a timid deer,
But TimĂ¹r never warfare waged
On captives of his spear.
From all these scenes of lust and blood
I turn to SamarkĂ¡nd,
Where ZarafshĂ¡n’s refreshing flood
Gives life unto the land.
Here TimĂ¹r mosque and palace built
Around a sheltered pool,
Set in a field with arbours gilt,
And called it KhĂ¢n-i-GĂ¹l.
Thousands of guests were bid to share
The great Amìr’s largesse,
The Guilds and Trades were gathered there,
The wronged received redress.
Here, in his coat of mail of steel,
TimĂ¹r, ’midst his sepoys,
From Russ, and France, and far Castille,
Received the Grand Envoys.
Six grandsons of the Great Amìr
Wed brides of princely rank,
Nine times the brides their dresses change,
Nine times their handmaids thank.
Each time each bride is fresh arrayed,
Fall to the ground in showers
Rubies and diamonds, which the maid
Keeps as her bridal flowers!
I see TimĂ¹r, one boot, one glove,
And with his lint-white hair,
Delighted on his chess-board move
Fifty-six pieces fair.
The blood-red ruby in his ear
Trembles before my view,
But when his rage the stone shakes there,
’Fore God! the world shakes too.
At last the Mogul Emperor
Invades far-off Cathay,
He starts, the tired conqueror,
Marching ten miles a day,
Crosses Syr-DĂ¡ria’s solid stream,
And stops at OtrĂ¡r, when
He sees the blade of Àzrael gleam
At three-score years and ten.
Come with me to the GĂ¹r-Amir,
Within whose simple walls
Over a six-foot block of jade
A horsehair standard falls.
Beneath the dark and polished stone
Descends a bare brick stair,
Leading to Tamerlane’s own tomb,
Nor pomp nor state is there.
Beneath the fluted, darkened dome,
Where dimly seen in gloom,
Surrounded by an Arab text,
Hangs TimĂ¹r’s tattered plume,
Outside the simple marble rail
Engraved with TimĂ¹r’s name,
The passing pilgrim cannot fail
To muse on TimĂ¹r’s fame.

At Santa Sophia, Constantinople.

(A Fragment.)
There is the altar, there is the wall,
Disfigured by MĂ©hemet’s hand:
We should raise the Cross of Christ in the hall
Where the Turkish banners stand;
And the tones of “Te Deum,” quenched in blood,
Should resound again in the land.

The Hill Cities

All along the line of mountains
That begin at Narni’s towers,
Stand the grey and brown hill cities,
’Midst the sunshine and the showers.
Each a tower of strength itself,
Well walled and machicolated,
Or for Ghibelline or Guelph,
Each ’twixt each interpolated;
Now for Kaiser, now for Pope,
Narni, Terni, and Spoleto.
From its crag or hilly slope
Tremi faces Montefalco,
By Topino sits Foligno,
Assisi of the stony street,
Almost at its base is Spello
Where the chalk and limestone meet.
Here the rain-clouds veil the mountain,
Here the sunbeams chase the sleet,
And the rivers fill the fountain
Grey in proud Perugia’s street.
Perugia, April, 1912.


Florence from San Miniato

Beneath my feet the smokeless city fair:
Duomo and Giotto’s noble tower arise
Like sentinels o’er Florence! In the air
Something, not mist, but silvery vapour, lies.
Up a steep hill climbs famous Fiésole
From out the dark woods of Domenico,
Close to Arno’s bank is Santa CrocĂ©,
Where lies at rest great Michael Angelo.
And through the landscape, winding softly there,
Arno betwixt his buttressed banks doth run
Solemn and silent, steely bright and fair,
Towards Carrara’s rocks, and setting sun.

The Thames

I love thy banks the best, O silent Thames,
At morning time,
When fogs steal o’er them, and with ruddy flames
The still weak sun
Bursts, now and then, at moments through the mist
And sudden flies,
Leaving the landscape which his beams have kissed,
Cold and forlorn;
And then, again returning to the fight,
The God of morn
Dispels the clouds, and bathes in trembling light
Thy banks so gay.
Or struggling with the clouds, now here, now there,
O’erpowers them, and ushers in the day.
I love thy banks again, O merry Thames,
Ambient and gay,
When lowing herds graze in thy meads, or lie
With whisk of tail
In the long grass, half hidden by the glazed
And heated air,
And chew the cud half-silent or half-dazed.
How deadly still
Is the full tide of noon, when beasts and birds
Alike repose,
And from the sullen shade not e’en a bee
Or dragon-fly
Breaks the hour’s silence! Then the cirrus clouds,
Wind-chas’d and heavy, roll or stagger by.
I love thy banks at all times, silver Thames,
But certes the least
When huge waves suddenly immerse their sides,
And from the East,
With sound of harp, or flute, and megaphones,
Young men and maids
On steamers Allah’s Holy Name invoke
In raucous tones
No Moslem knows, and call me curious names,
And drink, and smoke
Not nargiléhs, but strong cigars, whose whiff
Borne on the air,
Shocks my olfactory nerves, and makes me sick,
Sick of them all, the Thames, the whole affair!

In Te, Domine, spero

’Tis said that as the sinner dies
Around him hover shadowy forms,
Reflecting in his glassy eyes
Some cloudy visions in Death’s storms.
When on the hard-fought battle plain
Gushes forth hot the bright red blood
From out the bullet wound’s blue stain,
With throbs that show the arterial flood;
The shadowy forms may still be near
Just where his body stains the sod,
As sure of death but void of fear
The man commends his soul to God.
The half-forgotten youthful days,
His father’s voice, his mother’s tears,
Come back to him as whilst he prays
Dark AzraĂ«l’s rustling wings he hears.
Lost and forgotten, far from home
(The stretcher-bearers pass him by)
He dies alone: no, not alone,
The shadowy forms are watching nigh.
So ends the sinner. As he dies
The shadowy forms (his own good deeds)
Are wafted onward to the skies
To plead for him in heavenly meads.

To Miss X. de C. on her Birthday

O’er this your natal day may angels watch and love preside,
Your path with flowers be strewn and all betide
To make your ways below, in joy begun,
Run on through smiling fields till life be done.

Londonderry City Election, 1885
Chas. E. Lewis, Q.C. (C.) 1824.
Justin McCarthy (P.) 1795.
To the black North, to Derry fair, a great “Historian” came,
Backed by the strength of all his clan, by Parnell’s mighty name,
His was the task, by wiles or force, to wrest the Virgin Crown
From the proud city by the Foyle, of siege’s great renown.
In vain the Separatist force, for naught their trumpets blown,
Derry has shown that she prefers a “history” of her own!
Coblentz, December 1885.


Londonderry City Election, 1913.
Hogg (N.) 2699.
Colonel Pakenham (C.) 2642.
Flow, Foyle, full of tears, not water, on to the main,
Past the wreck of the Boom, past Culmore, past MacGilligan,
Take to the ocean, wind-swept and wave-tossed,
Our story of pain.
Close gates, so heavy and ancient, brave Prentice boys,
Shut out the sea, shut off England, shut out the Union.
Shut out all links with our Empire, our trade and communion,
Our hopes and our joys!
Blow, black from the North, cold wind from Malin Head!
Take to our comrades in Leinster, in Connacht, in Munster,
The tale of our struggle, our work, our disaster
Our honour is dead.
January 31, 1913.


To M. S.

(A Fragment.)
Sappho, your wild songs to the wind,
The wild west wind,
Recall an island to my mind,
All mist-enshrined,
Girt round with waves that break with force,
Fearful, yet kind.
Sappho, your sad songs to the sea,
The southern sea,
Bring back sweet mem’ries of the waves,
The waves to me,
And wild swans flying o’er the white
Sands, by the sea.
Sappho, the finest of your songs,
“Hark to the rain!”
Sends shivering through and through my heart
Its sad refrain,
Just as a broken lute-string strikes
A soul in pain!

The Song of TimĂ¹r the Lame.

(Imitated from the Persian)
Listen to me, my nightingale,
My darling, my light, and my rose!
I am sick of war and carnage,
I long for peace and repose.
My scimetar’s flash in the light
Is not so bright as thy glances,
And the beams ’neath thine eyelids bright
Shame the flash of my spearmen’s lances.

Catullus, Carmina xxxi., l. 12 to end.
“Salve, o venusta Sirmio, atque hero gaude,
Gaudete vos, O Lydiae lacus undae,
Ridete quicquid est domi cachinnorum.”
“Hail, lovely Sirmio, and rejoice in me,
Rejoice, O tumbling Lydian waves, and see
In all my home peal out the laughter free!”

Catullus, Carmina lxxvi. (Si qua recordanti)

“If pleasure can to man have come
From his good deeds already done,
From sacred faith, from plight maintained,
From compact never yet profaned;
All these remain in store for thee
And fruits of thy lost love shall be.
Catullus, for long years to come
Thy breast shall be their only home!”

O gods, if ye can pity me
Or mortal agony can see,
If only once I have been pure,
Tear out this cursed plague impure,
Which creeping through my frame at rest
Has chased all gladness from my breast.
* * * *
Just gods! for sake of my own weal
I pray you that this wound may heal!

The Fisherman’s Dream

Where the light clouds o’er Etna’s summit sleep
And the dread winged Harpies vigil keep,
Dark as the polished stone the blue wave falls,
Weaving a canopy o’er Neptune’s halls.
Over his work the tired fisher nods
And in his dreams beholds the ancient gods.
Whilst gentle sleep his wearied senses numbs,
Swift in his trance fair Aphrodite comes;
Light falls her footstep on the billowy wave,
Softly she smiles upon her willing slave;
Blue as the ether in the heights above,
Radiant her eyes, all beaming o’er with love;
Pink as the coral in the ocean foam,
Parted, her lips invite him to her home;
And like the algae in the deep sea trove
Wavy her tresses in the zephyrs move;
Whilst her soft whispers all his fears allay,
Thus love’s fair goddess beckons him away.
“Come with me, fisher, leave thy dreary toil,
Fly from thy cares to Candia’s blessed soil;
’Neath Ida’s mount far from the sun’s fierce rays,
In a cool grot we’ll pass the sweltering days,
And when the moon shines on the silver sea,
Drawn by my doves thou’lt float along with me;
Hid in my cave shalt taste all love’s delights,
Whilst joyous days succeed the tranquil nights.”
Ah! shun her glances, danger lurketh there:
Thus did her charms full often slaves ensnare.
So young Adonis, who ne’er loved before,
Fleeing her wiles, fell to the tusked boar,
And Mars, the vengeful, direful, God of War,
By Vulcan’s net trapped, all Olympus saw!
Rather let Juno, who befriends pure loves,
Drive from thy side the siren and her doves.
Think of thy home in BaĂ¯a’s beauteous bay,
Where sits thy wife, thy children joyous play,
And of the taper by the Virgin’s shrine
Lit as a safeguard for their weal and thine.
Frightened he wakes, he starts, he rubs his eyes,
Chased by the light the feckless phantom flies:
Vanished the temptress, all his senses seem
Once more his own; but Santos! what a dream!
Ashbrook, 1885.

The Royal Inniskilling Fusiliers at Pieters’, February, 1900.
I stood on the glacis at Pieters’
And read there the word “Inniskilling,”
Written red in the blood of soldiers as brave
As e’er took Her Majesty’s shilling.
I stood ’midst the ghosts of our children,
Whose corpses beneath me were lying;
And it seemed that I heard o’er the wind of the velt
Their voices come solemnly sighing.
They were taught from boyhood, these heroes,
To fear neither rifle nor cannon;
They were taught first by Perry M‘Clintock,
Bob Ellis and fiery Buchanan.
They rushed like the stream from the mountain,
Or the wind o’er the Lakes of Fermanagh,
And they fell like the leaves in the cold autumn blast,
Or the drops pouring over the fountain.
Ah! Mother of God! but I see them
Stagger. Thackeray! Davidson! more!
And who is the next, thrusting on thro’ the smoke?
It is he! ’Tis ma bouchal asthore!
His eye has the look of the eagle,
His shout tops the musketry’s roar,
Ah! now he’ll be in with the bay’net:
No, he falls!—He is shot by a Boer.
We think of you children of Ulster,
All unknown, yet so splendidly brave;
And although the remains of our dear ones
Lie senseless and cold in the grave,
Their mem’ries live now and for ever,
Though their bones turn to dust ’neath the sod;
For the spirit and soul of the soldier
Rise like sweet-smelling incense to God.
As I glanced over kopje and stone
On the scene of this terrible drama,
Past my eyes, other scenes, from the distant black North,
Rolled on like a vast panorama.
Such sights ere he gasped his last breath
Perhaps appeared to the brave Fusilier,
As at Thackeray’s word he rushed forward to death
With a bound and a heart-stirring cheer!
The dark clouds hang over a valley,
The brown water rushes down foaming,
The light from the cabin-door shines like a spark
On the hill in the mists of the gloaming.
The heather waves sweet in the wind
That sweeps o’er the steep slopes of SĂ¢wel;
The crooked-beaked eagle swoops down on the hind,
Whilst the cock-grouse lies low for a marvel.
For thus, as we come to the entrance
Of that lane that knows of no turning,
Whether bullets are hissing, or rotten decks breaking,
Or fever our wasted frame burning,
The sights and the sounds of the home that we love
O’er our minds come back hurriedly streaming,
And we see in our dreams our long lost ones above,
As AzraĂ«l’s death-blade is gleaming.

I stood ’midst the ghosts of our children,
Whose corpses beneath me were lying;
And it seemed that I heard o’er the wind of the velt
Their voices come solemnly sighing.
Petersburg, October, 1901.


Senlac
Guillaume, fils naturel d’Arlette,
Fit jurer une fois Ă  Bayeux
A Harold, le blond comte anglais,
Sur les plus précieuses réliques
Et aussi devant tous ses preux
Toute loyauté et feauté.
Harold jura qu’il l’aiderait
A prendre Ă  lui la succession
(Enfin, donc, quand le temps viendrait)
Du roi saxon le fainéant,
Qu’il se mettrait de son cĂ´tĂ©
Et de ses forces il l’aiderait.
Édouard le Confesseur mourut
En grande odeur de saincteté,
Le Comte Harold vite accourut
(Mil soixante-six, et cinq janvier).
Lui roi d’Angleterre fut Ă©lu
Et par Ealdred couronné.
Contre lui bientĂ´t guerre Ă  mort
Northumberland a déclaré;
Ne voulant point tenter cette guerre,
Qui lui allait Ă  contre-cÅ“ur,
Du Comte Edwin et Comte Morkère
Harold Ă©pousa la jeune sÅ“ur.
Guillaume, tout furieux, Ă  Rouen
Prépare vite une expédition,
Appelle Ă  lui le grand Lanfranc,
Evesque lombard, et Hildebrand,
Assemble une armée de Français,
Flamands, Italiens et Bretons,
Et des gens de tous les paĂ¯s
De Pouille, et de Sicile, Normands.
Je dis moults barons, moulte canaille,
Des hommes sans nom et sans carrière,
Les longues lances, la vieille féraille,
Sous le grand drapeau de Saint-Pierre.
Faut savoir que cette compagnie,
Ou plutĂ´t bande d’aventuriers,
Dont oncques ne virent France de leur vie,
Furent bels et bons nommés Français,
Tandis que Danois et Saxons
Qu’Harold noblement commandait,
Ceux de Sussesse et Saint-Edmond,
Reçurent pour eux le nom d’Anglais.
Les Français traversèrent La Manche
Et descendirent en Angleterre
Près d’Hastings, pendant qu’Ă  l’arme blanche
Harold tua Tostique, son frère.
Parlons donc de l’armĂ©e anglaise.
Victorieuse Ă  Stamford-le-Pont,
Elle poussa fortement vers le camp
Ou plutôt position française.
S’arrĂªtant Ă  deux lieues de lĂ ,
Harold envoya des espions,
Qui lui rapportèrent la nouvelle
“Plus prĂªtres que soldats entre Normands.”
Rit bien et long le roi anglais:
“Ceux que vous vĂ®tes si bien rasĂ©s
Ne sont ni prĂªtres ni gens mal-nĂ©s,
Ce sont de vaillans Chevaliers.”
De Conches, de Toarz, Montgomméri
A l’extrĂªme gauche Ă©taient rangĂ©s;
A droite, de Fergert, Améri
Poitevins et Bretons commandaient;
Au centre, l’Evesque de Bayeux,
Grand et majestueux Odon;
Puis Guillaume, avec tous ses preux;
Ainsi se rangèrent les Normands.
Brave Taillefer, le Menestrel,
Le premier coup de sabre donnant,
Le premier tomba de sa selle,
Chantant la chanson de Roland.
Fils-Osbert et Montgomméri
Attaquèrent sur la droite anglaise,
Avec Boulogne et Berri,
En partant de la gauche française.
De l’autre flanc, Alain Fergert,
Barons de Maine et d’AmĂ©ri
Se ruèrent sur la haute terre
Retranchée de gros pilotis,
OĂ¹ l’Ă©tendard au dragon d’or
Flottait dessus les Ă©cussons
Plantés en ligne, et juste derrière
Brillaient les hĂ¢ches-d’armes des Saxons.
Les hommes de Boulogne et de Poix
Suivaient le Baron d’AmĂ©ri
Et donnèrent rudement maintes fois
Sur la ligne des gros pilotis.
Mais sous les coups terribles des hĂ¢ches
Et testes et bras tombaient par terre;
A vrai dire n’y avait point de lĂ¢ches,
Car corps-Ă -corps se fit la guerre.
Tout de mĂªme dans le vaste fossĂ©
Bien des chevaliers sans chevaux
De coups de hĂ¢che furent assommĂ©s,
En tĂ¢chant de sortir de l’eau!
TroublĂ©s, et mĂªme un peu confus,
Les Ă©cuyers aux destriers,
Voyant ainsi tuer les preux,
S’Ă©criaient: “Fuyez donc, fuyez!”
Mais le dur Ă©vesque de Bayeux
Arriva bientĂ´t au galop,
“HolĂ !” dit-il; “splendeur de Dieu!
Faites face Ă  l’ennemi, salops!”
Donc piquant fort des Ă©perons
Et frappant fortement de sa masse,
Poussant toujours son cheval blanc,
Le brave Ă©vesque se faisait place.
Le terrible combat rageait
Du matin jusques après-midi;
Les Normands tous criaient, “Dex aie!”
Les Saxons criaient fort aussi.
Vu que les flĂªches de nos archers
N’atteignirent point Ă  l’ennemi,
Tous derrière leurs remparts courbés,
Guillaume Ă  ses gens commanda
De tirer haut dans l’air les flĂªches.
Arriva donc comme il pensa,
MĂªme sans pratiquer de brĂªche!
Le roi Harold et Gyrt, son frère,
Ensemble bravement se battaient
En haut du grand rempart de terre
De gros pilotis couronné.
Une flĂªche, qui semble tomber du ciel
Et dans sa chute descendante vire,
Atteignit Harold près de l’Å“il.
Le roi tout hardiment retire
De la blessure le bois cassé.
Il tombe, se tenant Ă  demi
Evanoui sur son bouclier.
L’ange gardien des Saxons frĂ©mit!
Sur toute la ligne des Français
Se fit un mouvement en arrière;
C’Ă©tait le moment des Anglais,
Qui sautèrent par-dessus barrière.
Ils criaient hautement en revanche,
“A quoi bon, imbĂ©ciles, de fuir?
A moins de sauter par La Manche
Vous ne reverrez point Saint-Cyr.”
Arrive Sieur de Montgomméri,
“Frappez, François! Ă  nous le jour;
Frappez! frappez! frappez!” il crie:
Les coups Normands redoublent d’ardeur!
Les Saxons, eux aussi frappent fort,
Poussés sur Senlac-la-Colline,
Se battaient toujours corps-Ă -corps,
Quoique prévoyant leur ruine.
L’on vit d’Auviler et d’Onbac,
Saint-Clair, Fils-Ernest, Mortemer,
Poussant les premiers vers Senlac,
Fils-Ernest tombant mort Ă  terre.
Harold trois fois blessé est mort
Et Gyrt est tué par Guillaume,
Chancelle le fameux dragon d’or,
Et tombe, le symbole du royaume.
Fut ainsi que tomba le sort!
Guillaume rendit grĂ¢ces Ă  Dieu,
Pleura la perte de ses deux frères,
Remercia encore ses preux.
Il donna au Grand Dieu la gloire
Et fit planter les léopards
Qui flottèrent avec la victoire
OĂ¹ gisait sale le dragon d’or.
D’Harold parmi tous les blessĂ©s
Fut impossible de connaître corps,
Mais Edith la Belle a trouvé
Son amant vivant, hélas! mort.
J’ai tĂ¢chĂ©, chers et bons amis,
En réduisant ce rondelai
En termes tout simples, oĂ¹ il s’agit
De coups de lance, et coups d’Ă©pĂ©e,
De faire Ă  tout le monde comprendre,
Marins, soldats, hommes, femmes, enfance,
Qu’il faut garder et pas rendre
Notre souveraine independence!
Une Ă®le n’est jamais Ă  l’abri
D’un coup de main bien prĂ©parĂ©:
Donc, sans négliger votre marine,
Veillez toujours sur votre armée.

Christmas-tide

Silently the snowflakes fall
O’er the black and hardened ground;
Radiant crystals form a pall,
Stretching far and wide around.
From the Ice-King’s glitt’ring halls
Bitterly the north wind blows;
Heap the logs within your walls,
All the doors and windows close.
Many a hundred years ago,
On this very Christmas Day,
In a manger mean and low
Christ, the son of Mary, lay.
Let our ways this Christmas-tide
Follow in His steps above!
Poor he lived and poor he died,
All His doctrine was of love.
Ours to soothe the aching heart,
Ours to charity bestow,
Ours His knowledge to impart
To the suffering ones below!
May that charity ne’er fail,
May those good deeds never cease,
Till our bark shall lower sail
In the haven where is peace!