Poems List

The H. Communion

The H. Communion

Not in rich furniture, or fine array,
Nor in a wedge of gold,
Thou, who from me wast sold,
To me dost now thy self convey;
For so thou should'st without me still have been,
Leaving within me sin:


But by the way of nourishment and strength
Thou creep'st into my breast;
Making thy way my rest,
And thy small quantities my length;
Which spread their forces into every part,
Meeting sin's force and art.


Yet can these not get over to my soul,
Leaping the wall that parts
Our souls, and fleshly hearts;
But as th'outworks, they may control
My rebel-flesh, and carrying thy name,
Affright both sin and shame.


Only thy grace, which with these elements comes,
Knoweth the ready way,
And hath the privy key,
Op'ning the soul's most subtle rooms;
While those to spirits refin'd, at door attend
Dispatches from their friend.


Give me my captive soul, or take
My body also thither,
Another lift like this will make
Them both to be together.


Before that sin turn'd flesh into stone,
And all our lump to leaven,
A fervent sigh might well have blown
Our innocent earth to heaven.


For sure when Adam did not know
To sin, or sin to smother;
He might to heav'n from Paradise go,
As from one room t'another.


Thou hast restor'd to us this ease
By this thy heav'nly blood;
Which I can go to, when I please,
And leave th'earth to their food.
226

The Holdfast

The Holdfast

I threatened to observe the strict decree
Of my deare God with all my power and might:
But I was told by one, `It could not be;
Yet I might trust in God to be my light.'


`Then will I trust,' said I, `in Him alone.'
`Nay, ev'n to trust in Him, was also His:
We must confesse that nothing is our own.'
`Then I confesse that He my succour is.'


`But to have nought is ours, not to confesse
That we have nought.' I stood amaz'd at this,
Much troubled, till I heard a friend expresse
That all things were more ours by being His:


What Adam had, and forfeited for all,
Christ keepeth now, Who cannot fail or fall.
277

The Flower

The Flower

How fresh, O Lord, how sweet and clean
Are thy returns! ev'n as the flowers in spring;
To which, besides their own demean,
The late-past frosts tributes of pleasures bring.
Grief melts away
Like snow in May,
As if there were no such cold thing.


Who would have thought my shrivl'd heart
Could have recover'd greenness? It was gone
Quite under ground; as flowers depart
To see their mother-root, when they have blown;
Where they together
All the hard weather
Dead to the world, keep house unknown.


These are thy wonders, Lord of power,
Killing and quickning, bringing down to hell
And up to heaven in an hour;
Making a chiming of a passing-bell.
We say amiss,
This or that is:
Thy word is all, if we could spell.


O that I once past changing were,
Fast in thy Paradise, where no flower can wither!
Many a spring I shoot up fair,
Off'ring at heav'n, growing and groaning thither:
Nor doth my flower
Want a spring-shower,
My sins and I joining together:


But while I grow in a straight line,
Still upwards bent, as if heav'n were mine own,
Thy anger comes, and I decline:
What frost to that? what pole is not the zone,
Where all things burn,
When thou dost turn,
And the least frown of thine is shown?


And now in age I bud again,
After so many deaths I live and write;
I once more smell the dew and rain,
And relish versing: O my only light,
It cannot be
That I am her
On whom thy tempests fell all night.


These are thy wonders, Lord of love,
To make us see we are but flowers that glide:
Which when we once can find and prove,
Thou hast a garden for us, where to bide.



Who would be more,
Swelling through store,
Forfeit their Paradise by their pride.
255

The Dawning

The Dawning

Awake, sad heart, whom sorrow ever drowns ;
Take up thine eyes, which feed on earth ;
Unfold thy forehead, gathered into frowns ;
Thy Saviour comes, and with Him mirth :
Awake, awake,
And with a thankful heart His comforts take.
But thou dost still lament, and pine, and cry,
And feel His death, but not His victory.


Arise, sad heart ; if thou dost not withstand,
Christ's resurrection thine may be ;
Do not by hanging down break from the hand
Which, as it riseth, raiseth thee :
Arise, Arise;
And with His burial linen drie thine eyes.
Christ left His grave-clothes, that we might, when grief
Draws tears or blood, not want a handkerchief.
250

The Altar

The Altar

A broken ALTAR, Lord, thy servant rears,

Made of a heart and cemented with tears;
Whose parts are as thy hand did frame;
No workman's tool hath touch'd the same.

A HEART alone
Is such a stone,
As nothing but
Thy pow'r doth cut.
Wherefore each part
Of my hard heart
Meets in this frame
To praise thy name.


That if I chance to hold my peace,

These stones to praise thee may not cease.
Oh, let thy blessed SACRIFICE be mine,
And sanctify this ALTAR to be thine.
216

The Call

The Call

Come, my Way, my Truth, my Life :
Such a Way, as gives us breath :
Such a Truth, as ends all strife :
And such a Life, as killeth death.


Come, my Light, my Feast, my Strength :
Such a Light, as shows a feast :
Such a Feast, as mends in length :
Such a Strength, as makes his guest.


Come, my Joy, my Love, my Heart :
Such a Joy, as none can move :
Such a Love, as none can part :
Such a Heart, as joyes in love.
231

Sonnet (II)

Sonnet (II)

O

Sure Lord, there is enough in thee to dry
Oceans of Ink ; for, as the Deluge did
Cover the Earth, so doth thy Majesty :

Each Cloud distills thy praise, and doth forbid

Poets to turn it to another use.
Roses and Lillies speak thee ; and to make
A pair of Cheeks of them, is thy abuse.

Why should I Womens eyes for Chrystal take?

Such poor invention burns in their low mind,
Whose fire is wild, and doth not upward go
To praise, and on thee Lord, some Ink bestow.

Open the bones, and you shall nothing find
In the best face but filth, when Lord, in thee
The beauty lies, in the discovery
246

The Affliction (I)

The Affliction (I)

When first thou didst entice to thee my heart,
I thought the service brave;
So many joys I writ down for my part,

Besides what I might have
Out of my stock of natural delights,
Augmented with thy gracious benefits.


I looked on thy furniture so fine,
And made it fine to me;
Thy glorious household-stuff did me entwine,

And 'tice me unto thee.
Such stars I counted mine: both heav'n and earth;
Paid me my wages in a world of mirth.

What pleasures could I want, whose King I serv'd,
Where joys my fellows were?
Thus argu'd into hopes, my thoughts reserv'd

No place for grief or fear.
Therefore my sudden soul caught at the place,
And made her youth and fierceness seek thy face.

At first thou gav'st me milk and sweetnesses;
I had my wish and way;
My days were straw'd with flow'rs and happiness;

There was no month but May.
But with my years sorrow did twist and grow,
And made a party unawares for woe.


My flesh began unto my soul in pain,
"Sicknesses cleave my bones;
Consuming agues dwell in ev'ry vein,


And tune my breath to groans."
Sorrow was all my soul; I scarce believ'd,
Till grief did tell me roundly, that I liv'd.


When I got health, thou took'st away my life,
And more, for my friends die;
My mirth and edge was lost, a blunted knife


Was of more use than I.
Thus thin and lean without a fence or friend,
I was blown through with ev'ry storm and wind.


Whereas my birth and spirit rather took
The way that takes the town;
Thou didst betray me to a ling'ring book,


And wrap me in a gown.
I was entangled in the world of strife,
Before I had the power to change my life.


Yet, for I threaten'd oft the siege to raise,
Not simp'ring all mine age,
Thou often didst with academic praise



Melt and dissolve my rage.
I took thy sweet'ned pill, till I came where
I could not go away, nor persevere.


Yet lest perchance I should too happy be
In my unhappiness,
Turning my purge to food, thou throwest me


Into more sicknesses.
Thus doth thy power cross-bias me, not making
Thine own gift good, yet me from my ways taking.

Now I am here, what thou wilt do with me
None of my books will show;
I read, and sigh, and wish I were a tree,
For sure then I should grow
To fruit or shade: at least some bird would trust
Her household to me, and I should be just.

Yet, though thou troublest me, I must be meek;
In weakness must be stout;
Well, I will change the service, and go seek

Some other master out.
Ah my dear God! though I am clean forgot,
Let me not love thee, if I love thee not.
248

Sin (I)

Sin (I)

Lord, with what care hast Thou begirt us round!
Parents first season us; then schoolmasters
Deliver us to laws; -they send us bound
To rules of reason, holy messengers,
Pulpits and Sundays, sorrow dogging sin,
Afflictions sorted, anguish of all sizes,
Fine nets and stratagems to catch us in,
Bibles laid open, millions of surprises,
Blessings beforehand, ties of gratefulness,
The sound of glory ringing in our ears;
Without, our shame; within, our consciences;
Angels and grace, eternal hopes and fears:
Yet all these fences and their whole array
One cunning bosom-sin blows quite away.
256

Sin's Round

Sin's Round

Sorry I am, my God, sorry I am,
That my offences course it in a ring.
My thoughts are working like a busy flame,
Until their cockatrice they hatch and bring:
And when they once have perfected their draughts,
My words take fire from my inflamed thoughts.


My words take fire fro m my inflamed thoughts,
Which spit it forth like the Sicilian hill.
They vent their wares, and pass them with their faults,
And by their breathing ventilate the ill.
But words suffice not, where are lewd intentions:
My hands do join to finish the inventions.


My hands do join to finish the inventions:
And so my sins ascend three stories high,
As Babel grew, before there were dissentions.
Let ill deeds loiter not: for they supply
New thoughts of sinning:
wherefore, to my shame,
Sorry I am, my God, sorry I am.
233

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Identification and basic context

George Herbert was a Welsh poet, rhetorician, and Anglican priest. He is best known for his religious poetry, which was published posthumously. His work is considered a significant part of the metaphysical poetry tradition. He wrote in English.

Childhood and education

Born into a prominent and wealthy family in Montgomeryshire, Wales, George Herbert received an excellent education. He attended Westminster School in London and later studied at Trinity College, Cambridge, where he earned degrees in Greek and Hebrew. At Cambridge, he developed a reputation for his intellectual prowess and poetic talent, becoming a Fellow of the college.

Literary trajectory

While Herbert composed poetry throughout his life, much of it was not published until after his death. His earliest poems showed promise, but his later devotional works reflect a deep engagement with his faith and his priestly duties. His close friend, Nicholas Ferrar, was instrumental in collecting and publishing Herbert's poems.

Works, style, and literary characteristics

Hermet's major work is "The Temple, Sacred Poems and Private Ejaculations," published in 1633. This collection explores the relationship between God and the soul through a wide range of poetic forms and ingenious metaphors. His style is characterized by its "wit" – in the Renaissance sense of intellectual ingenuity and cleverness – alongside profound emotional sincerity. He frequently uses "shape poems" or "carpentered poems," where the typography of the poem visually represents its subject matter (e.g., a poem about an altar shaped like an altar). Themes include the struggles of faith, the beauty of divine love, the nature of prayer, and the redemption of the soul.

Cultural and historical context

Herbert lived during a period of significant religious and political upheaval in England, the early 17th century. As a priest in the Church of England, his work engaged with the theological debates and spiritual concerns of his time. He was part of the broader metaphysical poets movement, alongside contemporaries like John Donne and Andrew Marvell, though his focus was primarily devotional.

Personal life

Hermet was born into a noble family and had connections to the English court. However, he eventually renounced worldly ambitions to pursue a life of religious service. He was ordained as a priest in the Church of England and served as rector of Bemerton, Wiltshire, for the last three years of his life. His personal spirituality and dedication to his pastoral duties are central to his poetry.

Recognition and reception

Hermet's poetry gained considerable popularity shortly after its publication and has remained influential ever since. His work is admired for its technical skill, its spiritual depth, and its unique blend of intellectualism and heartfelt devotion. He is considered one of the foremost English devotional poets.

Influences and legacy

Hermet was influenced by classical literature and the Bible. His own influence on subsequent religious poetry is profound. Poets like John Keats and Samuel Taylor Coleridge admired his work. His legacy endures through "The Temple," which continues to be read and studied for its spiritual insights and poetic artistry.

Interpretation and critical analysis

Critical analysis of Herbert's work often focuses on his use of religious imagery, his exploration of spiritual conflict and resolution, and his innovative poetic forms. His poems are seen as profound meditations on faith, doubt, and the divine.

Curiosities and lesser-known aspects

Herbert was known for his musicality and was skilled in playing the lute and viol. His decision to pursue a humble clerical life over a potentially more prestigious courtly career is often highlighted as a testament to his spiritual convictions.

Death and memory

George Herbert died of consumption (tuberculosis) in 1633 at the age of 39. His memory is preserved through his enduring poetic works, particularly "The Temple."