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THE PROLOGUE. 1

Experience, though none authority                  authoritative texts
Were in this world, is right enough for me
To speak of woe that is in marriage:
For, lordings, since I twelve year was of age,
(Thanked be God that is etern on live),              lives eternally
Husbands at the church door have I had five,2
For I so often have y-wedded be,
And all were worthy men in their degree.
But me was told, not longe time gone is
That sithen* Christe went never but ones                          since
To wedding, in the Cane
of Galilee,                               Cana
That by that ilk
example taught he me,                            same
That I not wedded shoulde be but once.
Lo, hearken eke a sharp word for the *****,
                   occasion
Beside a welle Jesus, God and man,
Spake in reproof of the Samaritan:
"Thou hast y-had five husbandes," said he;
"And thilke
man, that now hath wedded thee,                       that
Is not thine husband:" 3 thus said he certain;
What that he meant thereby, I cannot sayn.
But that I aske, why the fifthe man
Was not husband to the Samaritan?
How many might she have in marriage?
Yet heard I never tellen *in mine age
                      in my life
Upon this number definitioun.
Men may divine, and glosen* up and down;                        comment
But well I wot, express without a lie,
God bade us for to wax and multiply;
That gentle text can I well understand.
Eke well I wot, he said, that mine husband
Should leave father and mother, and take to me;
But of no number mention made he,
Of bigamy or of octogamy;
Why then should men speak of it villainy?
     as if it were a disgrace

Lo here, the wise king Dan
Solomon,                           Lord 4
I trow that he had wives more than one;
As would to God it lawful were to me
To be refreshed half so oft as he!
What gift
of God had he for all his wives?     special favour, licence
No man hath such, that in this world alive is.
God wot, this noble king, *as to my wit,
              as I understand
The first night had many a merry fit
With each of them, so well was him on live.         so well he lived
Blessed be God that I have wedded five!
Welcome the sixth whenever that he shall.
For since I will not keep me chaste in all,
When mine husband is from the world y-gone,
Some Christian man shall wedde me anon.
For then th' apostle saith that I am free
To wed, a' God's half, where it liketh me.             on God's part
He saith, that to be wedded is no sin;
Better is to be wedded than to brin.                              burn
What recketh* me though folk say villainy                 care *evil
Of shrewed* Lamech, and his bigamy?                     impious, wicked
I wot well Abraham was a holy man,
And Jacob eke, as far as ev'r I can.
                              know
And each of them had wives more than two;
And many another holy man also.
Where can ye see, *in any manner age,
                   in any period
That highe God defended* marriage                           forbade 5
By word express? I pray you tell it me;
Or where commanded he virginity?
I wot as well as you, it is no dread,
                            doubt
Th' apostle, when he spake of maidenhead,
He said, that precept thereof had he none:
Men may counsel a woman to be one,
                              a maid
But counseling is no commandement;
He put it in our owen judgement.
For, hadde God commanded maidenhead,
Then had he ******
wedding out of dread;
           condemned *doubt
And certes, if there were no seed y-sow,                          sown
Virginity then whereof should it grow?
Paul durste not commanden, at the least,
A thing of which his Master gave no hest.                      command
The dart* is set up for virginity;                             goal 6
Catch whoso may, who runneth best let see.
But this word is not ta'en of every wight,
But there as* God will give it of his might.             except where
I wot well that th' apostle was a maid,
But natheless, although he wrote and said,
He would that every wight were such as he,
All is but counsel to virginity.
And, since to be a wife he gave me leave
Of indulgence, so is it no repreve                   *scandal, reproach
To wedde me, if that my make
should die,                 mate, husband
Without exception
of bigamy;                          charge, reproach
All were it* good no woman for to touch            though it might be
(He meant as in his bed or in his couch),
For peril is both fire and tow t'assemble
Ye know what this example may resemble.
This is all and some, he held virginity
More profit than wedding in frailty:
(Frailty clepe I, but if that he and she           frailty I call it,
Would lead their lives all in chastity),                         unless

I grant it well, I have of none envy
Who maidenhead prefer to bigamy;
It liketh them t' be clean in body and ghost;                     *soul
Of mine estate
I will not make a boast.                      condition

For, well ye know, a lord in his household
Hath not every vessel all of gold; 7
Some are of tree, and do their lord service.
God calleth folk to him in sundry wise,
And each one hath of God a proper gift,
Some this, some that, as liketh him to shift.
      appoint, distribute
Virginity is great perfection,
And continence eke with devotion:
But Christ, that of perfection is the well,
                   fountain
Bade not every wight he should go sell
All that he had, and give it to the poor,
And in such wise follow him and his lore:
                     doctrine
He spake to them that would live perfectly, --
And, lordings, by your leave, that am not I;
I will bestow the flower of mine age
In th' acts and in the fruits of marriage.
Tell me also, to what conclusion
                          end, purpose
Were members made of generation,
And of so perfect wise a wight
y-wrought?                        being
Trust me right well, they were not made for nought.
Glose whoso will, and say both up and down,
That they were made for the purgatioun
Of *****, and of other thinges smale,
And eke to know a female from a male:
And for none other cause? say ye no?
Experience wot well it is not so.
So that the clerkes
be not with me wroth,                     scholars
I say this, that they were made for both,
That is to say, *for office, and for ease
                 for duty and
Of engendrure, there we God not displease.                 for pleasure

Why should men elles in their bookes set,
That man shall yield unto his wife her debt?
Now wherewith should he make his payement,
If he us'd not his silly instrument?
Then were they made upon a creature
To purge *****, and eke for engendrure.
But I say not that every wight is hold,                        obliged
That hath such harness* as I to you told,                     equipment
To go and use them in engendrure;
Then should men take of chastity no cure.
                         care
Christ was a maid, and shapen
as a man,                      fashioned
And many a saint, since that this world began,
Yet ever liv'd in perfect chastity.
I will not vie
with no virginity.                              contend
Let them with bread of pured
wheat be fed,                    purified
And let us wives eat our barley bread.
And yet with barley bread, Mark tell us can,8
Our Lord Jesus refreshed many a man.
In such estate as God hath *cleped us,
                    called us to
I'll persevere, I am not precious,
                         over-dainty
In wifehood I will use mine instrument
As freely as my Maker hath it sent.
If I be dangerous
God give me sorrow;            sparing of my favours
Mine husband shall it have, both eve and morrow,
When that him list come forth and pay his debt.
A husband will I have, I *will no let,
         will bear no hindrance
Which shall be both my debtor and my thrall,                     *slave
And have his tribulation withal
Upon his flesh, while that I am his wife.
I have the power during all my life
Upon his proper body, and not he;
Right thus th' apostle told it unto me,
And bade our husbands for to love us well;
All this sentence me liketh every deal.
                           whit

Up start the Pardoner, and that anon;
"Now, Dame," quoth he, "by God and by Saint John,
Ye are a noble preacher in this case.
I was about to wed a wife, alas!
What? should I bie
it on my flesh so dear?                  suffer for
Yet had I lever
wed no wife this year."                         rather
"Abide,"
quoth she; "my tale is not begun             wait in patience
Nay, thou shalt drinken of another tun
Ere that I go, shall savour worse than ale.
And when that I have told thee forth my tale
Of tribulation in marriage,
Of which I am expert in all mine age,
(This is to say, myself hath been the whip),
Then mayest thou choose whether thou wilt sip
Of *thilke tunne,
that I now shall broach.                   that tun
Beware of it, ere thou too nigh approach,
For I shall tell examples more than ten:
Whoso will not beware by other men,
By him shall other men corrected be:
These same wordes writeth Ptolemy;
Read in his Almagest, and take it there."
"Dame, I would pray you, if your will it were,"
Saide this Pardoner, "as ye began,
Tell forth your tale, and spare for no man,
And teach us younge men of your practique."
"Gladly," quoth she, "since that it may you like.
But that I pray to all this company,
If that I speak after my fantasy,
To take nought agrief* what I may say;                         to heart
For mine intent is only for to play.

Now, Sirs, then will I tell you forth my tale.
As ever may I drinke wine or ale
I shall say sooth; the husbands that I had
Three of them were good, and two were bad
The three were goode men, and rich, and old
Unnethes mighte they the statute hold      they could with difficulty
In which that they were bounden unto me.                   obey the law
Yet wot well what I mean of this, pardie.
                       *by God
As God me help, I laugh when tha
Daniel Handschuh  Nov 2015
Utopia
Daniel Handschuh Nov 2015
Tingly under the daisies;
   Glassy-eyed, glazed, greasy;
   Shaking, shivering, shuddering,
   Wishing, wandering, whimpering,
   Westernizing—
   Romanizing—
   Constitutionalizing—
   Institutionalizing—
   Perpetually searching
   And dying
   And living,
   Watching Death survive
   And scythe the frolickers,
   The prancers,
   The rompers,
   The merrymakers.
   A rose clamped between his
   Grinning teeth glistens brightly,
   And he dances so joyously.
   “Yes!” say the naysayers,
   Confused are the soothsayers,
   Lost are the cartographers.
   Oh, Utopia!
   The monks are extravagant;
   The meditations are a farce!
   The preachers are beggars
   And swindlers and chargers,
   And Machiavelli fulfills his wishes!
   Babies are stillborn, stabbed, and
   Ritualistically sacrificed,
   And their blood is spilled, drunk,
   Slathered over the ***** man.
   The evangelists scream and lie:
   “You are all predestined to die!”
   Oh, hail Utopia!
   Wedded are the girls to the girls;
   Wedded are the boys to the boys;
   Wedded is Death to Death,
   Life to Life,
   And Life to Death.
   Wedded are the living to the existent.
   And the milking babes are slaughtered
   Ceremoniously,
   Surreptitiously,
   Ostentatiously.
   Oh, hail great Utopia!
   We are all dead and unintelligent:
   Laugh, laugh, Einstein, at your
   Stupidity.
   Laugh, laugh, Temple Grandin at
   Your retardation.
   Laugh, laugh, laugh!
   Look at the sluggard, thou ant;
   Look at the boy, sobbing wolf;
   Aesop was drunk,
   Aristotle was delusional,
   Michelangelo was blind,
   Beethoven could hear,
   Poe was sane.
   And I can't read.
   They ramble,
   I watch.
   They sleep,
   I watch.
   They dream,
   I watch.
   They sleep-talk,
   I watch.
   They scream,
   I watch.
   They choke,
   I watch.
   They suffocate,
   I watch.
   Stone-faced, I stare;
   Raspingly, I breathe;
   Uncontrollably, I twitch;
   Inwardly, I rage.
   I hope you die, I hope you die.
   I hope you bleed, I hope you die.
   I want you begging and crying,
   I want you blubbering at my feet,
   I want you gnashing at my ankles,
   I want you writhing in pain,
   I want your arm twisted off,
   Cracking with the snapping sinews, I want your beating heart in my hands, I want your genitals uprooted and stuffed in your throat, I want your stomach so I can eat the still-digesting food, I want your shrunken head and I want to force my thumbs into your unblinking eyes and I want to tear your face in two and I want you to die, I want you to die, I want you to die, I want you to die, I want you to die, I want you to die, I want you to die, I want you to die, to die, to die, to die, to die, to die, to die, to die, to die, to die and die and die and die and die and die and die and die and die and die and die and die and die and die.
a princess sits in her royal lounge
troubled at mind, restless of heart
trembling limbs and parched tongue
the rivers in her eyes betray
the sorrow that drowns her soul
with shaking fingers she struggles
for a firm grip on her quill
her heart pours out in fluid words
to express a love nursed for years

“My Lord, from childhood I have heard
of your courageous acts and kind character
of your handsomeness and perfectness
and I am unable to draw my mind away
from thoughts of you and yours
I am shamelessly besotted by you
Like a sunflower that is drawn to the sun
I am drawn to you
It is against the common notion
for a woman to ask a man
to take her hand in marriage
I break every tradition,
but Mukunda, answer my question-
which woman, high-born
and well-versed in all the arts,
will not wish to be your consort-
and besides I have already considered myself
wedded to you, in thought and spirit
is it not immoral then
when I consider myself a married woman
and when I am already yours
body, mind and soul,
to allow me another marriage?
My brother Rukmi has arranged
a marriage for me, and it is in the morrow
my heart sinks in sorrow
you are my saviour-
it behooves you to come
and claim what is yours
and how to accomplish it without needless bloodshed
need not cause you worry, for I have a plan
tomorrow morning I shall go for my pre-nuptial prayer
at the temple in the outskirts
away from curious eyes
and it is from there
that you can take me
please do come Krishna and save me
from this mockery of a marriage
I have already said that I am yours
and if you do not come, I shall
with no second thought ensure
that I am no longer alive
to be the object of another man’s desire
and if not in this birth, we shall
in another birth be man and wife”


she seals the letter with  burning tears
and entrusts in a priest’s willing hands to deliver
this receptacle of her hopes and fears
a sliver of hope begins to glimmer
as exhaustion finally takes over
and sleep beckons with gentle hands
to distant happier lands

In the morning she awakes
mind no more clouded or deluded
a faith unshaken that strengthens
as her messenger arrives
bearing happy news
her heart gladdens

Krishna will come – of that she is sure
a love denied will now be hers
the blush of excitement gives way
to shyness - kept so far at bay
the letter was written boldly enough
but now her maiden coyness asserts its sway
with eager pulsing heart she awaits
the moment of freedom and fastening
with her love – it seems too long a day!

In her best finery she is bedecked
a bride blossoming like a flower
eyes shining like diamonds
in their excitement
nocturnal hair that falls to her waist
in a tidy plait
lips tinged with a secret smile
an accompaniment to her glowing face
her blush spreads
like a rose amongst jasmines

with slow sure steps
and comely gait
eyes glistening with hope
and conviction strengthened with faith
she proceeds towards the temple
with sincere emotion she prays

“Devi Parvati, with your motherly grace
look upon me with your kind gaze
as once through penance you gained
your true love as a husband
I too embark today
on a quest to find my way
to him who is my very soul- I pray
let Krishna me my husband”


As every minute passes hope grows
and then she hears his majestic roar
like  a dark thunder-cloud he appears
his turmeric vestment blowing in the wind
and like lighting in the night sky
suddenly and nimbly he hoists her
onto his chariot and they are away

and then the powerful anticipation of this moment gave way
to its pure enjoyment, the company of the loved one

and thus it was that the unflinching Rukmini
wedded Krishna one day.

- Vijayalakshmi Harish
        10.9.2012

Copyright © Vijayalakshmi Harish
V. TO APHRODITE (293 lines)

(ll. 1-6) Muse, tell me the deeds of golden Aphrodite the
Cyprian, who stirs up sweet passion in the gods and subdues the
tribes of mortal men and birds that fly in air and all the many
creatures that the dry land rears, and all the sea: all these
love the deeds of rich-crowned Cytherea.

(ll. 7-32) Yet there are three hearts that she cannot bend nor
yet ensnare.  First is the daughter of Zeus who holds the aegis,
bright-eyed Athene; for she has no pleasure in the deeds of
golden Aphrodite, but delights in wars and in the work of Ares,
in strifes and battles and in preparing famous crafts.  She first
taught earthly craftsmen to make chariots of war and cars
variously wrought with bronze, and she, too, teaches tender
maidens in the house and puts knowledge of goodly arts in each
one's mind.  Nor does laughter-loving Aphrodite ever tame in love
Artemis, the huntress with shafts of gold; for she loves archery
and the slaying of wild beasts in the mountains, the lyre also
and dancing and thrilling cries and shady woods and the cities of
upright men.  Nor yet does the pure maiden Hestia love
Aphrodite's works.  She was the first-born child of wily Cronos
and youngest too (24), by will of Zeus who holds the aegis, -- a
queenly maid whom both Poseidon and Apollo sought to wed.  But
she was wholly unwilling, nay, stubbornly refused; and touching
the head of father Zeus who holds the aegis, she, that fair
goddess, sware a great oath which has in truth been fulfilled,
that she would be a maiden all her days.  So Zeus the Father gave
her an high honour instead of marriage, and she has her place in
the midst of the house and has the richest portion.  In all the
temples of the gods she has a share of honour, and among all
mortal men she is chief of the goddesses.

(ll. 33-44) Of these three Aphrodite cannot bend or ensnare the
hearts.  But of all others there is nothing among the blessed
gods or among mortal men that has escaped Aphrodite.  Even the
heart of Zeus, who delights in thunder, is led astray by her;
though he is greatest of all and has the lot of highest majesty,
she beguiles even his wise heart whensoever she pleases, and
mates him with mortal women, unknown to Hera, his sister and his
wife, the grandest far in beauty among the deathless goddesses --
most glorious is she whom wily Cronos with her mother Rhea did
beget: and Zeus, whose wisdom is everlasting, made her his chaste
and careful wife.

(ll. 45-52) But upon Aphrodite herself Zeus cast sweet desire to
be joined in love with a mortal man, to the end that, very soon,
not even she should be innocent of a mortal's love; lest
laughter-loving Aphrodite should one day softly smile and say
mockingly among all the gods that she had joined the gods in love
with mortal women who bare sons of death to the deathless gods,
and had mated the goddesses with mortal men.

(ll. 53-74) And so he put in her heart sweet desire for Anchises
who was tending cattle at that time among the steep hills of
many-fountained Ida, and in shape was like the immortal gods.
Therefore, when laughter-loving Aphrodite saw him, she loved him,
and terribly desire seized her in her heart.  She went to Cyprus,
to Paphos, where her precinct is and fragrant altar, and passed
into her sweet-smelling temple.  There she went in and put to the
glittering doors, and there the Graces bathed her with heavenly
oil such as blooms upon the bodies of the eternal gods -- oil
divinely sweet, which she had by her, filled with fragrance.  And
laughter-loving Aphrodite put on all her rich clothes, and when
she had decked herself with gold, she left sweet-smelling Cyprus
and went in haste towards Troy, swiftly travelling high up among
the clouds.  So she came to many-fountained Ida, the mother of
wild creatures and went straight to the homestead across the
mountains.  After her came grey wolves, fawning on her, and grim-
eyed lions, and bears, and fleet leopards, ravenous for deer: and
she was glad in heart to see them, and put desire in their
*******, so that they all mated, two together, about the shadowy
coombes.

(ll. 75-88) (25) But she herself came to the neat-built shelters,
and him she found left quite alone in the homestead -- the hero
Anchises who was comely as the gods.  All the others were
following the herds over the grassy pastures, and he, left quite
alone in the homestead, was roaming hither and thither and
playing thrillingly upon the lyre.  And Aphrodite, the daughter
of Zeus stood before him, being like a pure maiden in height and
mien, that he should not be frightened when he took heed of her
with his eyes.  Now when Anchises saw her, he marked her well and
wondered at her mien and height and shining garments.  For she
was clad in a robe out-shining the brightness of fire, a splendid
robe of gold, enriched with all manner of needlework, which
shimmered like the moon over her tender *******, a marvel to see.

Also she wore twisted brooches and shining earrings in the form
of flowers; and round her soft throat were lovely necklaces.

(ll. 91-105) And Anchises was seized with love, and said to her:
'Hail, lady, whoever of the blessed ones you are that are come to
this house, whether Artemis, or Leto, or golden Aphrodite, or
high-born Themis, or bright-eyed Athene.  Or, maybe, you are one
of the Graces come hither, who bear the gods company and are
called immortal, or else one of those who inhabit this lovely
mountain and the springs of rivers and grassy meads.  I will make
you an altar upon a high peak in a far seen place, and will
sacrifice rich offerings to you at all seasons.  And do you feel
kindly towards me and grant that I may become a man very eminent
among the Trojans, and give me strong offspring for the time to
come.  As for my own self, let me live long and happily, seeing
the light of the sun, and come to the threshold of old age, a man
prosperous among the people.'

(ll. 106-142) Thereupon Aphrodite the daughter of Zeus answered
him: 'Anchises, most glorious of all men born on earth, know that
I am no goddess: why do you liken me to the deathless ones?  Nay,
I am but a mortal, and a woman was the mother that bare me.
Otreus of famous name is my father, if so be you have heard of
him, and he reigns over all Phrygia rich in fortresses.  But I
know your speech well beside my own, for a Trojan nurse brought
me up at home: she took me from my dear mother and reared me
thenceforth when I was a little child.  So comes it, then, that I
well know you tongue also.  And now the Slayer of Argus with the
golden wand has caught me up from the dance of huntress Artemis,
her with the golden arrows.  For there were many of us, nymphs
and marriageable (26) maidens, playing together; and an
innumerable company encircled us: from these the Slayer of Argus
with the golden wand rapt me away.  He carried me over many
fields of mortal men and over much land untilled and unpossessed,
where savage wild-beasts roam through shady coombes, until I
thought never again to touch the life-giving earth with my feet.
And he said that I should be called the wedded wife of Anchises,
and should bear you goodly children.  But when he had told and
advised me, he, the strong Slayer of Argos, went back to the
families of the deathless gods, while I am now come to you: for
unbending necessity is upon me.  But I beseech you by Zeus and by
your noble parents -- for no base folk could get such a son as
you -- take me now, stainless and unproved in love, and show me
to your father and careful mother and to your brothers sprung
from the same stock.  I shall be no ill-liking daughter for them,
but a likely.  Moreover, send a messenger quickly to the swift-
horsed Phrygians, to tell my father and my sorrowing mother; and
they will send you gold in plenty and woven stuffs, many splendid
gifts; take these as bride-piece.  So do, and then prepare the
sweet marriage that is honourable in the eyes of men and
deathless gods.'

(ll. 143-144) When she had so spoken, the goddess put sweet
desire in his heart.  And Anchises was seized with love, so that
he opened his mouth and said:

(ll. 145-154) 'If you are a mortal and a woman was the mother who
bare you, and Otreus of famous name is your father as you say,
and if you are come here by the will of Hermes the immortal
Guide, and are to be called my wife always, then neither god nor
mortal man shall here restrain me till I have lain with you in
love right now; no, not even if far-shooting Apollo himself
should launch grievous shafts from his silver bow.  Willingly
would I go down into the house of Hades, O lady, beautiful as the
goddesses, once I had gone up to your bed.'

(ll. 155-167) So speaking, he caught her by the hand.  And
laughter-loving Aphrodite, with face turned away and lovely eyes
downcast, crept to the well-spread couch which was already laid
with soft coverings for the hero; and upon it lay skins of bears
and deep-roaring lions which he himself had slain in the high
mountains.  And when they had gone up upon the well-fitted bed,
first Anchises took off her bright jewelry of pins and twisted
brooches and earrings and necklaces, and loosed her girdle and
stripped off her bright garments and laid them down upon a
silver-studded seat.  Then by the will of the gods and destiny he
lay with her, a mortal man with an immortal goddess, not clearly
knowing what he did.

(ll. 168-176) But at the time when the herdsmen driver their oxen
and hardy sheep back to the fold from the flowery pastures, even
then Aphrodite poured soft sleep upon Anchises, but herself put
on her rich raiment.  And when the bright goddess had fully
clothed herself, she stood by the couch, and her head reached to
the well-hewn roof-tree; from her cheeks shone unearthly beauty
such as belongs to rich-crowned Cytherea.  Then she aroused him
from sleep and opened her mouth and said:

(ll. 177-179) 'Up, son of Dardanus! -- why sleep you so heavily?
-- and consider whether I look as I did when first you saw me
with your eyes.'

(ll. 180-184) So she spake.  And he awoke in a moment and obeyed
her.  But when he saw the neck and lovely eyes of Aphrodite, he
was afraid and turned his eyes aside another way, hiding his
comely face with his cloak.  Then he uttered winged words and
entreated her:

(ll. 185-190) 'So soon as ever I saw you with my eyes, goddess, I
knew that you were divine; but you did not tell me truly.  Yet by
Zeus who holds the aegis I beseech you, leave me not to lead a
palsied life among men, but have pity on me; for he who lies with
a deathless goddess is no hale man afterwards.'

(ll. 191-201) Then Aphrodite the daughter of Zeus answered him:
'Anchises, most glorious of mortal men, take courage and be not
too fearful in your heart.  You need fear no harm from me nor
from the other blessed ones, for you are dear to the gods: and
you shall have a dear son who shall reign among the Trojans, and
children's children after him, springing up continually.  His
name shall be Aeneas (27), because I felt awful grief in that I
laid me in the bed of mortal man: yet are those of your race
always the most like to gods of all mortal men in beauty and in
stature (28).

(ll. 202-217) 'Verily wise Zeus carried off golden-haired
Ganymedes because of his beauty, to be amongst the Deathless Ones
and pour drink for the gods in the house of Zeus -- a wonder to
see -- honoured by all the immortals as he draws the red nectar
from the golden bowl.  But grief that could not be soothed filled
the heart of Tros; for he knew not whither the heaven-sent
whirlwind had caught up his dear son, so that he mourned him
always, unceasingly, until Zeus pitied him and gave him high-
stepping horses such as carry the immortals as recompense for his
son.  These he gave him as a gift.  And at the command of Zeus,
the Guide, the slayer of Argus, told him all, and how his son
would be deathless and unageing, even as the gods.  So when Tros
heard these tidings from Zeus, he no longer kept mourning but
rejoiced in his heart and rode joyfully with his storm-footed
horses.

(ll. 218-238) 'So also golden-throned Eos rapt away Tithonus who
was of your race and like the deathless gods.  And she went to
ask the dark-clouded Son of Cronos that he should be deathless
and live eternally; and Zeus bowed his head to her prayer and
fulfilled her desire.  Too simply was queenly Eos: she thought
not in her heart to ask youth for him and to strip him of the
slough of deadly age.  So while he enjoyed the sweet flower of
life he lived rapturously with golden-throned Eos, the early-
born, by the streams of Ocean, at the ends of the earth; but when
the first grey hairs began to ripple from his comely head and
noble chin, queenly Eos kept away from his bed, though she
cherished him in her house and nourished him with food and
ambrosia and gave him rich clothing.  But when loathsome old age
pressed full upon him, and he could not move nor lift his limbs,
this seemed to her in her heart the best counsel: she laid him in
a room and put to the shining doors.  There he babbles endlessly,
and no more has strength at all, such as once he had in his
supple limbs.

(ll. 239-246) 'I would not have you be deathless among the
deathless gods and live continually after such sort.  Yet if you
could live on such as now you are in look and in form, and be
called my husband, sorrow would not then enfold my careful heart.

But, as it is, harsh (29) old age will soon enshroud you --
ruthless age which stands someday at the side of every man,
deadly, wearying, dreaded even by the gods.

(ll. 247-290) 'And now because of you I shall have great shame
among the deathless gods henceforth, continually.  For until now
they feared my jibes and the wiles by which, or soon or late, I
mated all the immortals with mortal women, making them all
subject to my will.  But now my mouth shall no more have this
power among the gods; for very great has been my madness, my
miserable and dreadful madness, and I went astray out of my mind
who have gotten a child beneath my girdle, mating with a mortal
man.  As for the child, as soon as he sees the light of the sun,
the deep-breasted mountain Nymphs who inhabit this great and holy
mountain shall bring him up.  They rank neither with mortals nor
with immortals: long indeed do they live, eating heavenly food
and treading the lovely dance among the immortals, and with them
the Sileni and the sharp-eyed Slayer of Argus mate in the depths
of pleasant caves; but at their birth pines or high-topped oaks
spring up with them upon the fruitful earth, beautiful,
flourishing trees, towering high upon the lofty mountains (and
men call them holy places of the immortals, and never mortal lops
them with the axe); but when the fate of death is near at hand,
first those lovely trees wither where they stand, and the bark
shrivels away about them, and the twigs fall down, and at last
the life of the Nymph and of the tree leave the light of the sun
together.  These Nymphs shall keep my son with them and rear him,
and as soon as he is come to lovely boyhood, the goddesses will
bring him here to you and show you your child.  But, that I may
tell you all that I have in mind, I will come here again towards
the fifth year and bring you my son.  So soon as ever you have
seen him -- a scion to delight the eyes -- you will rejoice in
beholding him; for he shall be most godlike: then bring him at
once to windy Ilion.  And if any mortal man ask you who got your
dear son beneath her girdle, remember to tell him as I bid you:
say he is the offspring of one of the flower-like Nymphs who
inhabit this forest-clad hill.  But if you tell all and foolishly
boast that you lay with ric
When the Himalayan peasant meets the he-bear in his pride,
He shouts to scare the monster, who will often turn aside.
But the she-bear thus accosted rends the peasant tooth and nail.
For the female of the species is more deadly than the male.

When Nag the basking cobra hears the careless foot of man,
He will sometimes wriggle sideways and avoid it if he can.
But his mate makes no such motion where she camps beside the trail.
For the female of the species is more deadly than the male.

When the early Jesuit fathers preached to Hurons and Choctaws,
They prayed to be delivered from the vengeance of the squaws.
’Twas the women, not the warriors, turned those stark enthusiasts pale.
For the female of the species is more deadly than the male.

Man’s timid heart is bursting with the things he must not say,
For the Woman that God gave him isn’t his to give away;
But when hunter meets with husband, each confirms the other’s tale—
The female of the species is more deadly than the male.

Man, a bear in most relations-worm and savage otherwise,—
Man propounds negotiations, Man accepts the compromise.
Very rarely will he squarely push the logic of a fact
To its ultimate conclusion in unmitigated act.

Fear, or foolishness, impels him, ere he lay the wicked low,
To concede some form of trial even to his fiercest foe.
Mirth obscene diverts his anger—Doubt and Pity oft perplex
Him in dealing with an issue— to the scandal of The ***!

But the Woman that God gave him, every fibre of her frame
Proves her launched for one sole issue, armed and engined for the same;
And to serve that single issue, lest the generations fail,
The female of the species must be deadlier than the male.

She who faces Death by torture for each life beneath her breast
May not deal in doubt or pity—must not swerve for fact or jest.
These be purely male diversions—not in these her honour dwells.
She the Other Law we live by, is that Law and nothing else.

She can bring no more to living than the powers that make her great
As the Mother of the Infant and the Mistress of the Mate.
And when Babe and Man are lacking and she strides unclaimed to claim
Her right as femme (and baron), her equipment is the same.

She is wedded to convictions—in default of grosser ties;
Her contentions are her children, Heaven help him who denies!—
He will meet no suave discussion, but the instant, white-hot, wild,
Wakened female of the species warring as for spouse and child.

Unprovoked and awful charges— even so the she-bear fights,
Speech that drips, corrodes, and poisons—even so the cobra bites,
Scientific vivisection of one nerve till it is raw
And the victim writhes in anguish—like the Jesuit with the squaw!

So it cames that Man, the coward, when he gathers to confer
With his fellow-braves in council, dare not leave a place for her
Where, at war with Life and Conscience, he uplifts his erring hands
To some God of Abstract Justice—which no woman understands.

And Man knows it! Knows, moreover, that the Woman that God gave him
Must command but may not govern—shall enthral but not enslave him.
And She knows, because She warns him, and Her instincts never fail,
That the Female of Her Species is more deadly than the Male.
THE RAT AND THE PREGNANT WOMAN


A story poem

BY

Alexander K Opicho
(Eldoret, Kenya;aopicho@yahoo.com)



Dedicated to;
My mother Neddy Nabisino Mayende Kuloba Makhakara
And her mother Maritini Nabengele Nasenya Mulemia Namugugu Ilungu wa Wenwa.
The story telling power of these two ladies is the primary source of my passion and love for humorous and peace bettling stories. I owe them all the recognitions.







OPENING SONG
How do I start telling this story that I got from my
Grandmothers when sited around the fire yard in the evening?
I don’t know how to start surely,
For to day I am very shy; all of your eyes
Are on me, looking at me like ocean of looking organs
But let me embolden my self with the belt
Of a story teller that my grand father gave me
And commanded me to preach peace
Through story telling in every place I go
So my spiritual service to humanity is telling stories
Is to soothe and heal wounds of humanity
By softly telling peaceful stories
Let me then cough to clear my voice and start;

Long time ago, but not very long time
Some where between the centuries of twelve hundred
And seventeen hundred after the death of the other Jewish
Story teller who died without a wife, who died on the cross
But others say he died on the stake, his name was Jesus,
There existed only two kingdoms in land which is known today
As Bukusu land found in the present east Africa or Indian Ocean coastal Africa,
The first occupants of this vast land is the sons and daughters of Babukusu
Or the ones who like selling ironsmith products
And hence the name the people of Bukusu; the people who sell,
The two kingdoms were the Kingdom of muntu and the kingdom of manani
The citizens in the kingdom of muntu were short men and short women
Handsome and beautiful, slender and not assertive in their physical disposition
But the citizens of the kingdom of manani were all cyclopic,
In their everything; the manner of walking, talking farting, micturating
Farming, breathing, snoring, smiling, singing, whispering
Their whisper was a noisy as the tropical thunderclap
They were tall men and tall women, very tall
Their young person was as short as the tallest
Person in the kingdom of muntu,
When one of the citizen of manani snores
All the citizens of Muntu along together with,
Their king Walumoli wa Muntu had no option
But remain awake throughout the night,
Because the cacophony of a snore from
The sleeping courts of Manani was not bearable,

On many occasions Walumoli wa Muntu
The conscientious king of the muntu kingdom
Had arranged to talk to Silinki wa Namunguba
The ostensible king of the Manani Kingdom
About the cacophonous sleep robbing
Snores of daughters and sons in neighbour kingdom of Manani
Only to cow and chicken away in a feat of prudence
Lest Silinki wa Namunguba will suspect him for being
A night runner or a thief of *** perhaps
Who roams his compound during the wee of the night
In hunt of any of Namunguba’s wife maybe
Perchance having gone out for a mid-night *******,
This is how legendary snores of the sons and daughters
Of Silinki wa Namunguba the king of Manani
Has remained unchecked for ever till today,

One time an ugly passer by happened to be seen
Traversing the kingdom of muntu
In the early afternoon some two
Hours after Walumoli the king
Had just cleared the last plate
Of the mid day meal from
His last wife Khatembete Kho Bwibo Khakhalikaha Nobwoya
He always eats her food last in the afternoon
Because it comes on the table steaming youthfulness
He loves his Khatembete wife, the wife of his old age
The wife he married by use and show of the royal regalia
The powers and dignity of the king of muntu
He married her when he his a king, the scepter in his hand,

Going back to the ugly passer by
It was never known where he came from
Not from the east where the Indian Ocean is
Not from the west where the vastness of the land
Of black people of Baganda and Bacongo
Baigbo and Bayoruba or Bafulana of Nigeria
Or the sons of Madiokor Ngoni Diop in the Senegal,
Not from the south from shaka the Zulu and Mandella the wise one
Not from north in the land of Dinka and Nuer, Ethiopian Jewish and the Egyptians,
The passerby was ugly and from no where, in a dress and
A very ***** dress that fumed out a malodorously stenching reek
He was a man in attires of a woman; this was a taboo in the land of muntu
He was left handed and a heavy weight stammerer, with an appalling
Protuberation of   a hunched back, an enormous hunchback
Enmassing entired of his masculine shoulders,
When the wind blew his loose dress followed it
Leaving the man’s thighs and then bossom naked,
Leading bystanders to a strange discovery; he was not circumcised
He was old like any other father, he had beards
But not yet circumcised, his ***** ends in corkscrew of a sheath,
This was a taboo in the land of muntu, in the kingdom of muntu
Which Walumoli wa Muntu the son of Mukitang’a Mutukuika ruled
For the spirits, gods and ancestors as well as foremen of the kingdom
Behooved that all male offsprings of the kingdom of muntu
Whether born in marriage or out of the wedlock
Born the blood or born as a ******* must and must be
Circumcised in the early teen hood
They must be circumcised before they grow the hairs
On the face, on the chest, in the scapula and on the areas
Surrounding the testicles, the **** and the endings of the backbone,
The man again had six fingers on the legs and on the hands
He walks slowly like a porcupine, his dress was in tartars
He was violent to every one he met
Insulting old people and old women with words
Of bad manners not used in the kingdom of muntu,
He terrified and beat young children, including the royal children
And grand children of Walumoli the king of muntu
He again had to beat and chase nine young virgins
Who had come from the palace of Walumoli the king of Muntu
Away from the forest when they picking fire wood
As well as playing a game of hide and seek with other palace lads,
The ugly passer by then chased to get hold of the
Nalukosi the first born daughter of
Khatembete Kho Bwibo Khakhalikaha Nobwoya
The beloved last wife of the king of Muntu
All other virgins ran home, but Nalukosi remained behind
In the inextricable grip of the ugly passer by
She screamed with hysteria of a hypochondriac
She screamed and kicked with her wholesome mighty
The stubborn passer by never left her alone
She gnawed the ugly passer by with
Her girlish claws of her fingernails
But is like the passer by was mentally disordered
He was a ******* of some time
He derived some pleasure and instead
Enjoyed the girlish scratches of his captive,
Before the eight running virgins reached the palace
Together with their companions, the playmate lads
The shrilling scream of the captive Nalukosi
Was sharply heard at the palace, first by King Walumoli
Who called his wife Khatembete Kho Bwibo Khakhalikha Nobwoya
To come out of the hut, the kitchen and help to listen,
Immediately Mukisu wa Mujonji the palace keeper surfaced
His face displayed genuine askance of an adept military man
Whose martial arts have rusted for a week without usage
He confirmed to the king that the cry from the forest
Is of the one from this royal home of your majesty the king
And none other than the ****** princes Nalukosi Mukoyonjo
The pride of her father, the eye of the palace,
Without hesitation the king permitted the wallabying Mukisu ,
Permission to run in a military dint and find out whatever that
Was eating Nalukosi Mukoyonjo the familial heart of the king,
Mukisu wa Mujonji who was clearly known in the kingdom of muntu,
For his swift running like a desert kite, he already twice chased
And gotten single handedly two male gazelles,
Without aid of a dog nor aid of fellow hunters
And delivered them to the king as a present to the palace
Which he achieved because of the speed of his legs,
On this royal permission he unsheathed his matchette
And went away like any arrow from the bow
His shirt trailing behind him like mare’s tail
Or like the flag on the post on a windy day,
Not a lot of time passed.
Mukisu wa Mujonji is at the spot of struggle,
Between Nalukosi and the Ugly passerby
There was no question or talking,
The first thing was Mukisu to sink the Matchette
With all of his mighty into the tummy of the ugly stranger
The bowels of the ugly stranger opened puffwiiii!
He breathed and gasped twice then succumbed to death.
His grip still strong on the leg of Nalukosi Mukoyonjo
The ugly passer by reached the rigor Mortis
When Nalukosi was still strongly gripped in his
Beastly hand, Mukisu wa Mujonji with all the skills
Used a Sharp matchette again; chopped of the hand
Of the ugly dead passer by off, from its torso
At the point of the muscular elbow,
Now Nalukosi was extricated, but not fully
From the grip of the dead ugly stranger,
The chopped off hand is still knotted at her leg
Around her leg, the dead hand also grips.
Nalukosi jumped here and there to throw away
The leg and the dead hand, but it was not easy to throw
The hand still stubbornly gripped around her angle,
*** time passed, each and every one of the kingdom came
Including the king Walumoli wa Muntu himself
And his nine wives, Khatembete Khobwibo Khakhalikha Nobwoya
Came last, as she was energyless due to rudely shocking tidings
Which the escaping virgins and lads had given her
That the ugly passer by had turned into the ogre
And had swallowed her daughter Nalukosi
That he had swallowed her piecemeal without chewing,
People of muntu came and found the ugly passerby dead
The left had chopped off its torso
But still hanging loosely on the leg of Nalukosi
Nalukosi jumping, kicking, screaming
Screaming away the dead hand from the grip of leg
But nothing had forthcame her way,
Walumoli wa Muntu could not afford to see
The hand on the leg of her beloved daughter
What could he tell his wife, is your all know
Dear reader and audience to this song;
Even the mighty and the wise ones
Generously bend when under the pressure of love,
Out of this dint, even before Mukisu wa Mujonji
Could display his next military card
Walumoli wa Muntu grapped the dead hand
That stuck of the leg of her daughter
And pulled it with another force that
No man born of woman has
Never used since the creation of the earth
By the gods and spirits of Muntu,
The hand come off, he throw it
On the cadaver of the ugly stranger,
He clicked and clicked and hissed
With anger like a wild turkey
In the African thorny forest,
He ordered the dead one to be buried
Their without haste, nor ceremony
Mukisu wa Mujonji buried the body
Quickly in a brief moment with precision
As if he was taking notes
From the lines of the poem
OF Pablo Neruda on how
To bury a dog behind the house
This time burying an ugly stranger
Behind the forts of the kingdom,
After all these women, children and men
Of muntu plus their king Walumoli
Went back to their houses hilariously
Broken into a song and a wild *** dance;
Makoe eehe! Makoe !
Nifwe Talangi Makoe !
Talangi!
Khwaula embogo sitella
Nifwe Talangi!
They sang up to midnight before
They all retired to their beds
Respective beds with panting thoraces
From heavy singing and dancing.

There is connection and disconexion between
The living and the dead, the living fear the dead
And dead loves the living,
The dead want the company of the living
For the living to accompany in the land of the dead,
When the ugly stranger was killed
And buried uncircumcised with the hunch
Not plucked out of his back
The gods and the livings dead
In the realm of the ancestors
Of the kingdom of Muntu were not happy,
They never wanted uncircumcised old man
With a hunch back to join them
And worse enough with the six fingers,
The gods and ancestors really god annoyed
That Walumoli wa Muntu has done them bad
He is only caring for the living, the pre-mortals
Especially his last wife and the daughter
But he has neglected the ancestors,
Why trash to ancestors a stark humanity,
They communed among themselves
And resolved to sent Namaroro
The god of dreams, dreams as messages
From the ancestors and dreams from the gods
Namaroro visited Namunyu Lubunda the palace
Prophet in the Kingdom of Muntu to pass
The message vesseling unhappiness of the ancestors
And gods in a blend of gloomy read to execute
A vendetta;
This is when in the wee of the night that Namunyu Lubunda
Dreamed and had a vision of a old man from
The east is warning of the coming long spell of starvation
That will befall the kingdom of Muntu for ten years
                                      That Namaroro told Namunyu Lubunda
As for ten seasons of foodlessness
Behold a begging kingdom
Behold a starving throne,
The scepter of Muntu is a disgrace
To the holder
Then Namunyu Lubunda set forth by dawn
To the Palace to meet Walumoli wa Muntu
In his, palace before any other royal chores come up,
Both good and bad luck combined
Only to have Namunyu Lubunda to get the king at the palace
He got him fresh and relaxed chewing the cup of fortune
In his full ego, all his wives had submitted to the morning dishes
To his dining hall in the palace, he moved his hands from
One plate of food to the other.
Namunyu Lubunda entered with a submissive salutation
To the royal, He bowed and declared the glory of the king
In typical standards of the ethnic composition of the house of Muntu
Walumoli wa Muntu Mukitang’a Mutukuika
Majave Kutusi Mbirira Omwene esimbo ya
Kumukasa,
Walumoli responded with a feat of dignity to Namunyu Lubunda
The palace prophet, as he roared to him; come in
Come in son of Lubunda son of our people,
He did mention the name of Namunyu Lubunda father
As he fears his words may escape with the power
Of his kingdom the scepter of Muntu
To other insignificant families in the kingdom,
Let me announce what brings me here; intoned Namunyu
Go ahead and announce my holiness
s the prophet of this kingdom; responded Walumoli,
Misfortune is awaiting the kingdom
It will eat this kingdom away
Like a ravenous hyena on the ewe’s tail
The ancestors and the spirits of this land
This kingdom of yours the son of Muntu
Are immensely offended with your recent behaviour
In which you commandeered all villages
In your kingdom; from east and west
The **** the innocent passer by
With your owner hands that handle the scepter
You killed and lay to rest the foreigner
A pure omurende to the kingdom of muntu
You buried him uncircumcised without contrite
In the cemeteries of our foremen who asleep and circumcised
Why did you lower the dignity of our forefathers
Who never share a roof with uncircumcised person
To share the ancestral realm; our emagombe
With hunchback foreigner not circumcised?
This kingdom is condemned to all spell of curse of death
Ceaseless hunger famines and starvation
Women dwindle in their reproductive capacity
Rarely will you come across a pregnant woman
Food will be difficulty to put on the table
Even the sweat of your brow will go to naught,
You will not be buried with insignia
Like a pauper you killed will you be buried
The house of your wife Khatembete Kho Bwibo
Khakhalikha no bwoya is a house of no consequences
For even your daughter Nalukosi stands cursed
She will not mature to be wedded into a marriage
She will hover the earth under heavy agonies of hunger,
My assignment is done and over
With or without your permission let me go.









THE FIRST SONG
Our song continues dear brethren
Come join me in arms we sing
Joyous singing of these songs of peace
Telling the world peaceful stories
As we enjoy sitting together around my grandmothers fire yard
Warming our selves to her lovely fire inherent in her good stories,
These songs will sing the glory and success of the king of Manani
It is an irregular Ode to Silinki wa Namunguba the son of Mwangani,
The son of Tunduli, the son of Wajala Njovu, the son of Welikhe, the son
Of manyorori, the son of Chumbe, the son of Kajo, the Son of Mabati, the son of welotia,
The son of sikele sia mulia, the son of Toywa,the son of siruju, the son of Mango, the son of Mulwoni sinyanya Bakhasi, the son of Mbakara , the son of Makhakara wa Nambuya, the son of Mukoye mulala kukhalikha w0nga, the son of Zumba the son of God.
Silinki
Rosie Owen Apr 2015
Marriage is changing, from who can get married (37 states now allow gay marriage!) to who actually ends up doing it. Only 26% of millennials are married, a sharp decrease from 36% of Generation X and 48% of baby boomers, according to the Pew Research Center. But marriage isn't obsolete — in fact, in many ways it's thriving as we re-evaluate what the institution really means to us.

And with re-evaluating marriage comes re-evaluating weddings. The Knot's "2014 Real Weddings Study" found that couples are foregoing traditional wedding customs to modernize their nuptials through their choice of rings, dresses and officiants.

That includes — perhaps most importantly — the vows. Couples today are taking cues from badass brides like Amelia Earhart, who banned the word "obey" from her 1931 wedding vows, and reciting promises to one another that reflect the partnerships they strive for. Here are 12 real-life couples who vowed...

1. "To split the difference on the thermostat."

Why it's awesome: When Brad Pitt and Jennifer Aniston got married, Pitt pledged to "split the difference on the thermostat." While that partnership didn't last, as we all know, it was a lighthearted vow that highlights a crucial element of modern marriage: compromise. The key to a happy marriage is learning how to meet halfway.

2. "To be a true and loyal friend to you."

Why it's awesome: Marriages weren't always about intimate, caring partnerships between equals. But we know well enough now that the happiest, most long-lasting marriages are those in which partners see each other as friends (even studies have proven it true). Jevan's vows to Alithea, shared by the Knot, are a reminder that the bedrock of friendship is what makes a modern marriage stand.

3. "To communicate fully and fearlessly."

Why it's awesome: Among the traditional promise of partnership and faith, real-life couple Anne and Gabrielle told the Knot they vowed "to communicate fully and fearlessly" as spouses. In our modern world, we have seemingly endless ways to communicate — text, email, Skype, Snapchat — and yet still have to work to connect. Sitting down face-to-face, making eye contact and being vulnerable with one another is still crucial, as is being honest without fear of judgment from your partner. Emojis aside, that's what really sustains a lasting relationship.

4. "To grab your **** even when we're old and wrinkly."

Why it's awesome: As we become more open about sexuality (thank goodness), it's only natural that a wink and a nudge find their way into the wedding vows. In an open thread on A Practical Wedding, Zach and Kate shared their vows, which included the promise "to hit on you in awesome accents and grab your **** even when we're old and wrinkly." This promise to keep the spark alive even years down the line is no small thing. After all, studies have shown that all it can take is a simple touch to maintain a ****** connection.

5. "To value our differences as much as our common ground."

Why it's awesome: Love is a powerful force to bring people together, even when they're divided by cultural background, religion and, increasingly, politics. As society grows more divisive and we hold tight to our views, it's valuable to remember that our differences don't have to actually divide us, as these vows from real-life couple Greta Christina and Ingrid, told to Patheos, show.

6. "To continue to love your children, as if they were my own."

Why it's awesome: A marriage isn't just a vow to one person, it's a vow to an entire family — future and present. In 2011, Pew Research found that more than 4 in 10 American adults have at least one "step relative" in their family, including a stepparent, a stepchild or a step or half sibling. These adults are just as likely as others to say that family is the most important element of their lives. So it's no surprise that people have been adapting their weddings to encompass the commitment to an entire family, as Sara M. did in her vows, shared on Offbeat Bride.

7. "To comfort you when the Falcons lose and drink beer with you when they win."

Why it's awesome: As Mallory summed up so perfectly to Eddie in their vows, shared by the Knot, appreciating each other's distinct interests and actively sharing in them together makes a huge difference. It goes beyond just putting on the Falcons jersey: Sitting down for the game and sharing a beer is what researchers would call "shared leisure," and it makes a big difference for marital satisfaction. That football game is more than just a football game.

8. "To never try to hurt you just because I'm angry or tired."

Why it's awesome: The chaos of our lives means lots of stress, lots of late nights and lots of exhaustion. (Unsurprisingly, Gallup found that 40% of American adults get less than the recommended amount of sleep.) That can actually wreak havoc on a relationship, which is why it's all the more important to anticipate the challenge. Sarah's vows to her husband, which she shared on A Practical Wedding, are a promise not to take out her stress and exhaustion on him. Instead, she vows to trust him throughout the chaos, "even when we veer from GPS directions, schedules, itineraries and to-do lists."

9. "I have called you my life partner, my significant other, my longtime companion, my lover. ... Now I vow to love you always as my lawfully wedded husband."

Why it's awesome: The vows said by George Takei and longtime partner Brad Altman at their wedding, after the passage of marriage equality in California, were unsurprisingly moving, given they were 21 years in the making. As couples, straight and gay, wait longer to get married (and cohabit in the meantime), labels like "husband" or "wife" are less crucial for defining the relationship than the moments a couple has shared. Takei and Altman's wedding was not proof of their commitment, but rather a tribute to the commitment they had already demonstrated — a truth echoed clearly in their vows.

10. "To be your partner in all things, not possessing you, but working with you as a part of the whole."

Why it's awesome: If we're really striving for egalitarian marriages, then recognizing the equal amounts of work required by each half, as partners, is crucial, especially as women's participation in the workforce keeps growing (57.2% compared to 69.7% for men in 2013). In order for both careers to receive equal focus, a promise not to "possess" but to work to support each other is key. Much like Amelia Earhart refused to use the word "obey," real-life couple Alex and Michelle promised to be each other's "equal in all things" in the vows they shared with the Knot.

11. "I will love you no matter what makes my blood circulate, or even no matter what provides my body with oxygen."

Why it's awesome: Traditional weddings tend to be religious occasions, but with increasing rates of atheism and marriages across faiths, religion is taking a back seat to a more personalized expression of commitment. As of 2013, only one third of couples opted to get married in a church, and even more are removing religion from their vows. But that doesn't mean the vows don't appeal to a higher sense of faith — in the other person or in the world, as these scientific, "atheistic" vows, translated from Swedish and shared on Reddit, prove.

12. "I see these vows not as promises but as privileges."

Why it's awesome: Marriage might have been necessary decades ago, but these days it's more of a choice. So it's only natural that the vows we recite — traditionally a list of duties and obligations — actually reflect the happy choice that marriage now is for so many.

Yuval and Dina chose to frame their vows as honors, as they shared with the Knot: "I see these vows not as promises but as privileges: I get to laugh with you and cry with you; care for you and share with you. I get to run with you and walk with you; build with you and live with you." With between 40% to 50% of marriages in the U.S. ending in divorce, it's more important than ever that couples remind themselves that being with their partner is a privilege in itself, and one to never take for granted.

Source: http://www.graziadressau.com
SE Reimer Aug 2015
~

where clear blue sky meets water's deep
his sunbeams reach her waves to tease,
to warm her currents, foaming spray;
dawn to dusk when daylight fades,
till only afterglow remains,
an interlude of celestial stage.

he speaks to her on written sky
and in the mournful sea-bird's cry,
wraps sultry ribbons in her tresses,
his fingers linger in caresses,
and in soothing choreography
he gently stirs her ocean's breeze.

he sends her gifts of palm and dates,
wrapped on waves in salty sprays;
watches her with much delight,
he sings to her each eventide,
love songs with the calling gull,
and rocks her tween the gusts and lulls.

wedded at horizon’s edge,
devotion to her he has pledged,
to have forever and to hold,
his comfort to her storm-tossed soul;
his tender kiss on tear-stained cheek,
where clear blue sky meets water's deep.

~

post script.

when one gazes
into the vastness
of sea and sky,
of what is from
height to depth
an endless blue,
one cannot but think
of eternal devotion,
of the relationship
between two who have
pledged their forever troth!


as i wonder from what recesses
this one came, i remember…
our 36th wedding anniversary
is fast approaching...
i’ve been thinking of what to gift her
that will make her cry anew.


**thank you to Hello Poetry for
the tremendous honor bestowed
with their designation of this poem as the daily
and to all who have expressed their heartfelt
love and appreciation... your message
came through loud and clear...
there can be no denying it,
i am an incredibly blessed man
because of each of you!  
thank you, truly,
from the bottom of my heart!
brandon nagley Aug 2015
( Brandon)
wilt thou have this woman
to be thy wedded wife,
to live together in the holy bonds of matrimony?

Wilt thou love her, comfort her, honor and keep her, in sickness and in health; and forsaking all others, keep thee only unto her so long as ye both shall live?

Me (to mine queen earl Jane nagley) I MORE than DO!!!!

( earl Jane)
wilt thou have this man to be thy wedded husband, to live together in the holy bonds of matrimony? Wilt thou love him, comfort him, honor and keep him, in sickness and in health; and forsaking all others, keep thee only unto him so long as ye both shall live?

Jane- ( I MOST definitely DO)

( me putting ring of amour on Jane's hand)
I, Brandon Nagley, take thee,Earl jane, to be my wedded wife, to have and to hold, from this day forward, for better, for worse, for richer, for poorer, in sickness and in health, to love and to cherish, till death us do part, according to God's holy ordinance; and thereto I pledge thee my faith.

(Jane getting ring from her father putting ring of amour on mine)

I, earl jane, take thee, Brandon Nagley, to be my wedded husband, to have and to hold, from this day forward, for better, for worse, for richer, for poorer, in sickness and in health, to love and to cherish, till death us do part, according to God's holy ordinance; and thereto I pledge thee my faith.

Forasmuch as, Brandon Nagley and earl jane nagley have consented together in holy wedlock, and have witnessed the same before God and this company, and thereto have pledged their faith each to the other, and have declared the same by joining hands and by giving and receiving rings; I now pronounce you man and wife, you may kiss the bride......

( me) getting down first before kissing her, I kneel, kissing both her hand's on one knee. and staring in her eye's, ( tear's come down) from all the happiness and joy inside me... I stand up......
( kiss for ten minute's) tears flowing both of our eyes)
Clapping and smile's in the crowd of friend's and family.....

I sing for her..... In front of all, as we dance.......
On that wedding floor,
Until the night end's,
Though we stay up the whole day
Until a day and a half later
We fall asleep into eachother's arm's..
In heaven
In bliss...
Two hand's
In one marriage....
As tis when we waketh up;

Mine queen stareth at me
And sais
" I loveth thee most"
As tis I sayeth back
Me more......



©Brandon nagley
©Earl Jane nagley/wedding day dedication
©Lonesome poet's poetry
Hahaha notice I say "I more than do" when saying I do, and jane sais I MOST definitely do loll.. Me and her have a thing I always say I love her more... She sais me most.. As two kids.... Loll love it..... As this day will come and look forward to it... Daily (:::: one problem not til death do us part... We will never part.. Death isn't the ending . something pastors seem to forget...
Nothing is really mine except Krishna.
O my parents, I have searched the world
And found nothing worthy of love.
Hence I am a stranger amidst my kinfolk
And an exile from their company,
Since I seek the companionship of holy men;
There alone do I feel happy,
In the world I only weep.
I planted the creeper of love
And silently watered it with my tears;
Now it has grown and overspread my dwelling.
You offered me a cup of poison
Which I drank with joy.
Mira is absorbed in contemplation of Krishna,
She is with God and all is well!




O my King, my father, nothing delights me more
Than singing the praises of Krishna.
If thou art wrath,
then keep thy kingdom and thy palace,
For if God is angry, where can I dwell?
Thou didst send me a cup of poison and a black cobra,
Yet in all I saw only Krishna!
Mira is drunk with love, and is wedded to the Lord!




The heart of Mira is entangled
In the beauty of the feet of her Guru;
Nothing else causes her delight!
He enabled her to be happy in the drama of the world;
The Knowledge he gave her dried up
The ocean of being and becoming.
Mira says: My whole world is Shri Krishna;
Now that my gaze is turned inward, I see it clearly
BOOK I

S.  Patrick. You who are bent, and bald, and blind,
With a heavy heart and a wandering mind,
Have known three centuries, poets sing,
Of dalliance with a demon thing.

Oisin. Sad to remember, sick with years,
The swift innumerable spears,
The horsemen with their floating hair,
And bowls of barley, honey, and wine,
Those merry couples dancing in tune,
And the white body that lay by mine;
But the tale, though words be lighter than air.
Must live to be old like the wandering moon.

Caoilte, and Conan, and Finn were there,
When we followed a deer with our baying hounds.
With Bran, Sceolan, and Lomair,
And passing the Firbolgs' burial-motmds,
Came to the cairn-heaped grassy hill
Where passionate Maeve is stony-still;
And found On the dove-grey edge of the sea
A pearl-pale, high-born lady, who rode
On a horse with bridle of findrinny;
And like a sunset were her lips,
A stormy sunset on doomed ships;
A citron colour gloomed in her hair,

But down to her feet white vesture flowed,
And with the glimmering crimson glowed
Of many a figured embroidery;
And it was bound with a pearl-pale shell
That wavered like the summer streams,
As her soft ***** rose and fell.

S.  Patrick. You are still wrecked among heathen dreams.

Oisin. "Why do you wind no horn?' she said
"And every hero droop his head?
The hornless deer is not more sad
That many a peaceful moment had,
More sleek than any granary mouse,
In his own leafy forest house
Among the waving fields of fern:
The hunting of heroes should be glad.'

'O pleasant woman,' answered Finn,
"We think on Oscar's pencilled urn,
And on the heroes lying slain
On Gabhra's raven-covered plain;
But where are your noble kith and kin,
And from what country do you ride?'

"My father and my mother are
Aengus and Edain, my own name
Niamh, and my country far
Beyond the tumbling of this tide.'

"What dream came with you that you came
Through bitter tide on foam-wet feet?
Did your companion wander away
From where the birds of Aengus wing?'
Thereon did she look haughty and sweet:
"I have not yet, war-weary king,
Been spoken of with any man;
Yet now I choose, for these four feet
Ran through the foam and ran to this
That I might have your son to kiss.'

"Were there no better than my son
That you through all that foam should run?'

"I loved no man, though kings besought,
Until the Danaan poets brought
Rhyme that rhymed upon Oisin's name,
And now I am dizzy with the thought
Of all that wisdom and the fame
Of battles broken by his hands,
Of stories builded by his words
That are like coloured Asian birds
At evening in their rainless lands.'

O Patrick, by your brazen bell,
There was no limb of mine but fell
Into a desperate gulph of love!
'You only will I wed,' I cried,
"And I will make a thousand songs,
And set your name all names above,
And captives bound with leathern thongs
Shall kneel and praise you, one by one,
At evening in my western dun.'

"O Oisin, mount by me and ride
To shores by the wash of the tremulous tide,
Where men have heaped no burial-mounds,
And the days pass by like a wayward tune,
Where broken faith has never been known
And the blushes of first love never have flown;
And there I will give you a hundred hounds;
No mightier creatures bay at the moon;
And a hundred robes of murmuring silk,
And a hundred calves and a hundred sheep
Whose long wool whiter than sea-froth flows,
And a hundred spears and a hundred bows,
And oil and wine and honey and milk,
And always never-anxious sleep;
While a hundred youths, mighty of limb,
But knowing nor tumult nor hate nor strife,
And a hundred ladies, merry as birds,
Who when they dance to a fitful measure
Have a speed like the speed of the salmon herds,
Shall follow your horn and obey your whim,
And you shall know the Danaan leisure;
And Niamh be with you for a wife.'
Then she sighed gently, "It grows late.
Music and love and sleep await,
Where I would be when the white moon climbs,
The red sun falls and the world grows dim.'

And then I mounted and she bound me
With her triumphing arms around me,
And whispering to herself enwound me;
He shook himself and neighed three times:
Caoilte, Conan, and Finn came near,
And wept, and raised their lamenting hands,
And bid me stay, with many a tear;
But we rode out from the human lands.
In what far kingdom do you go'
Ah Fenians, with the shield and bow?
Or are you phantoms white as snow,
Whose lips had life's most prosperous glow?
O you, with whom in sloping vallcys,
Or down the dewy forest alleys,
I chased at morn the flying deer,
With whom I hurled the hurrying spear,
And heard the foemen's bucklers rattle,
And broke the heaving ranks of battle!
And Bran, Sceolan, and Lomair,
Where are you with your long rough hair?
You go not where the red deer feeds,
Nor tear the foemen from their steeds.

S.  Patrick. Boast not, nor mourn with drooping head
Companions long accurst and dead,
And hounds for centuries dust and air.

Oisin. We galloped over the glossy sea:
I know not if days passed or hours,
And Niamh sang continually
Danaan songs, and their dewy showers
Of pensive laughter, unhuman sound,
Lulled weariness, and softly round
My human sorrow her white arms wound.
We galloped; now a hornless deer
Passed by us, chased by a phantom hound
All pearly white, save one red ear;
And now a lady rode like the wind
With an apple of gold in her tossing hand;
And a beautiful young man followed behind
With quenchless gaze and fluttering hair.
"Were these two born in the Danaan land,
Or have they breathed the mortal air?'

"Vex them no longer,' Niamh said,
And sighing bowed her gentle head,
And sighing laid the pearly tip
Of one long finger on my lip.

But now the moon like a white rose shone
In the pale west, and the sun'S rim sank,
And clouds atrayed their rank on rank
About his fading crimson ball:
The floor of Almhuin's hosting hall
Was not more level than the sea,
As, full of loving fantasy,
And with low murmurs, we rode on,
Where many a trumpet-twisted shell
That in immortal silence sleeps
Dreaming of her own melting hues,
Her golds, her ambers, and her blues,
Pierced with soft light the shallowing deeps.
But now a wandering land breeze came
And a far sound of feathery quires;
It seemed to blow from the dying flame,
They seemed to sing in the smouldering fires.
The horse towards the music raced,
Neighing along the lifeless waste;
Like sooty fingers, many a tree
Rose ever out of the warm sea;
And they were trembling ceaselessly,
As though they all were beating time,
Upon the centre of the sun,
To that low laughing woodland rhyme.
And, now our wandering hours were done,
We cantered to the shore, and knew
The reason of the trembling trees:
Round every branch the song-birds flew,
Or clung thereon like swarming bees;
While round the shore a million stood
Like drops of frozen rainbow light,
And pondered in a soft vain mood
Upon their shadows in the tide,
And told the purple deeps their pride,
And murmured snatches of delight;
And on the shores were many boats
With bending sterns and bending bows,
And carven figures on their prows
Of bitterns, and fish-eating stoats,
And swans with their exultant throats:
And where the wood and waters meet
We tied the horse in a leafy clump,
And Niamh blew three merry notes
Out of a little silver trump;
And then an answering whispering flew
Over the bare and woody land,
A whisper of impetuous feet,
And ever nearer, nearer grew;
And from the woods rushed out a band
Of men and ladies, hand in hand,
And singing, singing all together;
Their brows were white as fragrant milk,
Their cloaks made out of yellow silk,
And trimmed with many a crimson feather;
And when they saw the cloak I wore
Was dim with mire of a mortal shore,
They fingered it and gazed on me
And laughed like murmurs of the sea;
But Niamh with a swift distress
Bid them away and hold their peace;
And when they heard her voice they ran
And knelt there, every girl and man,
And kissed, as they would never cease,
Her pearl-pale hand and the hem of her dress.
She bade them bring us to the hall
Where Aengus dreams, from sun to sun,
A Druid dream of the end of days
When the stars are to wane and the world be done.

They led us by long and shadowy ways
Where drops of dew in myriads fall,
And tangled creepers every hour
Blossom in some new crimson flower,
And once a sudden laughter sprang
From all their lips, and once they sang
Together, while the dark woods rang,
And made in all their distant parts,
With boom of bees in honey-marts,
A rumour of delighted hearts.
And once a lady by my side
Gave me a harp, and bid me sing,
And touch the laughing silver string;
But when I sang of human joy
A sorrow wrapped each merry face,
And, patrick! by your beard, they wept,
Until one came, a tearful boy;
"A sadder creature never stept
Than this strange human bard,' he cried;
And caught the silver harp away,
And, weeping over the white strings, hurled
It down in a leaf-hid, hollow place
That kept dim waters from the sky;
And each one said, with a long, long sigh,
"O saddest harp in all the world,
Sleep there till the moon and the stars die!'

And now, still sad, we came to where
A beautiful young man dreamed within
A house of wattles, clay, and skin;
One hand upheld his beardless chin,
And one a sceptre flashing out
Wild flames of red and gold and blue,
Like to a merry wandering rout
Of dancers leaping in the air;
And men and ladies knelt them there
And showed their eyes with teardrops dim,
And with low murmurs prayed to him,
And kissed the sceptre with red lips,
And touched it with their finger-tips.
He held that flashing sceptre up.
"Joy drowns the twilight in the dew,
And fills with stars night's purple cup,
And wakes the sluggard seeds of corn,
And stirs the young kid's budding horn,
And makes the infant ferns unwrap,
And for the peewit paints his cap,
And rolls along the unwieldy sun,
And makes the little planets run:
And if joy were not on the earth,
There were an end of change and birth,
And Earth and Heaven and Hell would die,
And in some gloomy barrow lie
Folded like a frozen fly;
Then mock at Death and Time with glances
And wavering arms and wandering dances.

"Men's hearts of old were drops of flame
That from the saffron morning came,
Or drops of silver joy that fell
Out of the moon's pale twisted shell;
But now hearts cry that hearts are slaves,
And toss and turn in narrow caves;
But here there is nor law nor rule,
Nor have hands held a weary tool;
And here there is nor Change nor Death,
But only kind and merry breath,
For joy is God and God is joy.'
With one long glance for girl and boy
And the pale blossom of the moon,
He fell into a Druid swoon.

And in a wild and sudden dance
We mocked at Time and Fate and Chance
And swept out of the wattled hall
And came to where the dewdrops fall
Among the foamdrops of the sea,
And there we hushed the revelry;
And, gathering on our brows a frown,
Bent all our swaying bodies down,
And to the waves that glimmer by
That sloping green De Danaan sod
Sang, "God is joy and joy is God,
And things that have grown sad are wicked,
And things that fear the dawn of the morrow
Or the grey wandering osprey Sorrow.'

We danced to where in the winding thicket
The damask roses, bloom on bloom,
Like crimson meteors hang in the gloom.
And bending over them softly said,
Bending over them in the dance,
With a swift and friendly glance
From dewy eyes:  "Upon the dead
Fall the leaves of other roses,
On the dead dim earth encloses:
But never, never on our graves,
Heaped beside the glimmering waves,
Shall fall the leaves of damask roses.
For neither Death nor Change comes near us,
And all listless hours fear us,
And we fear no dawning morrow,
Nor the grey wandering osprey Sorrow.'

The dance wound through the windless woods;
The ever-summered solitudes;
Until the tossing arms grew still
Upon the woody central hill;
And, gathered in a panting band,
We flung on high each waving hand,
And sang unto the starry broods.
In our raised eyes there flashed a glow
Of milky brightness to and fro
As thus our song arose:  "You stars,
Across your wandering ruby cars
Shake the loose reins:  you slaves of God.
He rules you with an iron rod,
He holds you with an iron bond,
Each one woven to the other,
Each one woven to his brother
Like bubbles in a frozen pond;
But we in a lonely land abide
Unchainable as the dim tide,
With hearts that know nor law nor rule,
And hands that hold no wearisome tool,
Folded in love that fears no morrow,
Nor the grey wandering osprey Sorrow.'

O Patrick! for a hundred years
I chased upon that woody shore
The deer, the badger, and the boar.
O patrick! for a hundred years
At evening on the glimmering sands,
Beside the piled-up hunting spears,
These now outworn and withered hands
Wrestled among the island bands.
O patrick! for a hundred years
We went a-fishing in long boats
With bending sterns and bending bows,
And carven figures on their prows
Of bitterns and fish-eating stoats.
O patrick! for a hundred years
The gentle Niamh was my wife;
But now two things devour my life;
The things that most of all I hate:
Fasting and prayers.

S.  Patrick. Tell On.

Oisin. Yes, yes,
For these were ancient Oisin's fate
Loosed long ago from Heaven's gate,
For his last days to lie in wait.
When one day by the tide I stood,
I found in that forgetfulness
Of dreamy foam a staff of wood
From some dead warrior's broken lance:
I tutned it in my hands; the stains
Of war were on it, and I wept,
Remembering how the Fenians stept
Along the blood-bedabbled plains,
Equal to good or grievous chance:
Thereon young Niamh softly came
And caught my hands, but spake no word
Save only many times my name,
In murmurs, like a frighted bird.
We passed by woods, and lawns of clover,
And found the horse and bridled him,
For we knew well the old was over.
I heard one say, "His eyes grow dim
With all the ancient sorrow of men';
And wrapped in dreams rode out again
With hoofs of the pale findrinny
Over the glimmering purple sea.
Under the golden evening light,
The Immortals moved among thc fountains
By rivers and the woods' old night;
Some danced like shadows on the mountains
Some wandered ever hand in hand;
Or sat in dreams on the pale strand,
Each forehead like an obscure star
Bent down above each hooked knee,
And sang, and with a dreamy gaze
Watched where the sun in a saffron blaze
Was slumbering half in the sea-ways;
And, as they sang, the painted birds



























































­

























Kept time with their bright wings and feet;
Like drops of honey came their words,
But fainter than a young lamb's bleat.

"An old man stirs the fire to a blaze,
In the house of a child, of a friend, of a brother.
He has over-lingered his welcome; the days,
Grown desolate, whisper and sigh to each other;
He hears the storm in the chimney above,
And bends to the fire and shakes with the cold,
While his heart still dreams of battle and love,
And the cry of the hounds on the hills of old.

But We are apart in the grassy places,
Where care cannot trouble the least of our days,
Or the softness of youth be gone from our faces,
Or love's first tenderness die in our gaze.
The hare grows old as she plays in the sun
And gazes around her with eyes of brightness;
Before the swift things that she dreamed of were done
She limps along in an aged whiteness;
A storm of birds in the Asian trees
Like tulips in the air a-winging,
And the gentle waves of the summer seas,
That raise their heads and wander singing,
Must murmur at last, ""Unjust, unjust';
And ""My speed is a weariness,' falters the mouse,
And the kingfisher turns to a ball of dust,
And the roof falls in of his tunnelled house.
But the love-dew dims our eyes till the day
When God shall come from the Sea with a sigh
And bid the stars drop down from the sky,
And the moon like a pale rose wither away.'

#######
BOOK II
#######

NOW, man of croziers, shadows called our names
And then away, away, like whirling flames;
And now fled by, mist-covered, without sound,
The youth and lady and the deer and hound;
"Gaze no more on the phantoms,' Niamh said,
And kissed my eyes, and, swaying her bright head
And her bright body, sang of faery and man
Before God was or my old line began;
Wars shadowy, vast, exultant; faeries of old
Who wedded men with rings of Druid gold;
And how those lovers
Kalesh Kurup Apr 2016
"Will you wait for me?" He asked
Hesitantly, she: "How long?"
Hope and doubt intense, he: "for 60 years",
"Don't be a stupid, no one wait for anyone, that long": She
"But you said we are the soul mates,
The only key that fitted the lock"
She was long gone; into a dot,
Midst the temple lamps, round the sanctum

***

Hurried, she sent the message of the night and switched off the phone
"Love you; Miss you, my battery dying; Will text you tomorrow"
Amar replied "Me too darling, missing you and love you crazily"
Akbar replied "Hug me close and sleep tight honey, dream only me"
Adil replied "Take care my love, good night and sweet dreams"
Antony was angry, "Why don't you keep the phone charged?  Good night"; he was the hubby!
And the stupid opened the door, hugged her in
And whispered "come in, my soul mate
The only key that fitted the lock"

*

"Take me for a ride; I want to be a carefree pillion today,
Floating away with you..."
Holding him tight, legs across, she let her hair loose
“Fly the bumps, I want to fall all over you” she held him tightly
From the pillion of the bike, she longed to see all spectrums of life
"Faster you stupid, I don't want to spend a lifetime as a pillion"
Then one day, she climbed the hills, for good.
He wandered the plains for long
Within their own, they kept a grudge to themselves
For, not letting the lock and key to know
They only fitted each other

**

“I take you to be my wedded wife
For better, for worse, for richer, for poorer”
“I take you to be my wedded husband
For better, for worse, for richer, for poorer”
Until the God sets us apart
Honey turned the first leaf on- ‘Money!’
“My money is my money, and
Your Money is our money, Stupid!”
Then it was all about I, me and mine
Lock never knew there was a Key
And the Key went from the fights to flights and a final freeze

— The End —