There she goes. On her own.

Samain and the Fallow Moon

Been having a tough time keeping up with my workouts due to morning meetings, doctor’s appointments. If I don’t workout in the morning, our afternoon nap finishes off the rest of the day for exercise. Why? Not sure. But, I’m lethargic when I get up. A non-workout feeling. Why nap if I get up lethargic? It doesn’t last, but it lasts long enough to throw off my wanna exercise motivation. Something I could work on.

Working out makes me feel better in the moment while the net effects of cardio and resistance work to keep my healthspan longer. There are other daily benefits: getting up out of a chair unassisted, able to hold a chainsaw, get outside work done, enough muscle to handle daily domestic chores, stamina, stair climbing. In spite of my two issues: copd and prostate cancer, my sense of good health, even excellent health remains. But, not if I don’t get in my workouts. Gotta get more careful about scheduling mornings.

Used the instapot last night to make round steak. It came out tough and chewy. Hmm. Not the idea. Gotta figure out what the problem is.

Making progress on my painting, IMO. When I do Rothko-like paintings, I’m finding myself closer to the moodiness his produced. Once that comes more easily, I’m going to start playing around with it. Put photographs or drawings or a flower or something metal in them, IDK. Make them mine. I’m imitating a man I consider a master artist, one of the best of the last century, American or otherwise, trying to learn from recreating his work techniques, color combinations, composition, brush work. A long, long way to go, but I’m having a helluva good time.

Gonna finish my bagel table work today and tomorrow.

Starting to feel the beginnings of a new phase here on Shadow Mountain. Not sure what it is, but it feels pretty good.

Example: Kate drove herself to needleworkers yesterday. She stayed till mid-afternoon. When I saw her drive away, I had a feeling similar to taking Joseph to his freshman year of college. There she goes, on her own. Glad, a bit concerned, happy for her.

Why did Sarah die?

Samain and the Fallow Moon

Met with Alan to discuss our bagel table a week from Saturday. Dandelion. A quiet breakfast place off 74 in the northern part of Evergreen. We’re both going to come up with a plan by next Tuesday then we’ll mix and match or choose one.

I’m focused on an interesting midrashic tradition raised by Avivah Zornberg in her commentary on Genesis and the Chayei parsha. Midrash aggadah are torah interpretations by generations of rabbis.They are imaginative, clever, often surprising. The tradition is similar to the notion of hermeneutics with which I am familiar, that is the art of bringing Biblical messages into a contemporary context. I mentioned this in my post on Sunday.

Midrash aggadah are dissimilar in the tools and techniques used. And, in the results.

The midrashic tradition Zornberg mentions in the beginning of her commentary on Chayei Sarah (Gen. 23:1-25:18) began with rabbis wondering about two things: 1. The akedah, or the binding of Isaac. Jewish tradition focuses on the act of binding Isaac for his sacrifice. 2. The death of Sarah which immediately follows the akedah.

Why did Sarah die, they wondered. An interpretation rose up that the akedah was the reason for Sarah’s death, though there is no mention of a connection in the text. In one midrash Isaac returns after the akedah, tells his mother what happened, and she makes shofar like noises, then dies. In another Satan appears to her in the guise of Isaac and tells her what Abraham did. And in yet another Satan comes to Sarah and says Abraham has actually sacrificed Isaac.

From these, then, Zornberg suggests that the problem of Sarah’s life began with her period of infertility, till age 99, ended by Isaac’s birth. The relationship between her and Isaac, then, becomes the central issue for Sarah. It does not resolve, Zornberg suggests, until:

Gen. 25:67 “And Isaac brought her to the tent of Sarah his mother, and he took Rebecca, and she became his wife, and he loved her. And was comforted for (the loss) of his mother.”

This is a direction that would never occur in a Christian exegetical/hermeneutical exploration of these texts. Why? Because the Christian exegete focuses on the words as they exist and critical methodologies helping to clarify their meaning. Speculation about what happened offline so to speak is not encouraged.

This is so much fun for me. I like learning another way of coming at the Bible and I find the midrash aggadah appealing as provocateurs about life and its convolutions. A lot of wisdom in them.

Jewish and Christian Modes of Biblical Interpretation

Samain and the Fallow Moon

Went to the bagel table yesterday morning. Torah study with Rabbi Jamie. Always fun and deep. Added bonus. I got to see how he does it. It’s been awhile and I wanted to learn from his approach before Alan and I do our bagel table on November 23rd.

I told Jamie afterward, this is so different from how I was taught. And, it is. My training came from the higher criticism movement which began in 19th century Germany. It came into being over against lower criticism which used the Bible as its source of scholarship for interpretation.

If you’re familiar with the idea of proof texting, that is, using a verse or two out of context to buttress a theological argument, then you know how lower criticism proceeds. It was, in many ways, similar to the scholarship style of the medieval scholastics. The scholastics used other written texts to “prove” their arguments, rather than looking for evidence outside others thoughts.

When Francis Bacon introduced the ideas that lead to the scientific method, he changed the world of scholarship forever. Historians had to look at documents and artifacts from the time periods they were studying rather than taking Herodotus, or Tacitus, or the Bible literally at their words. Scientists looked to nature and experimentation rather than Ptolemy or alchemy. Of course the old texts were useful still, just not in the way they had been.

Higher criticism followed in that vein. No longer was the Bible seen as the inspired word of God to be revered and understood as written. That attitude is not too different from the so-called “originalist” camp in interpretation of the Constitution.

The same methods, critical methods, used by literary scholars and scientists were brought to bear on scripture. The howls of blasphemy and apostasy started then and in some conservative theological circles have never softened.

Here are the questions of higher criticism. What did the text likely mean to the author? Here’s a heretical idea. Multiple authors for not only books of the bible but even multiple authors within books. Example: the documentary hypothesis for Genesis. JEDP. The Yahwist. The Elohist. (two names for God) The Deutronomic historian. The Priestly writers. The two stories of the creation of humans, which differ significantly, are the products of two different authors.

Redaction criticism took seriously this literary criticism, but noted that somebody had to put all of those fragments together in their current form. The redactors or editors. What does it mean that the redactors of Genesis chose to put both stories in with no commentary about why?

Tradition criticism looks for evidence of rituals, cultural understandings that show how texts evolved from oral tradition into written text. Other schools of criticism look at the manuscripts of biblical books, which one is the most ancient, the closest to the source texts, and the reception that various texts have received, both within the Bible and outside it.

All of this work comes under the heading of exegesis: “a systematic process by which a person arrives at a reasonable and coherent sense of the meaning and message of a biblical passage.” Theopedia (I like this definition, but not the site.) In my training the exegetical work preceded and informed the hermeneutical task, taking that meaning and message into the contemporary context, most commonly in a sermon.

I didn’t understand until yesterday the reason Rabbi Jamie’s Torah study is so different from my training. The Christian exegete looks for the meaning, the message of a biblical passage, then propounds it. The way Rabbi Jamie does Torah study is at one and the same time more conservative and more radical than higher criticism.

It is more conservative in that it relies on the Talmud, the Midrash, the history of rabbinic interpretation of both the texts themselves and what lies within the gaps. What was Abraham like before he appears in Genesis, already seventy-five years old? Why did Sarah die after Abraham took Isaac off for sacrifice? In that sense it’s reliance on the text as written is more like lower criticism. There’s a lot of proof-texting in the Talmud.

It’s more radical in that insists on multiple interpretations of the same text, allowing, to misuse Mao, a hundred meanings to bloom. This is the crux of the difference between my training and Rabbi Jamie’s method. As the definition of exegesis implies, biblical interpreters used higher critical methods to discover the text’s meaning and therefore its message for today. The meaning. Of course there were different conclusions using the same data, just as in the Midrash, but there lurked in the background always that there was one true meaning if only it could be found.

In the Jewish tradition Rabbi Jamie follows there is no one meaning. In fact several meanings can be uncovered through the imaginative application of many unusual tools. Like gematria. The numerology of Hebrew letters. Like imagining God asking Moses to inform Aaron of his imminent death. When you add in kabbalistic interpretations, the Torah becomes a polyvalent text. Not one you can do anything you want with, but not one you can say anything definitive about either.

Right now I’m appreciating the Jewish tradition of biblical interpretation. It’s more open-ended, more down to earth often, more immediately applicable to daily life. I also appreciate higher criticism, an approach that has now gone well beyond biblical texts into texts of any kind. Can be used, for example, in challenging the “originalists” on the Supreme Court.

On November 23rd, when Alan and I do Chayei Sarah: Genesis 23:1-Genesis 25:18, I’m going to try to stay in the Jewish traditional lane. Will not be easy for me because I don’t have the encyclopedic knowledge of Hebrew and the Midrash that Jamie does. Zornberg’s commentary on the parsha in her book on Genesis, The Beginning of Desire, is giving me a lot of help. There are other resources. We’ll see how much time I have to use them.

Zornberg and Denes

Samain and the Fallow Moon

Brother Mark made a good observation. When remembering “my dead” yesterday, I did not include any dogs. He recalls, for example, “Vega’s woof.” I wrote him back and said, yes: Celt, Sorsha, Scott, Morgana, Tully, Tira, Orion, Tor. The Wolfhounds. Buck, Iris, Emma, Bridgit, Kona, Hilo. The Whippets. Vega. The coyote hound/IW mix.

My favorite version of the afterlife is that moment when all the dogs you’ve ever loved come up to greet you. If that could be so, I’d find eternity bearable.

Continuing to meditate, up to eleven minutes now toward a goal of twenty. And, read. First things.

This morning I read from The Human Argument, a collection of the writings of Agnes Denes. If you say, who? I understand. I’d never heard of her either until an article about her art in the Washington Post this week. This woman’s work is a stunner, combining science, mathematics, ecology, and art. I’m still not able to post pictures here (working on it), but you can see some of her work at the two links here. An important artist, IMO, but one I’d missed completely. Even the Walker has only one work by her and it’s a book. The MIA? Nothing.

Followed that with some more reading from Zornberg. Damn, this woman is so smart. And clever. The Beginning of Desire is a commentary on Genesis and its organized by parsha, the long readings required each week to get through the whole Torah in a year. The first parsha is named Bereshit since parshas take their name from the first word or phrase in the text. Bereshit is also the Hebrew name for the first book of the Bible, what I have known up till now as Genesis. Easily the best commentary I’ve ever read.

Here’s a quote from the introduction in which she talks about her method: “The aim of interpretation is, I suggest, not merely to domesticate, to familiarize an ancient book: it is also, and perhaps more importantly, to “make strangeness in certain respects stranger.”” She allows no definitive interpretation, rather she seeks a polyvalent conversation between reader and text, a dynamic reading that learns from the text and the life of the reader in dialectical tension.

Wondering now if staying immersed in Zornberg, in the world of ancient literature, the Greeks and Romans, too, might be the way forward for me. I certainly love it. Get excited.

The Narrow Room

Samain and the Fallow Moon

Two important things. 1. I get now, in a gut way, that the Tao that can be named is not the Tao. 2. In the fallow time the harvest moves toward death and decay.

Been considering the text of Chayei Sarah again. Reading some interesting Jewish commentaries and sermons preached by various rabbis on the parsha. Immersion in biblical literature turns all my inner lights on. Woke, I guess.

Also had an interesting e-mail conversation with Rich Levine about Emerson’s notion of a religion of direct revelation to us, not the dry bones of theirs. He said he found revelation in the experience of joy. I had said much the same about awe. When I wrote him back, I introduced a thought. Could it be that access to the sacred, the divine, the world next to this one can come only through feelings? If so, could it be that words written about it might be barriers rather than illuminators?

In that exchange it hit me, the Tao that can be written is not the Tao. Oh, yeah. The name of God that can be written is not God. The stories about God and those who follow Her are neither sacred, nor divine in themselves. They may evoke an experience of the sacred, but they are not it.

The fallow time moves toward death and decay. These diseases that Kate and I have, the ones you will have, augur the fallow time for our bodies. They propose death, not as imminent necessarily, but as inescapable. And I hear them

The COPD is not an enemy, but a marker along the trail of mortality. So is prostate cancer. Interstitial lung disease. Sjogren’s syndrome. These sign posts show the way, the path toward a universal destination of the body.

Learning to live with these signals is a life long process. If we learn how to admit them into our awareness as signals rather than foes, then we can nod, say yes, I see.

No, this does not mean that we say, oh, I see, well then measure up my narrow room. (see Bryant’s poem below) This does not mean that we cease treatments that can prolong our life. Though it could mean that if you want it to. It simply means that we live with a clarity about the end.

Real Winter

Fall and the new moon (Heshvan)

Stress test today. Oh, boy. Hope they don’t catch it all. Feeling a bit down.

The combination of the COPD diagnosis, my stress test at 11:30, the very nasty road conditions between here and South Denver Cardiology in Littleton. Found myself reluctant to shovel the back deck and the stall mats. Achy. You know. Stuff accumulates. (no pun intended.) Did shovel the deck and mats though. Felt better.

Walked out to the paper. Nope. Snow stops the Denver Post. Only rain, sleet, hail, snow, and gloom of night prevents that sturdy carrier from his rounds.

This is real winter, pre-Halloween. Temp of 5 right now, headed down below that tonight and tomorrow night. Maybe 4-5 inches of new snow, more on the way.

Don’t want to start slogging through the slough of despond. Only makes matters more difficult. Looking for simcha in the beauty of the snow, the bounce of the dogs out the door in the morning, the reading I’m doing for Chayei Sarah.

Feeling it for the folks in California. The pyrocene, indeed.

Things I love to do

Fall and the Crescent Moon

Oh. Achy this am. More mitigation. Closing in on all the trees I intend to take down. Maybe I’ll finish today. For sure by the weekend. In between, we’ll have 8-12 inches of snow overnight tonight. It will be gone Friday. The Solar Snow Shovel.

The density of trees in a lodgepole forest means it’s harder to drop a tree without snagging it. I’ve had several opportunities to practice snag cutting techniques I learned on youtube. They work and I’m glad to know them. Snags cause most deaths in the logging industry. Their often strange lines of force make cutting them an exercise in observational physics. The more upright, the more difficult.

One tree I cut yesterday bounced off the stump to land straight up and down about a foot away. Grrr. An angled cut, watch for the cut to begin to close, pound a wedge in the cut, then complete the cut from below. The tree drops straight down, hopefully away from the branches snagging it. My first cut today.

Decided to hire a landscaper to do the five foot ignition zone around the house. Landscape cloth, stakes, river rock. It will affect how the house looks and I’d like a neater job than I’m capable of pulling off.

When this round of mitigation is complete, I’ll have very little of this sort of work left. I’ll miss it. Weeding and thinning. The plants are big, but still plants.

Of course, I have to release the chain on the saw. It bound up on me right at the end of yesterday’s felling. Not sure what the problem is. I worked on for awhile using my wonderful limbing ax from Gränsfors in Sweden. My felling ax and my log splitter from them have not seen as much use as it has.

Went to Tony’s Market again. Love their food. I could shop there all the time, except it’s pretty expensive. Worth it. Always high quality meats, deli salads, veggies and fruit, baked goods. Realized their secret yesterday. Supermarkets make their money off the goods sold along the walls, not so much off the goods in the aisles. Tony’s only sells items sold on the walls.

After that I spent an hour or so on something else I love to do. Research. Read through the parsha for Nov. 23rd again, focusing this time on geography. Where was Canaan? The Cave of Machpela, the Tomb of the Patriarchs? What about Mamre and its oak? Found them. Also read the parsha in RJ Crumb’s illustrated Genesis. Mr. Natural goes to the Middle East.

When I first read the parsha, pen in hand, I focused. My mind was right there, engaged. I felt comfortable, excited. Much like getting ready to cut down trees. Or, cook a meal. I’m treating it as myth, a myth that has shaped not only Jewish traditions, but Christian and Muslim ones as well.

Parshas get their names from the first words in them, in this case, chayei Sarah, the life of Sarah. Chayei Sarah recounts the death of Sarah and Abraham, the finding of Rebecca at the well, a wife for Isaac, and the sons of Ishmael, born to Hagar, Abraham’s concubine.

Holiseason

Fall and the Sukkot Moon

Today is the last day of Sukkot. A notice went out for volunteers to come in and take down the Sukkah. Rabbi Jamie slept in the sukkah a couple of nights ago, putting his sleeping bag on the picnic table inside it. He’s an outdoor guy, loves camping, mountain biking, and skiing.

The last day of Sukkot is Simchat Torah. You’ve probably seen pictures of this holiday where the Torah scroll is unwound and folks hold it up in the sanctuary, then dance. It’s a fun, celebratory holiday, putting a punctuation mark on the holiday month of Tishrei and rewinding the scroll to Bereshit.

The parsha for this sabbath is Bereshit. The beginning. The Hebrew name for the book Christians call Genesis. This first parsha is the beginning of Genesis and also begins the reading of the five books of the Torah through another Jewish year.

The month ends on October 29. Rosh Hodesh, the new moon, starts every Jewish lunar month and is a minor holiday of its own. This will be the month of Heshvan.

This year Samain will be under a new moon. As Tishrei begins the Jewish new year on Rosh Hashanah, so Samain begins the Celtic new year. In the Celtic new year the emphasis is on the fallow season upcoming as Samain literally means summer’s end, the end of the growing season. It’s the last harvest festival.

November 1st is the festival of all Souls in the Christian liturgical calendar and the next day, November 2nd, is dia de muertos, the day of the dead.

Diwali, celebrated on October 27th this year, is a Hindu celebration of the triumph of light over darkness, good over evil, hope over despair, and knowledge over ignorance. It’s a new moon holiday, too. Hindu new moons come in the middle of the calendar month.

Before my time at CBE, I started Holiseason on September 29th, Michaelmas. Now I start it with Rosh Hashanah. It runs until Epiphany, January 6th. Enjoy this holiseason when so many cultures have feasts, days of prayer and offerings, good times. We need these days which exist outside of ordinary time and remind us of the sacred nature of the reality we inhabit every day.

Satisfaction

Fall and the Sukkot Moon

Yesterday. Packed with stuff. AM I got out there and began cutting down trees. Got a lot of trees down, many smaller spruces. Managed to hang one smallish lodgepole. Will have to deal with that today. It felt so good. I love manual labor of a certain kind. Logging is one. Working in gardens and orchards is another. There’s something about using my body, working with plants and the soil that feeds me. Chainsaw work has serious man cred, too. With all that lupron swimming around, I need it.

Two of the lodgepole pines I felled, one good sized, had the bluish stain of the pine beetle. Both had been dead for some time. One in the front, also showing the blue streaking, has not been dead over a couple of years. Not sure whether this means an infestation will take out all of our lodgepoles. The beetles don’t seem as pernicious here as on those mountain sides along I-70 out toward Silverthorne. On them whole mountain faces are the rust color of dead lodgepole pine needles. The sight shocked me the first time I saw it.

When I got tired using the chain saw, I put it away and got out my limbing ax. I don’t use the chain saw when I’m tired. However, I also love whacking off tree branches with the smaller of my two Swedish axes. I got the two dead trees limbed. Satisfying.

Susan came around noon. She’s the chair of the mitzvah committee at CBE and has stayed in constant touch with Kate and me over the last year plus. The main thing the committee does is meals and when we needed them what a help they were. However, another thing I love to do is cook, so once I got out from under the radiation fatigue, we stopped the meals.

In conversation Susan teased out of me that fire mitigation had me concerned. She offered to coordinate, if possible, a CBE crew to help. With Derek, neighbor Derek, helping, I don’t need them. She brought lunch and dinner anyhow. We had a good conversation over the meal.

Derek is a really good worker and will be taking the bulk of the logs for heating. He also had a call into Elk Creek Fire to chip slash he had generated from his property. Due to equipment malfunctions the chipping crew has gotten behind. They have 150 slash chipping reservations and they stopped taking reservations on the 10th of October. Derek suggested moving slash from our work onto his piles since they’re not to him yet. Excellent plan

After Susan left, Kate and I took a nap, waiting on the arrival of Jon, Ruth, and Gabe for hamburgers, tater tots, salad, and ice cream. Also laundry.

They got up here around three and we had the usual swirl of Gabe and Ruth. Ruth wanted to bake. She made a fudge and cornbread muffins. Gabe went around to all the dogs, one at a time, talking to them, petting them, then disappeared upstairs to watch TV.

Cooking the meal in the kitchen after Ruth’s baking had some challenges, but we overcame them. Ruth cut up tomato, onion and avocado for the burgers. She also tossed the salad. I took care of the tator tots and the meat.

Ruth’s designing the lighting for her drama classes production of Alice (in Wonderland). She had a self-described mental breakdown when she didn’t get the role of Alice. One manifestation of the breakdown was cutting her bangs short. She got over it.

I asked her if her friends liked to cook. She nodded and said, “Really, we like to eat.” Eighth grade. Next year high school. As they were leaving she put on her sandals and came to me for a hug. “Oh, my, you used to be way taller than me.” Yep. With sandals she’s getting close to my height.

Busy, satisfying, loving day.

A small c convert

Fall and the Sukkot Moon

I had a dream awhile back. Don’t remember much, but I do remember being around the table at CBE. Rabbi Jamie was there, I don’t recall who else. At some point, I said, “I’m a convert.” And, I suppose it’s true enough in some ways.

Definitely a convert to CBE. Both Kate and I are members. She, who is a convert, with her Jewish identity and me, a pagan “suckled in a creed outworn.” to quote Wordsworth in “The World Is Too Much With Us.”*

This community is diverse in its way: Orthodox, Reform, Conservative, and Reconstructionist flavors of Judaism show up in conversation and have persons who either identify with them or used to. There are transgender folk and there must be some gay folks. One or two people of color, rare for the Evergreen/Conifer area. Politically conservative, liberal, and radical. I’ve not met a libertarian, but I imagine there are some of those, too. A lot of former East Coasters, but a number of native Coloradans. Some come from Evergreen, Conifer, but many live in Denver or its burbs. A few from Israel, others who’ve lived in other countries for some period of time.

Nearly all though are at least well enough off to own a car, a home. I don’t know the average educational attainment, but it’s high. Might even tip over into the post-graduate level. Almost all are white. Almost all are Jewish. I’m the only outlier who is a member, as far as I know.

CBE reflects an old immigrant motif in America where folk of similar religion and, often, of country of origin, gather in a religious community. Polish Catholics. Shinto Japanese. Muslims from many countries. Irish Catholics. Puritans. Buddhists from many Asian lands. Up here in the Front Range there aren’t many options if you’re Jewish. You come to CBE or go into Denver which has a large Jewish community. (There is one other small Jewish congregation up here.)

But the dream notion of conversion goes deeper than just the community for me. I’m a convert to the reconstructionist way of approaching religious questions. That is, if it’s working, keep it. If it’s not, change it.

In my pagan turn, which came many years ago when I started researching Celtic lore, I have found most of what passes for pagan these days just plain silly. Much of it comes from rehashing, in not very careful ways, 19th century Victorian fantasies, or grabbing parts of other auld faiths, like Nordic mythology. See Asatru, for example. Some of it tries to revive the Olympic deities in various ways. There’s even a clever Satanist twist which has claimed Lucifer’s rebellion as a model for standing against the established order.

At CBE I’ve found a series of parallels with my own (possibly silly to you) approach to paganism. Jews use a lunar calendar, for example, and much of their liturgical year has its grounding in agricultural practices. In fact tomorrow at CBE a Sukkot ritual will celebrate the harvest, out doors, in a structure that by tradition is open to the sky. There is a ritual for each new moon, not often observed, but it’s there.

There is also in Judaism a distinctive body positive attitude that encourages good eating, good sex, good self care. Asceticism is not Jewish. One of the aspects of Judaism, related to this, is a candor about death, a way of including mourners in the community through sitting shiva, care of the body immediately following death, and including mourners in every worship service.

With the horrible turmoil after my mother’s death I find this approach soothing. Wish we’d had it then. This is, btw, the 55th anniversary of her death this month, her yahrzeit.

In the kabbalah, which I have studied a bit, there’s a universalism that comes from believing that every bit of the universe has a shard of divinity, of ohr the divine light. I can move from this understanding to an animist position very easily.

Here again I’m a convert to CBE. I don’t have to give up or alter any of my beliefs to be a full member. In fact I lead adult education, taught middle-schoolers, and participate as an “out” pagan in all parts of CBE’s life.

Jewish tradition and Jewish civilization has much that is humane, justice oriented, thoughtful. It is, like many faiths, a repository of human wisdom, of poetry, of answers to the big questions. I’m learning a lot at CBE and am glad for the particularity of its Jewish life. So, yes, I’m a convert. A small c convert.

* The world is too much with us; late and soon,
Getting and spending, we lay waste our powers;
Little we see in Nature that is ours;
We have given our hearts away, a sordid boon!
This Sea that bares her bosom to the moon,
The winds that will be howling at all hours,
And are up-gathered now like sleeping flowers,
For this, for everything, we are out of tune;
It moves us not. – Great God! I’d rather be
A Pagan suckled in a creed outworn;
So might I, standing on this pleasant lea,
Have glimpses that would make me less forlorn;
Have sight of Proteus rising from the sea;
Or hear old Triton blow his wreathed horn. 1802