'Religio Laici' by John Dryden
AI and Tech Aggregator
Download Mp3s Free
Tears of the Kingdom Roleplay
Best Free University Courses Online
TOTK Roleplay
Dim, as the borrow'd beams of moon and stars
To lonely, weary, wand'ring travellers,
Is reason to the soul; and as on high,
Those rolling fires discover but the sky
Not light us here; so reason's glimmering ray
Was lent not to assure our doubtful way,
But guide us upward to a better day.
And as those nightly tapers disappear
When day's bright lord ascends our hemisphere
So pale grows reason at religion's sight:
So dies, and so dissolves in supernatural light.
Some few, whose lamp shone brighter, have been led
From cause to cause, to Nature's secret head;
And found that one first principle must be:
But what, or who, that Universal He;
Whether some soul incompassing this ball
Unmade, unmov'd; yet making, moving all;
Or various atoms' interfering dance
Leapt into form (the noble work of chance;)
Or this great all was from eternity;
Not even the Stagirite himself could see;
And Epicurus guess'd as well as he:
As blindly grop'd they for a future state;
As rashly judg'd of Providence and Fate:
But least of all could their endeavours find
What most concern'd the good of human kind.
For happiness was never to be found;
But vanish'd from 'em, like enchanted ground.
One thought content the good to be enjoy'd:
This, every little accident destroy'd:
The wiser madmen did for virtue toil:
A thorny, or at best a barren soil:
In pleasure some their glutton souls would steep;
But found their line too short, the well too deep;
And leaky vessels which no bliss could keep.
Thus anxious thoughts in endless circles roll,
Without a centre where to fix the soul:
In this wild maze their vain endeavours end:
How can the less the greater comprehend?
Or finite reason reach infinity?
For what could fathom God were more than He.
The Deist thinks he stands on firmer ground;
Cries [lang g]eur{-e}ka[lang e] the mighty secret's found:
God is that spring of good; supreme, and best;
We, made to serve, and in that service blest;
If so, some rules of worship must be given;
Distributed alike to all by Heaven:
Else God were partial, and to some deny'd
The means his justice should for all provide.
This general worship is to PRAISE, and PRAY:
One part to borrow blessings, one to pay:
And when frail Nature slides into offence,
The sacrifice for crimes is penitence.
Yet, since th'effects of providence, we find
Are variously dispens'd to human kind;
That vice triumphs, and virtue suffers here,
(A brand that sovereign justice cannot bear;)
Our reason prompts us to a future state:
The last appeal from fortune, and from fate:
Where God's all-righteous ways will be declar'd;
The bad meet punishment, the good, reward.
Thus man by his own strength to Heaven would soar:
And would not be oblig'd to God for more.
Vain, wretched creature, how art thou misled
To think thy wit these god-like notions bred!
These truths are not the product of thy mind,
But dropt from Heaven, and of a nobler kind.
Reveal'd religion first inform'd thy sight,
And reason saw not, till faith sprung the light.
Hence all thy natural worship takes the source:
'Tis revelation what thou think'st discourse.
Else how com'st thou to see these truths so clear,
Which so obscure to heathens did appear?
Not Plato these, nor Aristotle found:
Nor he whose wisdom oracles renown'd.
Hast thou a wit so deep, or so sublime,
Or canst thou lower dive, or higher climb?
Canst thou, by reason, more of God-head know
Than Plutarch, Seneca, or Cicero?
Those giant wits, in happier ages born,
(When arms, and arts did Greece and Rome adorn)
Knew no such system; no such piles could raise
Of natural worship, built on pray'r and praise,
To one sole God.
Nor did remorse, to expiate sin, prescribe:
But slew their fellow creatures for a bribe:
The guiltless victim groan'd for their offence;
And cruelty, and blood was penitence.
If sheep and oxen could atone for men
Ah! at how cheap a rate the rich might sin!
And great oppressors might Heaven's wrath beguile
By offering his own creatures for a spoil!
Dar'st thou, poor worm, offend Infinity?
And must the terms of peace be given by thee?
Then thou art justice in the last appeal;
Thy easy God instructs thee to rebel:
And, like a king remote, and weak, must take
What satisfaction thou art pleas'd to make.
But if there be a pow'r too just, and strong
To wink at crimes, and bear unpunish'd wrong;
Look humbly upward, see his will disclose
The forfeit first, and then the fine impose:
A mulct thy poverty could never pay
Had not Eternal Wisdom found the way:
And with celestial wealth supply'd thy store:
His justice makes the fine, his mercy quits the score.
See God descending in thy human frame;
Th'offended, suff'ring in th'offender's name:
All thy misdeeds to him imputed see;
And all his righteousness devolv'd on thee.
For granting we have sinn'd, and that th'offence
Of man, is made against omnipotence,
Some price, that bears proportion, must be paid;
And infinite with infinite be weigh'd.
See then the Deist lost: remorse for vice,
Not paid, or paid, inadequate in price:
What farther means can reason now direct,
Or what relief from human wit expect?
That shows us sick; and sadly are we sure
Still to be sick, till Heav'n reveal the cure:
If then Heaven's will must needs be understood,
(Which must, if we want cure, and Heaven be good)
Let all records of will reveal'd be shown;
With Scripture, all in equal balance thrown,
And our one sacred Book will be that one.
Proof needs not here, for whether we compare
That impious, idle, superstitious ware
Of rites, lustrations, offerings, (which before,
In various ages, various countries bore)
With Christian faith and virtues, we shall find
None answ'ring the great ends of human kind,
But this one rule of life: that shows us best
How God may be appeas'd, and mortals blest.
Whether from length of time its worth we draw,
The world is scarce more ancient than the law:
Heav'n's early care prescrib'd for every age;
First, in the soul, and after, in the page.
Or, whether more abstractedly we look,
Or on the writers, or the written Book,
Whence, but from Heav'n, could men unskill'd in arts,
In several ages born, in several parts,
Weave such agreeing truths? or how, or why
Should all conspire to cheat us with a lie?
Unask'd their pains, ungrateful their advice,
Starving their gain, and martyrdom their price.
If on the Book itself we cast our view,
Concurrent heathens prove the story true:
The doctrine, miracles; which must convince,
For Heav'n in them appeals to human sense:
And though they prove not, they confirm the cause,
When what is taught agrees with Nature's laws.
Then for the style; majestic and divine,
It speaks no less than God in every line:
Commanding words; whose force is still the same
As the first fiat that produc'd our frame.
All faiths beside, or did by arms ascend;
Or sense indulg'd has made mankind their friend:
This only doctrine does our lusts oppose:
Unfed by Nature's soil, in which it grows;
Cross to our interests, curbing sense, and sin;
Oppress'd without, and undermin'd within,
It thrives through pain; its own tormentors tires;
And with a stubborn patience still aspires.
To what can reason such effects assign,
Transcending Nature, but to laws divine:
Which in that sacred volume are contain'd;
Sufficient, clear, and for that use ordain'd.
But stay: the Deist here will urge anew,
No supernatural worship can be true:
Because a general law is that alone
Which must to all, and everywhere be known:
A style so large as not this Book can claim
Nor aught that bears reveal'd religion's name.
'Tis said the sound of a Messiah's Birth
Is gone through all the habitable earth:
But still that text must be confin'd alone
To what was then inhabited, and known:
And what Provision could from thence accrue
To Indian souls, and worlds discover'd new?
In other parts it helps, that ages past,
The Scriptures there were known, and were embrac'd,
Till sin spread once again the shades of night:
What's that to these who never saw the light?
Of all objections this indeed is chief
To startle reason, stagger frail belief:
We grant, 'tis true, that Heav'n from human sense
Has hid the secret paths of Providence:
But boundless wisdom, boundless mercy, may
Find ev'n for those bewilder'd souls, a way:
If from his nature foes may pity claim,
Much more may strangers who ne'er heard his name.
And though no name be for salvation known,
But that of his eternal Son's alone;
Who knows how far transcending goodness can
Extend the merits of that Son to man?
Who knows what reasons may his mercy lead;
Or ignorance invincible may plead?
Not only charity bids hope the best,
But more the great Apostle has expressed.
That, if the Gentiles (whom no law inspir'd,)
By nature did what was by law requir'd;
They, who the written rule had never known,
Were to themselves both rule and law alone:
To nature's plain indictment they shall plead;
And, by their conscience, be condemn'd or freed.
Most righteous doom! because a rule reveal'd
Is none to those, from whom it was conceal'd.
Then those who follow'd reason's dictates right;
Liv'd up, and lifted high their natural light;
With Socrates may see their Maker's Face,
While thousand rubric-martyrs want a place.
Nor does it baulk my charity, to find
Th'Egyptian Bishop of another mind:
For, though his Creed eternal truth contains,
'Tis hard for man to doom to endless pains
All who believ'd not all, his zeal requir'd,
Unless he first could prove he was inspir'd.
Then let us either think he meant to say
This faith, where publish'd, was the only way;
Or else conclude that, Arius to confute,
The good old man, too eager in dispute,
Flew high; and as his Christian fury rose
Damn'd all for heretics who durst oppose.
Thus far my charity this path has tried;
(A much unskilful, but well meaning guide:)
Yet what they are, ev'n these crude thoughts were bred
By reading that, which better thou hast read,
Thy matchless Author's work: which thou, my friend,
By well translating better dost commend:
Those youthful hours which, of thy equals most
In toys have squander'd, or in vice have lost,
Those hours hast thou to nobler use employ'd;
And the severe delights of truth enjoyed.
Witness this weighty book, in which appears
The crabbed toil of many thoughtful years,
Spent by thy author in the sifting care
Of rabbins' old sophisticated ware
From gold divine; which he who well can sort
May afterwards make algebra a sport.
A treasure, which if country-curates buy,
They Junius and Tremellius may defy:
Save pains in various readings, and translations;
And without Hebrew make most learn'd quotations.
A work so full with various learning fraught,
So nicely ponder'd, yet so strongly wrought,
As nature's height and art's last hand requir'd:
As much as man could compass, uninspir'd.
Where we may see what errors have been made
Both in the copier's and translator's trade:
How Jewish, Popish, interests have prevail'd,
And where infallibility has fail'd.
For some, who have his secret meaning guess'd,
Have found our author not too much a priest:
For fashion-sake he seems to have recourse
To Pope, and Councils, and tradition's force:
But he that old traditions could subdue,
Could not but find the weakness of the new:
If Scripture, though deriv'd from Heavenly birth,
Has been but carelessly preserv'd on earth;
If God's own people, who of God before
Knew what we know, and had been promis'd more,
In fuller terms, of Heaven's assisting care,
And who did neither time, nor study spare
To keep this Book untainted, unperplex'd;
Let in gross errors to corrupt the text:
Omitted paragraphs, embroil'd the sense;
With vain traditions stopp'd the gaping fence,
Which every common hand pull'd up with ease:
What safety from such brushwood-helps as these?
If written words from time are not secur'd,
How can we think have oral sounds endur'd?
Which thus transmitted, if one mouth has fail'd,
Immortal lies on ages are entail'd:
And that some such have been, is prov'd too plain;
If we consider interest, church, and gain.
Oh but says one, tradition set aside,
Where can we hope for an unerring guide?
For since th' original Scripture has been lost,
All copies disagreeing, maim'd the most,
Or Christian faith can have no certain ground,
Or truth in Church tradition must be found.
Such an omniscient church we wish indeed;
'Twere worth both Testaments, and cast in the Creed:
But if this Mother be a guide so sure,
As can all doubts resolve, all truth secure;
Then her infallibility, as well
Where copies are corrupt, or lame, can tell?
Restore lost Canon with as little pains,
As truly explicate what still remains:
Which yet no Council dare pretend to do;
Unless like Esdras, they could write it new:
Strange confidence, still to interpret true,
Yet not be sure that all they have explain'd,
Is in the blest Original contain'd.
More safe, and much more modest 'tis, to say
God would not leave mankind without a way:
And that the Scriptures, though not everywhere
Free from corruption, or entire, or clear,
Are uncorrupt, sufficient, clear, entire,
In all things which our needful faith require.
If others in the same glass better see
'Tis for themselves they look, but not for me:
For my salvation must its doom receive
Not from what others , but what I believe.
Must all tradition then be set aside?
This to affirm were ignorance, or pride.
Are there not many points, some needful sure
To saving faith, that Scripture leaves obscure?
Which every sect will wrest a several way
(For what one sect interprets, all sects may:)
We hold, and say we prove from Scripture plain,
That Christ is God ; the bold Socinian
From the same Scripture urges he's but man .
Now what appeal can end th'important suit;
Both parts talk loudly, but the Rule is mute?
Shall I speak plain, and in a nation free
Assume an honest layman's liberty?
I think (according to my little skill,
To my own Mother-Church submitting still)
That many have been sav'd, and many may,
Who never heard this question brought in play.
Th' unletter'd Christian, who believes in gross,
Plods on to Heaven; and ne'er is at a loss:
For the Strait-gate would be made straiter yet,
Were none admitted there but men of wit.
The few, by nature form'd, with learning fraught,
Born to instruct, as others to be taught,
Must study well the sacred page; and see
Which doctrine, this, or that, does best agree
With the whole tenor of the Work divine:
And plainliest points to Heaven's reveal'd design:
Which exposition flows from genuine sense;
And which is forc'd by wit and eloquence.
Not that tradition's parts are useless here:
When general, old, disinteress'd and clear:
That ancient Fathers thus expound the page,
Gives truth the reverend majesty of age:
Confirms its force, by biding every test;
For best authority's next Rules are best.
And still the nearer to the Spring we go
More limpid, more unsoil'd the waters flow.
Thus, first traditions were a proof alone;
Could we be certain such they were, so known:
But since some flaws in long descent may be,
They make not truth but probability.
Even Arius and Pelagius durst provoke
To what the centuries preceding spoke.
Such difference is there in an oft-told tale:
But truth by its own sinews will prevail.
Tradition written therefore more commends
Authority, than what from voice descends:
And this, as perfect as its kind can be,
Rolls down to us the Sacred History:
Which, from the Universal Church receiv'd,
Is tried, and after, for its self believ'd.
The partial Papists would infer from hence
Their church, in last resort, should judge the sense.
But first they would assume, with wondrous art,
Themselves to be the whole, who are but part
Of that vast frame, the Church; yet grant they were
The handers down, can they from thence infer
A right t'interpret? or would they alone
Who brought the present, claim it for their own?
The Book's a common largess to mankind;
Not more for them, than every man design'd:
The welcome news is in the letter found;
The carrier's not commission'd to expound.
It speaks itself, and what it does contain,
In all things needful to be known, is plain.
In times o'ergrown with rust and ignorance,
A gainful trade their clergy did advance:
When want of learning kept the laymen low,
And none but priests were authoriz'd to know:
When what small knowledge was, in them did dwell;
And he a God who could but read or spell;
Then Mother Church did mightily prevail:
She parcell'd out the Bible by retail:
But still expounded what she sold or gave;
To keep it in her power to damn and save:
Scripture was scarce, and as the market went,
Poor laymen took salvation on content;
As needy men take money, good or bad:
God's Word they had not, but the priests they had.
Yet, whate'er false conveyances they made,
The lawyer still was certain to be paid.
In those dark times they learn'd their knack so well.
That by long use they grew infallible:
At last, a knowing age began t'enquire
If they the Book, or that did them inspire:
And, making narrower search they found, though late,
That what they thought the priest's was their estate:
Taught by the will produc'd, (the written Word)
How long they had been cheated on record.
Then, every man who saw the title fair,
Claim'd a child's part, and put in for a share:
Consulted soberly his private good;
And sav'd himself as cheap as e'er he could.
'Tis true, my friend, (and far be flattery hence)
This good had full as bad a consequence:
The Book thus put in every vulgar hand,
Which each presum'd he best could understand,
The common rule was made the common prey;
And at the mercy of the rabble lay.
The tender page with horny fists was gall'd;
And he was gifted most that loudest bawl'd:
The spirit gave the doctoral degree:
And every member of a company
Was of his trade, and of the Bible free.
Plain truths enough for needful use they found;
But men would still be itching to expound:
Each was ambitious of th'obscurest place,
No measure ta'en from knowledge, all from grace .
Study and pains were now no more their care:
Texts were explain'd by fasting, and by prayer:
This was the fruit the private spirit brought;
Occasion'd by great zeal, and little thought.
While crowds unlearn'd, with rude devotion warm,
About the sacred viands buzz and swarm,
The fly-blown text creates a crawling brood;
And turns to maggots what was meant for food.
A thousand daily sects rise up, and die;
A thousand more the perish'd race supply:
So all we make of Heaven's discover'd Will
Is, not to have it, or to use it ill.
The danger's much the same; on several shelves
If others wreck us, or we wreck ourselves.
What then remains, but, waving each extreme,
The tides of ignorance, and pride to stem?
Neither so rich a treasure to forego;
Nor proudly seek beyond our pow'r to know:
Faith is not built on disquisitions vain;
The things we must believe, are few, and plain:
But since men will believe more than they need;
And every man will make himself a creed:
In doubtful questions 'tis the safest way
To learn what unsuspected ancients say:
For 'tis not likely we should higher soar
In search of Heav'n, than all the Church before:
Nor can we be deceiv'd, unless we see
The Scripture, and the Fathers disagree.
If after all, they stand suspected still,
(For no man's faith depends upon his will;)
'Tis some relief, that points not clearly known,
Without much hazard may be let alone:
And, after hearing what our Church can say,
If still our reason runs another way,
That private reason 'tis more just to curb,
Than by disputes the public peace disturb:
For points obscure are of small use to learn:
But common quiet is mankind's concern.
Thus have I made my own opinions clear:
Yet neither praise expect, nor censure fear:
And this unpolish'd, rugged verse, I chose;
As fittest for discourse, and nearest prose:
For, while from sacred truth I do not swerve,
Tom Sternhold's, or Tom Shadwell's rhymes will serve.
Editor 1 Interpretation
Religio Laici: A Masterpiece of Religious and Political Satire
John Dryden's Religio Laici is a satirical masterpiece that mocks the religious and political beliefs of the 17th century England. The poem is a rare blend of wit, sarcasm and irony, that leaves the reader amused, informed and enlightened. In this literary criticism and interpretation of Religio Laici, I will explore the themes, motifs, style and structure of the poem, and show how they contribute to its overall message.
Background
Before we delve into the poem itself, it's important to understand the context in which it was written. The 17th century England was a time of great religious and political upheaval. The country was deeply divided between the Anglicans and the Nonconformists, and the monarchy was struggling to maintain its grip on power. John Dryden was a prominent literary figure of his time and a staunch supporter of the Anglican Church and the monarchy. He wrote Religio Laici as a response to the growing popularity of Deism, a philosophy that rejected religious dogma and advocated for reason and natural law.
Themes
Religio Laici explores several themes, including religion, politics, reason, and morality. The poem is primarily concerned with the relationship between religion and reason, and the role of the church in society. Dryden argues that while reason is important, it cannot replace religion, and that the church should have a prominent role in shaping social morality.
The poem also explores the relationship between the individual and the state, and the importance of loyalty and obedience to the monarchy. Dryden uses the poem to express his support for the Anglican Church and the monarchy, and to criticize the growing influence of Nonconformists and Deists.
Motifs
One of the key motifs in Religio Laici is the contrast between reason and faith. Dryden emphasizes the importance of both reason and faith, but argues that faith should always take precedence over reason. He uses the metaphor of a ship to illustrate this point: reason is the ship, and faith is the anchor that keeps it stable.
Another important motif in the poem is the contrast between the Anglican Church and the Nonconformists. Dryden portrays the Anglican Church as the true and rightful church of England, while the Nonconformists are depicted as dangerous heretics who threaten the stability and unity of the nation.
Style
Dryden's writing style in Religio Laici is characterized by wit, sarcasm, and irony. He uses these literary devices to poke fun at the beliefs and practices of the Nonconformists and Deists, and to emphasize the superiority of the Anglican Church. Dryden also employs a variety of rhetorical devices, such as alliteration, metaphor, and parallelism, to create a rhythm and flow that adds to the poem's overall effectiveness.
Structure
Religio Laici is structured as a dialogue between a "Layman" and a "Clergyman". The Layman represents the common man, while the Clergyman represents the Church. Dryden uses this structure to present a range of arguments and counterarguments, and to highlight the different perspectives on religion and reason.
The poem is divided into three sections: the first section is a discussion of the relationship between reason and faith, the second section is a critique of the Nonconformists and Deists, and the third section is a defense of the Anglican Church and the monarchy.
Interpretation
Religio Laici is a complex and nuanced poem that can be interpreted in a variety of ways. At its core, however, the poem is a satire that mocks the religious and political beliefs of the Nonconformists and Deists, and defends the Anglican Church and the monarchy. Dryden uses the poem to argue that reason and faith are complementary and that the church should play a prominent role in shaping social morality.
Dryden's criticism of the Nonconformists and Deists can also be seen as a critique of the Enlightenment, a movement that emphasized reason and individualism. Dryden's poem can be seen as a defense of tradition and authority, and a rejection of the radical individualism that was becoming more prevalent in 17th century England.
Conclusion
In conclusion, Religio Laici is a masterful work of religious and political satire that continues to be relevant today. Dryden's use of wit, sarcasm, and irony, combined with his sophisticated writing style and structure, make this poem an enduring classic of English literature. Whether you agree or disagree with Dryden's views, there is no denying the power and impact of his writing. Religio Laici is a must-read for anyone interested in the history of religion, politics, and literature in 17th century England.
Editor 2 Analysis and Explanation
Religio Laici: A Masterpiece of John Dryden
John Dryden, the great poet, playwright, and critic of the 17th century, is known for his remarkable contributions to English literature. His works are a reflection of the political, social, and religious upheavals of his time. One of his most celebrated poems is Religio Laici, which was published in 1682. This poem is a masterpiece of Dryden's literary genius, and it provides a profound insight into the religious beliefs and practices of the time.
Religio Laici is a Latin phrase that means "the religion of a layman." The poem is a defense of the Anglican Church and its practices, which were under attack from various quarters. The poem is written in heroic couplets, which was a popular form of poetry in the 17th century. The poem is divided into three parts, each of which deals with a different aspect of religion.
The first part of the poem is a defense of the Anglican Church. Dryden argues that the Anglican Church is the true church of England and that it is the only church that can provide salvation to its members. He also defends the use of the Book of Common Prayer, which was a controversial issue at the time. Dryden argues that the Book of Common Prayer is a necessary part of Anglican worship and that it helps to maintain the unity of the church.
The second part of the poem deals with the relationship between reason and faith. Dryden argues that reason and faith are not mutually exclusive, but rather they complement each other. He believes that reason can help to clarify and explain the mysteries of faith, but it cannot replace faith. Dryden also argues that reason can lead to skepticism and doubt, which can be dangerous to one's faith.
The third part of the poem is a defense of the Bible. Dryden argues that the Bible is the true word of God and that it is the only source of religious truth. He also defends the use of allegory and metaphor in the Bible, which was a controversial issue at the time. Dryden argues that allegory and metaphor are necessary to convey the deeper meanings of the Bible and that they can help to inspire and enlighten the reader.
Religio Laici is a remarkable poem that provides a profound insight into the religious beliefs and practices of the 17th century. Dryden's defense of the Anglican Church and its practices is a reflection of the political and religious turmoil of the time. The poem also provides a valuable lesson on the relationship between reason and faith, and the importance of the Bible as a source of religious truth.
Dryden's use of heroic couplets is also noteworthy. The use of this form of poetry was a popular trend in the 17th century, and Dryden was one of the most skilled practitioners of this form. The use of heroic couplets gives the poem a sense of grandeur and importance, which is fitting for a poem that deals with such weighty issues.
In conclusion, Religio Laici is a masterpiece of John Dryden's literary genius. The poem provides a profound insight into the religious beliefs and practices of the 17th century, and it is a valuable lesson on the relationship between reason and faith. Dryden's defense of the Anglican Church and its practices is a reflection of the political and religious turmoil of the time. The use of heroic couplets gives the poem a sense of grandeur and importance, which is fitting for a poem that deals with such weighty issues. Religio Laici is a must-read for anyone interested in English literature and the history of religion.
Editor Recommended Sites
Speed Math: Practice rapid math training for fast mental arithmetic. Speed mathematics training softwareDev Use Cases: Use cases for software frameworks, software tools, and cloud services in AWS and GCP
Compare Costs - Compare cloud costs & Compare vendor cloud services costs: Compare the costs of cloud services, cloud third party license software and business support services
AI ML Startup Valuation: AI / ML Startup valuation information. How to value your company
Knowledge Graph Ops: Learn maintenance and operations for knowledge graphs in cloud
Recommended Similar Analysis
Meeting And Passing by Robert Frost analysisI like to see it lap the miles, by Emily Dickinson analysis
A Considerable Speck by Robert Lee Frost analysis
A Musical Instrument by Elizabeth Barrett Browning analysis
Loss And Gain by Henry Wadsworth Longfellow analysis
I Heard an Angel by William Blake analysis
Something Childish, But Very Natural by Samuel Taylor Coleridge analysis
A Descent Into The Maelstrom by Edgar Allen Poe analysis
Endymion (excerpts) by John Keats analysis
Gertrude of Wyoming by Thomas Campbell analysis