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# Astrophel and Other Poems/Jacobite Song

First published in The Athenæum, July 16th, 1892, p. 96.
JACOBITE SONG.
Now who will speak, and lie not, And pledge not life, but give? Slaves herd with herded cattle: The dawn grows bright for battle, And if we die, we die not; And if we live, we live.
The faith our fathers fought for, The kings our fathers knew, We fight but as they fought for: We seek the goal they sought for, The chance they hailed and knew, The praise they strove and wrought for, To leave their blood as dew On fields that flower anew.
Men live that serve the stranger; Hounds live that huntsmen tame: These life-days of our living Are days of God's good giving Where death smiles soft on danger And life scowls dark on shame.
And what would you do other, Sweet wife, if you were I? And how should you be other, My sister, than your brother, If you were man as I, Born of our sire and mother, With choice to cower and fly, And chance to strike and die?
No churl's our oldworld name is, The lands we leave are fair: But fairer far than these are, But wide as all the seas are, But high as heaven the fame is That if we die we share.
Our name the night may swallow, Our lands the churl may take: But night nor death may swallow, Nor hell's nor heaven's dim hollow, The star whose height we take, The star whose light we follow For faith's unfaltering sake Till hope that sleeps awake.
Soft hope's light lure we serve not, Nor follow, fain to find: Dark time's last word may smite her Dead, ere man's falsehood blight her, But though she die, we swerve not, Who cast not eye behind.
Faith speaks when hope dissembles: Faith lives when hope lies dead: If death as life dissembles, And all that night assembles Of stars at dawn lie dead,
Faint hope that smiles and trembles May tell not well for dread: But faith has heard it said.
Now who will fight, and fly not, And grudge not life to give? And who will strike beside us, If life's or death's light guide us? For if we live, we die not, And if we die, we live.
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# Astrophel and Other Poems/Inscriptions for the Four Sides of a Pedestal

First published in The Fortnightly Review, March, 1891, pp. 345-346.
INSCRIPTIONS FOR THE FOUR SIDES OF A PEDESTAL.
I.
Whose praise is England's crowning praise, above All glories else that crown her, sweet and strong As England, clothed with light and fire of love, And girt with might of passion, thought, and trust, Stands here in spirit, sleeps not here in dust.
II.
To fade when heaven took fire from Shakespeare's light, A soul that knew but song's triumphal curb And love's triumphant bondage, holds of right His pride of place, who first in place and time Made England's voice as England's heart sublime.
III.
The light he lifted up lit Shakespeare's way: He spake, and life sprang forth in music, strong As fire or lightning, sweet as dawn of day. Song was a dream where day took night to wife: 'Let there be life,' he said: and there was life.
IV.
Beyond the tidal ebb and flow of things The tideless depth and height of souls, impelled By thought or passion, borne on waves or wings, Beyond all flight or sight but song's: and he First gave our song a sound that matched our sea.
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# Astrophel and Other Poems/East to West

First published in Daily Chronicle, 30th January, 1893, p. 3.
EAST TO WEST.
Sunset smiles on sunrise: east and west are one, Face to face in heaven before the sovereign sun. From the springs of the dawn everlasting a glory renews
and transfigures the west, From the depths of the sunset a light as of morning
enkindles the broad sea's breast, And the lands and the skies and the waters are glad of
the day's and the night's work done.
Child of dawn, and regent on the world-wide sea, England smiles on Europe, fair as dawn and free.
Not the waters that gird her are purer, nor mightier the winds that her waters know. But America, daughter and sister of England, is praised of them, far as they flow: Atlantic responds to Pacific the praise of her days that have been and shall be.
So from England westward let the watchword fly, So for England eastward let the seas reply; Praise, honour, and love everlasting be sent on the wind's
wings, westward and east, That the pride of the past and the pride of the future
may mingle as friends at feast, And the sons of the lords of the world-wide seas be one
till the world's life die.
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# Astrophel and Other Poems/Eton: an Ode

First published in The Athenæum, May 30th, 1891, p. 700.
Also printed in the Catalogue of a Loan Collection of Portraits, Views, and Other Objects of Interest connected with the History of Eton, Made on the Occasion of the 450th Anniversary of the Foundation of the College (1891), pp. xi~xii. It was set to music by Dr. Parry.
ETON: AN ODE.
FOR THE FOUR HUNDRED AND FIFTIETH ANNIVERSARY OF THE FOUNDATION OF THE COLLEGE.
I.
meadows of Thames and died Since Eton arose in an age that was darkness, and shone by his radiant side As a star that the spell of a wise man's word bade live and ascend and abide.
And ever as time's flow brightened, a river more dark than the storm-clothed sea, And age upon age rose fairer and larger in promise of hope set free, With England Eton her child kept pace as a fostress of men to be.
And ever as earth waxed wiser, and softer the beating of
time's wide wings, Since fate fell dark on her father, most hapless and
gentlest of star-crossed kings, Her praise has increased as the chant of the dawn that
the choir of the noon outsings.
II.
mocked at the blind sun's light; War and woe on the land below shed heavier shadow than
falls from night; Dark was earth at her dawn of birth as here her record of
praise is bright.
Clear and fair through her morning air the light first laugh
of the sunlit stage Rose and rang as a fount that sprang from depths yet
dark with a spent storm's rage, Loud and glad as a boy's, and bade the sunrise open on Shakespeare's age.
Lords of state and of war, whom fate found strong in
battle, in counsel strong, Here, ere fate had approved them great, abode their
season, and thought not long: Here too first was the lark's note nursed that filled and
flooded the skies with song.
III.
heard Ring from lips of poets crowned and dead the Promethean word Whence his soul took fire, and power to outsoar the
sunward-soaring bird.
Still the reaches of the river, still the light on field and hill, Still the memories held aloft as lamps for hope's young
fire to fill, Shine, and while the light of England lives shall shine
for England still.
When four hundred more and fifty years have risen and
shone and set, Bright with names that men remember, loud with names
that men forget, Haply here shall Eton's record be what England finds it yet.
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# Astrophel and Other Poems/Epicede

First published (as "Elegy") in The Nineteenth Century, March, 1894, pp. 523—524.
EPICEDE.
As a vesture shalt thou change them, said the prophet, And the raiment that was flesh is turned to dust; Dust and flesh and dust again the likeness of it, And the fine gold woven and worn of youth is rust. Hours that wax and wane salute the shade and scoff it, That it knows not aught it doth nor aught it must: Day by day the speeding soul makes haste to doff it, Night by night the pride of life resigns its trust.
Sleep, whose silent notes of song loud life's derange not, Takes the trust in hand awhile as angels may: Joy with wings that rest not, grief with wings that range not, Guard the gates of sleep and waking, gold or grey.
Joys that joys estrange, and griefs that griefs estrange not, Day that yearns for night, and night that yearns for day, As a vesture shalt thou change them, and they change not, Seeing that change may never change or pass away.
Life of death makes question, 'What art thou that changest? What am I, that fear should trust or faith should doubt? I that lighten, thou that darkenest and estrangest, Is it night or day that girds us round about? Light and darkness on the ways wherein thou rangest Seem as one, and beams as clouds they put to rout. Strange is hope, but fear of all things born were strangest, Seeing that none may strive with change to cast it out.
'Change alone stands fast, thou sayest, O death: I know not: What art thou, my brother death, that thou shouldst know? Men may reap no fruits of fields wherein they sow not; Hope or fear is all the seed we have to sow. Winter seals the sacred springs up that they flow not: Wind and sun and change unbind them, and they flow. Am I thou or art thou I? The years that show not Pass, and leave no sign when time shall be to show.'
Hope makes suit to faith lest fear give ear to sorrow: Doubt strews dust upon his head, and goes his way. All the golden hope that life of death would borrow, How, if death require again, may life repay? Earth endures no darkness whence no light yearns thorough; God in man as light in darkness lives, they say: Yet, would midnight take assurance of the morrow, Who shall pledge the faith or seal the bond of day?
Darkness, mute or loud with music or with mourning, Starry darkness, winged with wind or clothed with calm, Dreams no dream of grief or fear or wrath or warning, Bears no sign of race or goal or strife or palm. Word of blessing, word of mocking or of scorning, Knows it none, nor whence its breath sheds blight or balm. Yet a little while, and hark, the psalm of morning: Yet a little while, and silence takes the psalm.
All the comfort, all the worship, all the wonder, All the light of love that darkness holds in fee, All the song that silence keeps or keeps not under, Night, the soul that knows gives thanks for all to thee. Far beyond the gates that morning strikes in sunder, Hopes that grief makes holy, dreams that fear sets free, Far above the throne of thought, the lair of thunder, Silent shines the word whose utterance fills the sea.
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# Astrophel and Other Poems/Hawthorn Dyke

First published in The Athenæum, June 24th, 1893, p. 798.
HAWTHORN DYKE.
All the golden air is full of balm and bloom Where the hawthorns line the shelving dyke with flowers. Joyous children born of April's happiest hours, High and low they laugh and lighten, knowing their doom Bright as brief—to bless and cheer they know not whom, Heed not how, but washed and warmed with suns and showers Smile, and bid the sweet soft gradual banks and bowers Thrill with love of sunlit fire or starry gloom.
All our moors and lawns all round rejoice; but here All the rapturous resurrection of the year Finds the radiant utterance perfect, sees the word Spoken, hears the light that speaks it. Far and near, All the world is heaven: and man and flower and bird Here are one at heart with all things seen and heard.
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# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book IV/Chapter XXVIII

Chapter XXVIII.
But since he has represented those whom he regards as worms, viz., the Christians, as saying that “God, having abandoned the heavenly regions, and despising this great earth, takes up His abode amongst us alone, and to us alone makes His announcements, and ceases not His messages and inquiries as to how we may become His associates for ever,” we have to answer that he attributes to us words which we never uttered, seeing we both read and know that God loves all existing things, and loathes nothing which He has made, for He would not have created anything in hatred. We have, moreover, read the declaration: “And Thou sparest all things, because they are Thine, O lover of souls. For Thine incorruptible Spirit is in all. And therefore those also who have fallen away for a little time Thou rebukest, and admonishest, reminding them of their sins.” How can we assert that “God, leaving the regions of heaven, and the whole world, and despising this great earth, takes up His abode amongst us only,” when we have found that all thoughtful persons must say in their prayers, that “the earth is full of the mercy of the Lord,” and that “the mercy of the Lord is upon all flesh;” and that God, being good, “maketh His sun to arise upon the evil and the good, and sendeth His rain upon the just and the unjust;” and that He encourages us to a similar course of action, in order that we may become His sons, and teaches us to extend the benefits which we enjoy, so far as in our power, to all men? For He Himself is said to be the Saviour of all men, especially of them that believe; and His Christ to be the “propitiation for our sins, and not for ours only, but also for the sins of the whole world.” And this, then, is our answer to the allegations of Celsus. Certain other statements, in keeping with the character of the Jews, might be made by some of that nation, but certainly not by the Christians, who have been taught that “God commendeth His love towards us, in that, while we were yet sinners, Christ died for us;” and although “scarcely for a righteous man will one die, yet peradventure for a good man some would even dare to die.” But now is Jesus declared to have come for the sake of sinners in all parts of the world (that they may forsake their sin, and entrust themselves to God), being called also, agreeably to an ancient custom of these Scriptures, the “Christ of God.”
* ↑ βδελύσσεται.
* ↑ Cf. Wisd. of Solom. xi. 26, xii. 1, 2.
* ↑ Ps. xxxiii. 5.
* ↑ Ecclus. xviii. 13.
* ↑ Cf. Matt. v. 45.
* ↑ Cf. 1 Tim. iv. 10.
* ↑ Cf. 1 John ii. 2.
* ↑ Cf. Rom. v. 8.
* ↑ Cf. Rom. v. 7.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book IV/Chapter XXVII

Chapter XXVII.
And I have not yet spoken of the other evils which prevail amongst men, from which even those who have the appearance of philosophers are not speedily freed, for in philosophy there are many pretenders. Nor do I say anything on the point that many such evils are found to exist among those who are neither Jews nor Christians. Of a truth, such evil practices do not at all prevail among Christians, if you properly examine what constitutes a Christian. Or, if any persons of that kind should be discovered, they are at least not to be found among those who frequent the assemblies, and come to the public prayers, without their being excluded from them, unless it should happen, and that rarely, that some one individual of such a character escapes notice in the crowd.  We, then, are not worms who assemble together; who take our stand against the Jews on those Scriptures which they believe to be divine, and who show that He who was spoken of in prophecy has come, and that they have been abandoned on account of the greatness of their sins, and that we who have accepted the Word have the highest hopes in God, both because of our faith in Him, and of His ability to receive us into His communion pure from all evil and wickedness of life. If a man, then, should call himself a Jew or a Christian, he would not say without qualification that God had made the whole world, and the vault of heaven for us in particular. But if a man is, as Jesus taught, pure in heart, and meek, and peaceful, and cheerfully submits to dangers for the sake of his religion, such an one might reasonably have confidence in God, and with a full apprehension of the word contained in the prophecies, might say this also: “All these things has God shown beforehand, and announced to us who believe.”
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book IV/Chapter XXXII

Chapter XXXII.
But since nothing belonging to human nature is permanent, this polity also must gradually be corrupted and changed. And Providence, having remodelled their venerable system where it needed to be changed, so as to adapt it to men of all countries, gave to believers of all nations, in place of the Jews, the venerable religion of Jesus, who, being adorned not only with understanding, but also with a share of divinity, and having overthrown the doctrine regarding earthly demons, who delight in frankincense, and blood, and in the exhalations of sacrificial odours, and who, like the fabled Titans or Giants, drag down men from thoughts of God; and having Himself disregarded their plots, directed chiefly against the better class of men, enacted laws which ensure happiness to those who live according to them, and who do not flatter the demons by means of sacrifices, but altogether despise them, through help of the word of God, which aids those who look upwards to Him. And as it was the will of God that the doctrine of Jesus should prevail amongst men, the demons could effect nothing, although straining every nerve to accomplish the destruction of Christians; for they stirred up both princes, and senates, and rulers in every place,—nay, even nations themselves, who did not perceive the irrational and wicked procedure of the demons,—against the word, and those who believed in it; yet, notwithstanding, the word of God, which is more powerful than all other things, even when meeting with opposition, deriving from the opposition, as it were, a means of increase, advanced onwards, and won many souls, such being the will of God. And we have offered these remarks by way of a necessary digression. For we wished to answer the assertion of Celsus concerning the Jews, that they were “fugitives from Egypt, and that these men, beloved by God, never accomplished anything worthy of note.” And further, in answer to the statement that “they were never held in any reputation or account,” we say, that living apart as a “chosen nation and a royal priesthood,” and shunning intercourse with the many nations around them, in order that their morals might escape corruption, they enjoyed the protection of the divine power, neither coveting like the most of mankind the acquisition of other kingdoms, nor yet being abandoned so as to become, on account of their smallness, an easy object of attack to others, and thus be altogether destroyed; and this lasted so long as they were worthy of the divine protection. But when it became necessary for them, as a nation wholly given to sin, to be brought back by their sufferings to their God, they were abandoned (by Him), sometimes for a longer, sometimes for a shorter period, until in the time of the Romans, having committed the greatest of sins in putting Jesus to death, they were completely deserted.
* ↑ θείᾳ μοίρᾳ.
* ↑ καίτοιγε πάντα κάλων κινήσαντες.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book IV/Chapter XXXIV

Chapter XXXIV.
For we inquire of all those who employ such invocations of God, saying: Tell us, friends, who was Abraham, and what sort of person was Isaac, and what power did Jacob possess, that the appellation “God,” when joined with their name, could effect such wonders? And from whom have you learned, or can you learn, the facts relating to these individuals? And who has occupied himself with writing a history about them, either directly magnifying these men by ascribing to them mysterious powers, or hinting obscurely at their possession of certain great and marvellous qualities, patent to those who are qualified to see them? And when, in answer to our inquiry, no one can show from what history—whether Greek or Barbarian—or, if not a history, yet at least from what mystical narrative, the accounts of these men are derived, we shall bring forward the book entitled “Genesis,” which contains the acts of these men, and the divine oracles addressed to them, and will say, Does not the use by you of the names of these three ancestors of the race, establishing in the clearest manner that effects not to be lightly regarded are produced by the invocation of them, evidence the divinity of the men? And yet we know them from no other source than the sacred books of the Jews! Moreover, the phrases, “the God of Israel,” and “the God of the Hebrews,” and “the God who drowned in the Red Sea the king of Egypt and the Egyptians,” are formulæ frequently employed against demons and certain wicked powers. And we learn the history of the names and their interpretation from those Hebrews, who in their national literature and national tongue dwell with pride upon these things, and explain their meaning. How, then, should the Jews attempt to derive their origin from the first race of those whom Celsus supposed to be jugglers and deceivers, and shamelessly endeavour to trace themselves and their beginning back to these?—whose names, being Hebrew, are an evidence to the Hebrews, who have their sacred books written in the Hebrew language and letters, that their nation is akin to these men. For up to the present time, the Jewish names belonging to the Hebrew language were either taken from their writings, or generally from words the meaning of which was made known by the Hebrew language.
* ↑ εἴτε καὶ αὐτόθεν σεμνύνουσαν ἐν ἀποῤῥήτοις τοὺς ἄνδρας, εἴτε καὶ δι᾽ ὑπονοιῶν αἰνισσμένην τινὰ μεγάλα καὶ θαυμάσια τοῖς θεωρῆσαι αὐτὰ δυναμένοις;
* ↑ μυστικῆς ἀναγραφῆς.
* ↑ ἐροῦμέν τε· ὅτι μήποτε τὸ καὶ ὑφ᾽ ὑμῶν παραλαμβάνεσθαι τὰ ὀνόματα τῶν τριῶν τούτων γεναρχῶν τοῦ ἔθνους, τῇ ἐναργείᾳ καταλαμβανόντων, οὐκ εὐκαταφρόνητα ἀνύεσθαι ἐκ τῆς κατεπικλήσεως αὐτῶν, παρίστησι τὸ θεῖον τῶν ἀνδρῶν. Guietus would expunge the words τῇ ἐναργείᾳ καταλαμβανόντων.
* ↑ [See p. 511, supra, on the formula of benediction and exorcism, and compare Num. vi. 24.]
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book IV/Chapter XXXIII

Chapter XXXIII.
Immediately after this, Celsus, assailing the contents of the first book of Moses, which is entitled “Genesis,” asserts that “the Jews accordingly endeavoured to derive their origin from the first race of jugglers and deceivers, appealing to the testimony of dark and ambiguous words, whose meaning was veiled in obscurity, and which they misinterpreted to the unlearned and ignorant, and that, too, when such a point had never been called in question during the long preceding period.”  Now Celsus appears to me in these words to have expressed very obscurely the meaning which he intended to convey. It is probable, indeed, that his obscurity on this subject is intentional, inasmuch as he saw the strength of the argument which establishes the descent of the Jews from their ancestors; while again, on the other hand, he wished not to appear ignorant that the question regarding the Jews and their descent was one that could not be lightly disposed of. It is certain, however, that the Jews trace their genealogy back to the three fathers, Abraham, Isaac, and Jacob. And the names of these individuals possess such efficacy, when united with the name of God, that not only do those belonging to the nation employ in their prayers to God, and in the exorcising of demons, the words, “God of Abraham, and God of Isaac, and God of Jacob,” but so also do almost all those who occupy themselves with incantations and magical rites. For there is found in treatises on magic in many countries such an invocation of God, and assumption of the divine name, as implies a familiar use of it by these men in their dealings with demons. These facts, then—adduced by Jews and Christians to prove the sacred character of Abraham, and Isaac, and Jacob, the fathers of the Jewish race—appear to me not to have been altogether unknown to Celsus, but not to have been distinctly set forth by him, because he was unable to answer the argument which might be founded on them.
* ↑ ἀπὸ πρώτης σπορᾶς γοήτων καὶ πλάνων ἀνθρώπων.
* ↑ παρεξηούμενοι.
* ↑ [This formula he regards as an adumbration of the Triad (see our vol. ii. p. 101): thus, “the God of Abraham” = Fatherhood; “of Isaac” = Sonship; “of Jacob” = Wisdom, and the Founder of the New Israel.]