#unseen censer

[zegoldensombrero]

💀INK ON BRISTOL💀

One of two new PUMPKIN BOY designs for this year 💀 All done with pen on acid-free bristol board 🙏🍂🍁

For more horror/Halloween/spoopy/metal check out (at) unseen.censer on Instagram 🎃

SHOP

#illustration #drawing #ze golden sombrero #art #zegoldensombrero #artist #draw #artists on tumblr #ink #pen and ink #halloween #halloween art #halloween artist #jack o lantern #trick or treat #horror art #halloween decor #stickers #unseen censer #dark art

[professionalchaoticdumbass]

Then, methought, the air grew denser, perfumed from an unseen censer

Swung by Seraphim whose foot-falls tinkled on the tufted floor.

    “Wretch,” I cried, “thy God hath lent thee—by these angels he hath sent thee

    Respite—respite and nepenthe from thy memories of Lenore;

Quaff, oh quaff this kind nepenthe and forget this lost Lenore!”

            Quoth the Raven “Nevermore.”

.

[vulnerasti-cor-meum]

Then, methought, the air grew denser, perfumed by an unseen censer, Swung by Seraphim whose foot-falls tinkled on the tufted floor.

-The Raven, E.A. Poe (1845)

[petrichoramor]

I know we've all enjoyed the cigarette scene in Goncharov(1973) on its own merits, but one of the things that makes it so powerful is how it is just one part of the greater motif of smoke... think about it! consider that cigarette scene against the long shot of the priest's swinging censer of incense in the Mass scene, or the plume of the train as it departs at the end of the third act. The way the smoke obscures intent as it fills the screen, cloaks the actors in the scenes... Andrey lost on the platform, Katya kneeling in false penance on the hard wooden pew. they vanish. the self is unseen. unknowable.

#goncharov #unreality #writing

[ancestorsofjudah]

2 Kings 25: 13-15. "The Bronze Pillar."

We are discussing the healthy integration of the Church and the State using Constitution. Constitution embodies the desire of the human being to be indentured into the cause of his own freedom and independence at no additional expense to him. All he has to do is reside and be permitted to work in his jurisdiction of choice.

This next comment will not make me more popular, but it certainly can't make me less, but even still it is the Government that has standing in the affairs of all, including the hurch, and not the other way around.

The Church is too subjective, too ethereal in its arguments for the existence of the Unseen and its Will to Power over this world, and this is not what we need or have come to find useful.

Therefore constituted governments in the name of social order guarantee the right to a church education, but cannot mandate it nor ever be subject to the whims of the Church. So the Babylonians, fans of Constitution come and lay siege to Israel and Judah and force them to play by rules that have no potential to become random or assume positions contrary to others. All positions must favor the welfare of the people, all of the people, all of the time, and that is that.

This idea of a mixed majority is also not always popular but societies that are not self-conscious about their human rights legislation do just fine.

The following passages discuss which aspects of the Temple are actually managed by the State and not indirectly so that the value of the human being is not undersold by any means:

13 The Babylonians broke up the bronze pillars, the movable stands and the bronze Sea that were at the temple of the Lord and they carried the bronze to Babylon. 

14 They also took away the pots, shovels, wick trimmers, dishes and all the bronze articles used in the temple service. 

15 The commander of the imperial guard took away the censers and sprinkling bowls—all that were made of pure gold or silver.

Bronze tools are mentioned early in the Torah in Bereshit:

17 Cain made love to his wife, and she became pregnant and gave birth to Enoch “disciplined, well trained” . Cain was then building a city, and he named it after his son Enoch. 

18 To Enoch was born Irad “city of fugitives from ignorance” , and Irad was the father of Mehujael “destroyed by God”, and Mehujael was the father of Methushael, “man of God” and Methushael was the father of Lamech “strong man for humiliation”. 

19 Lamech married two women, one named Adah “ornament”  and the other Zillah “shadow”. 

20 Adah gave birth to Jabal “to follow a course” ; he was the father of those who live in tents and raise livestock. 

21 His brother’s name was Jubal “flow maker”; he was the father of all who play stringed instruments and pipes. 

22 Zillah also had a son, Tubal-Cain , who forged all kinds of tools out of[u] bronze “intelligence, insightful” and iron. Tubal-Cain’s “leader of the world’s economy” sister was Naamah. “sweet, pleasant.” 

Ignorance is destroyed by God through the meeting of the human mind with a fine education. A fine education is mandated by the government, but as to how it suits God's purposes and why we should invest in it is explained in the Torah.

Pillars made of bronze are full sized circumcised male penises that have been led to Sinai by the Rab and there burnt in front of the Burning Bush during a kind of sacred weenie roast. From Korach:

Korah, Dathan and Abiram

16 Korah son of Izhar, the son of Kohath, the son of Levi, and certain Reubenites—Dathan and Abiram, sons of Eliab, and On son of Peleth—became insolent[a] 2 and rose up against Moses. With them were 250 Israelite men, well-known community leaders who had been appointed members of the council. 3 They came as a group to oppose Moses and Aaron and said to them, “You have gone too far! The whole community is holy, every one of them, and the Lord is with them. Why then do you set yourselves above the Lord’s assembly?”

Korah= called to God

Izhar=sparkler! "the ripest"

Kohath= obedience, the gathering of the congregation.

Levi= unity

Reubenites= traits of leaders

Dathan= decree or well. A dat is a decree, a han is "of God's Grace."

Abiram= Father of loftiness, my Father is exalted.

Eliab= God is my father

On= Pillar, the abode of the sun

Peleth= to distinguish, to pray something unseen in revealed, also "special, separated".

"Those called to the mountain are the smartest, get along well with others and exhibit the traits of leadership. They observe the Decrees, exalt God [refrain from idolatry and propaganda] and have big golden pillars. They are distinguished in their ability to discern what is unseen."

4 When Moses heard this, he fell facedown. 

=Worship of God, associated with the Amidah "preparation",

In the name of Almighty God, let us be protected, free of limiting deception, free of boundaries, let us connect with love, let us connect in utter holiness.

A moveable stand is a man who is like the trunk of a tree which can spread its branches and fruits as far as the branches grow. Wherever the man goes, there his enlightening influences go with him.

The Molten Sea or Brazen Sea (ים מוצק yām mūṣāq "cast metal sea") was a large basin in the Temple in Jerusalem made by Solomon for ablution of the priests. It is described in 1 Kings 7:23–26 and 2 Chronicles 4:2–5. It stood in the south-eastern corner of the inner court. It represents "the endowment of the present moment."

Pots, shovels, wick trimmers, and dishes are referred to in the Torah as the means to unearth the Sentient Self by discarding what is not intelligent, considerate, noble, or good. Around these qualities, a man is wrap himself like leather around a frame. From Bemidbar:

9 “They are to take a blue cloth and cover the lampstand that is for light, together with its lamps, its wick trimmers and trays, and all its jars for the olive oil used to supply it. 10 Then they are to wrap it and all its accessories in a covering of the durable leather and put it on a carrying frame."

Sprinkling bowls are the weirdest part of this, they represent adavz, "advancing to Zayin" the Eye of the Fountain. Proper knowledge of the universe is sprinkled by God a little at a time all around us. To sprinkle the blood out of a sprinkling bowl represents the diffusion of the Full Understand of God by other males through their blood sacrifices a little at a time, every day, is the key to understanding the mystery of the sprinkling bowls.

History and society advance in the same way. We get one day, one hour at a time in order to work out our problems and fulfill the hidden wishes of the human race that are inherent to the laws named in the process of Constitution. We tend to struggle against them and lie to ourselves, thus we are regressed humanity. Even still the Torah Melachim says we are to do the opposite.

The Values in Gematria are:

v. 13: The Babylonians broke up the Pillars. The Value in Gematria is 8573, חה‎ז‎ג, hazg, "the couple."

By breaking up the Pillars of Religion, the Constitution creates a new kind of union. One in which the rights of persons are guaranteed to be respected. Religion says this is a good thing to do, the law says it is something one must do.

v. 14: They took away the pots and the shoves. The Value in Gematria is זחזא‎, zahza, "it is this."

v. 15: And the censers and sprinkling bowls. The Value in Gematria is 7237, ז‎בג‎ז‎, "wasted."

Happiness is wasted if the Church is allowed to put all of life in its clutches. Religion is necessary for our development, no other institution teaches or demonstrates ethics to little kids or substantiates their importance to adults but the church.

Even still, it is as important to be happy as it is to be ethical. Constitutional governments guarantee the importance of both.

[basementofbaraddur]

No rest

Then, methought, the air grew denser, perfumed from an unseen censer

Swung by Seraphim whose foot-falls tinkled on the tufted floor.

    “Wretch,” I cried, “thy God hath lent thee—by these angels he hath sent thee

    Respite—respite and nepenthe from thy memories of Lenore;

Quaff, oh quaff this kind nepenthe and forget this lost Lenore!”

            Quoth the Raven “Nevermore.”

#poe #theraven

[bez2021]

The Raven

BY EDGAR ALLAN POE

... Open here I flung the shutter, when, with many a flirt and flutter,

In there stepped a stately Raven of the saintly days of yore;

Not the least obeisance made he; not a minute stopped or stayed he;

But, with mien of lord or lady, perched above my chamber door—

Perched upon a bust of Pallas just above my chamber door—

Perched, and sat, and nothing more.

Then this ebony bird beguiling my sad fancy into smiling,

By the grave and stern decorum of the countenance it wore,

“Though thy crest be shorn and shaven, thou,” I said, “art sure no craven,

Ghastly grim and ancient Raven wandering from the Nightly shore—

Tell me what thy lordly name is on the Night’s Plutonian shore!”

Quoth the Raven “Nevermore.”

Much I marvelled this ungainly fowl to hear discourse so plainly,

Though its answer little meaning—little relevancy bore;

For we cannot help agreeing that no living human being

Ever yet was blessed with seeing bird above his chamber door—

Bird or beast upon the sculptured bust above his chamber door,

With such name as “Nevermore.”

But the Raven, sitting lonely on the placid bust, spoke only

That one word, as if his soul in that one word he did outpour.

Nothing farther then he uttered—not a feather then he fluttered—

Till I scarcely more than muttered “Other friends have flown before—

On the morrow he will leave me, as my Hopes have flown before.”

Then the bird said “Nevermore.”

Startled at the stillness broken by reply so aptly spoken,

“Doubtless,” said I, “what it utters is its only stock and store

Caught from some unhappy master whom unmerciful Disaster

Followed fast and followed faster till his songs one burden bore—

Till the dirges of his Hope that melancholy burden bore

Of ‘Never—nevermore’.”

But the Raven still beguiling all my fancy into smiling,

Straight I wheeled a cushioned seat in front of bird, and bust and door;

Then, upon the velvet sinking, I betook myself to linking

Fancy unto fancy, thinking what this ominous bird of yore—

What this grim, ungainly, ghastly, gaunt, and ominous bird of yore

Meant in croaking “Nevermore.”

This I sat engaged in guessing, but no syllable expressing

To the fowl whose fiery eyes now burned into my bosom’s core;

This and more I sat divining, with my head at ease reclining

On the cushion’s velvet lining that the lamp-light gloated o’er,

But whose velvet-violet lining with the lamp-light gloating o’er,

She shall press, ah, nevermore!

Then, methought, the air grew denser, perfumed from an unseen censer

Swung by Seraphim whose foot-falls tinkled on the tufted floor.

“Wretch,” I cried, “thy God hath lent thee—by these angels he hath sent thee

Respite—respite and nepenthe from thy memories of Lenore;

Quaff, oh quaff this kind nepenthe and forget this lost Lenore!”

Quoth the Raven “Nevermore.”

“Prophet!” said I, “thing of evil!—prophet still, if bird or devil!—

Whether Tempter sent, or whether tempest tossed thee here ashore,

Desolate yet all undaunted, on this desert land enchanted—

On this home by Horror haunted—tell me truly, I implore—

Is there—is there balm in Gilead?—tell me—tell me, I implore!”

Quoth the Raven “Nevermore.”

“Prophet!” said I, “thing of evil!—prophet still, if bird or devil!

By that Heaven that bends above us—by that God we both adore—

Tell this soul with sorrow laden if, within the distant Aidenn,

It shall clasp a sainted maiden whom the angels name Lenore—

Clasp a rare and radiant maiden whom the angels name Lenore.”

Quoth the Raven “Nevermore.”

“Be that word our sign of parting, bird or fiend!” I shrieked, upstarting—

“Get thee back into the tempest and the Night’s Plutonian shore!

Leave no black plume as a token of that lie thy soul hath spoken!

Leave my loneliness unbroken!—quit the bust above my door!

Take thy beak from out my heart, and take thy form from off my door!”

Quoth the Raven “Nevermore.”

And the Raven, never flitting, still is sitting, still is sitting

On the pallid bust of Pallas just above my chamber door;

And his eyes have all the seeming of a demon’s that is dreaming,

And the lamp-light o’er him streaming throws his shadow on the floor;

And my soul from out that shadow that lies floating on the floor

Shall be lifted—nevermore!

#edgar allen poe #raven

[thegenealogy]

1 Chronicles 23: 10-11. "The Gate to Fundamental Truth."

10 And the sons of Shimei:

Jahath, Ziza,[a] Jeush and Beriah.

Jahath=Incense

חתת

The verb חתת (hatat) means to deplete of strength, courage, willpower or any essential support, which results in a collapse of sorts. Nouns חת (hat), חתת (hatat), חתה (hitta), חתחת (hathat) and חתית (hittit) describe the various nuances of debilitating or paralyzing terror or fear. The identical adjective חת (hat) means shattered or dismayed. Noun מחתה (mehitta) means destruction, ruin or terror.

The verb חתה (hata) means to seize or snatch up, usually of fire or coals. Noun מחתה (mahta), meaning fire pan or censer.

Ziza=The Gate to Fundamental Truth

זוז

Judging from its extant derivatives, unused verb זוז (zwz) appears to have described a cyclic or tidal "ebb and flow" motion. Noun זיז (ziz) denotes roving things such as certain animals, which obviously move about their territory in circles, depending on the season. Noun מזוזה (mezuza) denotes a "place or agent" of the parental verb's cyclic motion, and refers to a door- or gate-post (and of course humans' frequent return to some fundamental truth).

Jeush="As in the Days of Noah."

עוש

Verb עוש ('ush) means to help. It may also be spelled עות ('ut).

Beriah=

רעע

Most broadly, the root רעע (ra'a') describes compartmentalization: to break some continuum apart into separated elements. Human minds are designed to be nodes of a much greater network of exchange, and must continuously interact to maintain a liquidity of wisdom — hence the noun רע (rea'), meaning friend or companion (and hence too the story of the Tower of Babel).

All wealth requires liquidity and that requires units of economy to go around. This explains why "evil" — רע, ra', evil — is not the opposite of "good" but instrumental to it: hence the perfect Tree of Knowledge of Good and Evil in the heart of perfect Paradise. Despite popular misconceptions, in the Bible, all רע (rea') comes from God (Isaiah 45:7) and has a specific and wonderful function in any naturally evolving system.

Verb רעה (ra'a I) means o pasture or feed and the participle רעה (ra'a) means shepherd. Nouns רעי (re'i) and מרעה (mir'eh) mean pasture. Noun מרעית (mar'it) means pasturage.

Verb רעה (ra'a II) means to associate with. Nouns רע (rea'), רעה (re'eh) and מרע (merea') mean friend, associate or "neighbor". Nouns רעיה (ra'ya), רעה (re'a) and רעות (re'ut) describe a female attendant, mate or friend.

There may or not be an unused verb רעה (ra'a III) or else the following belong to the previous: noun רע (rea'), aim or purpose; nouns רעות (re'ut) and רעיון (ra'yon), longing or striving.

These were the sons of Shimei = Fame="How one speaks and is also heard."—four in all.

11 Jahath was the first and Ziza the second, but Jeush and Beriah did not have many sons; so they were counted as one family with one assignment.

First is Ladan, "The Crown in Parliament" or an absolutists commitment to fairness, justice, progress, the future itself which depends on clemency and prosperity at the same time.

Now comes this idea of Shimei, which is the combined intelligentsia of a civilized culture. It begins and ends with the [successful and profitable] ways one practice apprehension of God.

The method closely follows the journey to Haran, and is associated with the Four Directions.

Jahath, NORTH, what is hidden by God. God Himself is hidden, but He is there. We see this in the way the incense hides the perfume in the smoke. Even still, the fire and the atmosphere inherent in the incense are not known. This is why scripture is often called incense. Scripture hints at the existence of the Sacrosanct, but only that which abides with God within the Unseen is able to provide Sacrosanctuary. It is the duty of the Crown-In-Parliament to provide constant allusion to the Sacrosanct.

2. Ziza, EAST, what is revealed by God. The Gate to Fundmantal Truth is the intellect which merges the experiences of the senses and the organ systems and organizes them. Intellect is unborn in man, we need others to develop and feed it.

3. Jeush, SOUTH, what is realized by man. The Tanakh says all intelligent persons abide by the Laws of Noah, AKA Universal Morality.

The 7 Noahide Laws are rules that all of us must keep, regardless of who we are or from where we come. Without these seven things, it would be impossible for humanity to live together in harmony.

Do not profane G‑d’s Oneness in any way. Acknowledge that there is a single G‑d who cares about what we are doing and desires that we take care of His world.

Do not curse your Creator. No matter how angry you may be, do not take it out verbally against your Creator.

Do not murder. The value of human life cannot be measured. To destroy a single human life is to destroy the entire world—because, for that person, the world has ceased to exist. It follows that by sustaining a single human life, you are sustaining an entire universe.

Do not eat a limb of a still-living animal. Respect the life of all G‑d’s creatures. As intelligent beings, we have a duty not to cause undue pain to other creatures.

Do not steal. Whatever benefits you receive in this world, make sure that none of them are at the unfair expense of someone else.

Harness and channel the human libido. Incest, adultery, rape and homosexual relations are forbidden. The family unit is the foundation of human society. Sexuality is the fountain of life and so nothing is more holy than the sexual act. So, too, when abused, nothing can be more debasing and destructive to the human being.

Establish courts of law and ensure justice in our world. With every small act of justice, we are restoring harmony to our world, synchronizing it with a supernal order. That is why we must keep the laws established by our government for the country’s stability and harmony.

These laws were communicated by G‑d to Adam and Noah, ancestors of all human beings. That is what makes these rules universal, for all times, places and people:

Laws made by humans may change according to circumstance. But laws made by the Creator of all souls over all of time remain the same for all people at all times.

4. Beriah, WEST, what enlightens man= pasturage of one's neighbor. Which brings us back to what is Sacrosanct about man, if there is anything, it is the offer of refuge, the same we share in every inch of blacktop, copper wire in the ground and overhead, every brick, drop of clean water, every isntance a first responder who has spent 12 years of his life training saves a life.

All of these non-violent things give us good lives, lots of food, boys, booze, every kind of work and entertainment we have conceived of.

These are the things we want, they embody the existence of a fundamental truth humanity always returns to after it forgets.

To yearn for the experience of this truth in every quarter as God instructed us to do and then obey its tenets is called Shimei.

Human beings don't want religious people telling them what to do, politicians to help them do it, to be penalized because they long to be happy, or held back by bombs, crappy, lazy, vapid policy making, famines, droughts, plagues or bombs falling on them.

Universal recognition of this is the revolution God has always sought to incite through the writing in the Tanakh.

[torahtantra]

38. Parsha Korach. "The Call." From Numbers 16-18.

Kore= partridge call

Ach=union

Kori was the gatekeeper of the Eastern Gate, the direction of the sunrise, or the "awakening stage" of what is called "Horeb" "the Glowing."

Kori was:

A descendant of Asaph "the gatherer" and father of Meshelemiah, "whom the Lord remits" who was a gatekeeper of the tabernacle in the days of king David (1 Chronicles 26:1).

A son of Imnah, "the Right Hand of Prosperity", who was the keeper of the eastern gate of the temple of YHWH in Jerusalem. He was also in charge of the temple offerings and their distribution among the Levites (2 Chronicles 31:14).

Any time we see Kor "the calling" and Hor "the mountain" or a Korihor, we are discussing a process that leads to what is called Horeb, mentioned above.

The following Proclamations should be attributed to what is called "The Climbing to the Glowing" to AKA an unobstructed view of God from the highest of vantage points.

And thus begins the Parsha.

Within each section is a Proclamation that is based on a root tantra, seen below:

Korah, Dathan and Abiram

16 Korah son of Izhar, the son of Kohath, the son of Levi, and certain Reubenites—Dathan and Abiram, sons of Eliab, and On son of Peleth—became insolent[a] 2 and rose up against Moses. With them were 250 Israelite men, well-known community leaders who had been appointed members of the council. 

3 They came as a group to oppose Moses and Aaron and said to them, “You have gone too far! The whole community is holy, every one of them, and the Lord is with them. Why then do you set yourselves above the Lord’s assembly?”

Korah= called to God

Izhar=sparkler! "the ripest"

Kohath= obedience, the gathering of the congregation.

Levi= unity

Reubenites= traits of leaders

Dathan= decree or well. A dat is a decree, a han is "of God's Grace."

Abiram= Father of loftiness, my Father is exalted.

Eliab= God is my father

On= Pillar, the abode of the sun

Peleth= to distinguish, to pray something unseen in revealed, also "special, separated".

"Those called to the mountain are the smartest, get along well with others and exhibit the traits of leadership. They observe the Decrees, exalt God [refrain from idolatry and propaganda] and have big golden pillars. They are distinguished in their ability to discern what is unseen."

4 When Moses heard this, he fell facedown. 

=Worship of God, associated with the Amidah "preparation",

In the name of Almighty God, let us be protected, free of limiting deception, free of boundaries, let us connect with love, let us connect in utter holiness.

Amidah is a stage of the Shabbat Service followed by others and is a part of the Jewish Festal Mass.

5 Then he said to Korah "the call" and all his followers: “In the morning the Lord will show who belongs to him and who is holy, and he will have that person come near him. The man he chooses he will cause to come near him. 6 You, Korah, and all your followers are to do this: Take censers 7 and tomorrow put burning coals and incense in them before the Lord. The man the Lord chooses will be the one who is holy. You Levites have gone too far!”

8 Moses also said to Korah, “Now listen, you Levites! 9 Isn’t it enough for you that the God of Israel has separated you from the rest of the Israelite community and brought you near himself to do the work at the Lord’s tabernacle and to stand before the community and minister to them? 10 He has brought you and all your fellow Levites near himself, but now you are trying to get the priesthood too. 11 It is against the Lord that you and all your followers have banded together. Who is Aaron that you should grumble against him?”

-> Gone too far does not mean "past the point of no return, we are finished" it means "too far to turn back."

Remember the big studs Moses chose to graduate and conquer Canaan did not want to cross over. Moses is telling them not to abandon their efforts and keep going. They apparently want to hang out with the lambs, rams, and bulls of the Israelite community, the boys and youths but Moses says no.

12 Then Moses summoned Dathan and Abiram, the sons of Eliab. But they said, “We will not come! 13 Isn’t it enough that you have brought us up out of a land flowing with milk and honey to kill us in the wilderness? And now you also want to lord it over us! 14 Moreover, you haven’t brought us into a land flowing with milk and honey or given us an inheritance of fields and vineyards. Do you want to treat these men like slaves[b]? No, we will not come!”

-> This is the First Decree, "There is One God, and He is the Most High." Moses wants them to say it because, as I suspect, the Israelites were worshipping the Levites and the Levites were none too pleased 'bout this...

The Civilization God and Moses promised these Levites, men who have completed their sojourn is not free, it requires Laws and Pillars of the Law and these can't be made out of kids or persons of kidlike demeanors.

15 Then Moses became very angry and said to the Lord, “Do not accept their offering. I have not taken so much as a donkey from them, nor have I wronged any of them.”

-> Donkeys are men who become Moshiach, men to whom others can turn. The Hebrew word for donkey is chamor from the word chomer, material. "Moshiach's donkey is the material beast harnessed, the physical directed to higher and loftier ends."

Because the Levites were a hare shy of a rabbit and wouldn't take the places of their parents and leaders in the Temple and the Government, Moses said final delivery of all men from the chances of another Egypt called Moshiach was still pending.

The people behind them were still bitching, and frankly so were they and Moses said "this is a bad sign. Keep going up."

We are seeing this now. The ideals associated with a two party system consisting of Democrats and Republicans is proving to be archaic, dysfunctional, disastrous but we refuse to address the fact we know there is no more blood in those turnips. We look back and we look forward, then we shrug and do it all the same way, all over again.

16 Moses said to Korah, “You and all your followers are to appear before the Lord tomorrow—you and they and Aaron. 17 Each man is to take his censer and put incense in it—250 censers in all—and present it before the Lord. You and Aaron are to present your censers also.” 18 So each of them took his censer, put burning coals and incense in it, and stood with Moses and Aaron at the entrance to the tent of meeting [the ears]. 

19 When Korah had gathered all his followers in opposition to them at the entrance to the tent of meeting, the glory of the Lord appeared to the entire assembly. 20 The Lord said to Moses and Aaron, 21 “Separate yourselves from this assembly so I can put an end to them at once.”

-> Incense and censers are Kabbalah, rehearsal of the mind until it is set on God and not on the inner bitcher. When we move to the entrance of the tent by opening our ears, we listen for the Caller, the intellect, and the bitcher dies.

22 But Moses and Aaron fell facedown and cried out, “O God, the God who gives breath to all living things, will you be angry with the entire assembly when only one man sins?”

-> Yes. Why have a standard just to abandon it? This explains:

By getting in touch with this aspect of our souls, referred to in Kabbala as the Yechida, we are able to rise above our past misdeeds and the separation that they caused between our Maker and us. We begin to consciously relate to that level of reality in which we never truly went astray, for the Yechida's intrinsic relationship with its source is unwavering.

Clearly, this very same essential connection to G‑d that we possess belongs to every one of our fellow Jews as well. If we attempt to reach repentance and atonement and yet continue to exclude those whom we consider sinners, we are being hypocritical, and our efforts are doomed to failure. It is only by being all-inclusive - by recognizing that the very same path of repentance is open to ever Jew - that we can hope to actualize the message of the incense and properly rejuvenate our relationship with G‑d.

see: https://www.chabad.org/kabbalah/article_cdo/aid/379871/jewish/Sinners-and-Spice.htm

23 Then the Lord said to Moses, 24 “Say to the assembly, ‘Move away from the tents of Korah "called" , Dathan "the decree" and Abiram. "exalting God".

-> go to your own tent, stop bitching and listen on your own? The tenets associated with the Eastern Gate, the Sunrise, imply one is ready to start listening. Learning comes next.

25 Moses got up and went to Dathan and Abiram, and the elders of Israel followed him. 26 He warned the assembly, “Move back from the tents of these wicked men! Do not touch anything belonging to them, or you will be swept away because of all their sins.” 27 So they moved away from the tents of Korah, Dathan and Abiram. Dathan and Abiram had come out and were standing with their wives, children and little ones at the entrances to their tents.

-> When we Listen all that we heard in the past is overwritten. This process, of awakening, learning the earth is round not flat instantaneously as the Tantra says, reveals what was invisible and in the mind of a learned man confers ongoing brilliance.

28 Then Moses said, “This is how you will know that the Lord has sent me to do all these things and that it was not my idea: 

29 If these men die a natural death and suffer the fate of all mankind, then the Lord has not sent me. 30 But if the Lord brings about something totally new, and the earth opens its mouth and swallows them, with everything that belongs to them, and they go down alive into the realm of the dead, then you will know that these men have treated the Lord with contempt.”

-> Why does God allow suffering? He does not allow it. This is a myth! We are not allowed to cause suffering and persons who cause suffering must be dealt with- they must not die of natural causes.

31 As soon as he finished saying all this, the ground under them split apart 32 and the earth opened its mouth and swallowed them and their households, and all those associated with Korah "the calling" , together with their possessions. 33 They went down alive into the realm of the dead, with everything they owned; the earth closed over them, and they perished and were gone from the community. 34 At their cries, all the Israelites around them fled, shouting, “The earth is going to swallow us too!”

35 And fire came out from the Lord and consumed the 250 men who were offering the incense.

= The competition between the desire our soul has to please God and our egocentric need to be aggrandized on earth. To be swallowed by the fire is to unite with God, to be swallowed by the ground is to die a fool.

36 The Lord said to Moses, 37 “Tell Eleazar son of Aaron, the priest, to remove the censers from the charred remains and scatter the coals some distance away, for the censers are holy— 38 the censers of the men who sinned at the cost of their lives. Hammer the censers into sheets to overlay the altar, for they were presented before the Lord and have become holy. Let them be a sign to the Israelites.”

39 So Eleazar "Whom God has helped" the priest collected the bronze censers brought by those who had been burned to death, and he had them hammered out to overlay the altar, 40 as the Lord directed him through Moses. This was to remind the Israelites that no one except a descendant of Aaron should come to burn incense before the Lord, or he would become like Korah and his followers.

=Hammered gold was used to build the Menorah and the Torah; now hammered bronze is being used to build the Mirror, the only way to reach God is to hammer the ego out of the self till it no longer has the ability to influence one's ability to see oneself.

41 The next day the whole Israelite community grumbled against Moses and Aaron. “You have killed the Lord’s people,” they said.

42 But when the assembly gathered in opposition to Moses and Aaron and turned toward the tent of meeting, suddenly the cloud covered it and the glory of the Lord appeared. 43 Then Moses and Aaron went to the front of the tent of meeting, 

44 and the Lord said to Moses, 45 “Get away from this assembly so I can put an end to them at once.” And they fell facedown.

46 Then Moses said to Aaron, “Take your censer and put incense in it, along with burning coals from the altar, and hurry to the assembly to make atonement for them. Wrath has come out from the Lord; the plague has started.” 47 So Aaron did as Moses said, and ran into the midst of the assembly. The plague had already started among the people, but Aaron offered the incense and made atonement for them. 

48 He stood between the living and the dead, and the plague stopped. 49 But 14,700 people died from the plague, in addition to those who had died because of Korah. 50 Then Aaron returned to Moses at the entrance to the tent of meeting, for the plague had stopped.[c]

-> Korah, the Calling, killeth the plague called the Bitching. This is highly desirable.

Thus ends Parsha Korach, "the Call" numbered 38 of 54 contained in the Holy Torah.

[tobacconist]

then, methought, the air grew denser...

#perfumed by an unseen censer...

[zegoldensombrero]

⚔️ENVELOPE ART ⚔️

Inverted necro goat for a recent order ⚔️ Thanks for the support 🍻🍻🍻

SHOP

#illustration #drawing #ze golden sombrero #art #zegoldensombrero #artist #draw #artists on tumblr #pen and ink #unseen censer #black philip #vvitch #doom metal #death metal #black metal #envelope art

[gretelsfifthcousin]

Abex Gear

(Transcribed directly from the game, errors included)

Below the cut are various Abex Gear descriptions that are more or less relevant to the lore.

Character quotes

Arena Bracers «The arena is cruel. You need sturdy stuff to leave it in one piece.» - Golus

Body of Grace «The light is salvation, yes. More importantly though, it is redemption.» - Lucius

Dark Steel Shield «The right shield makes a soldier a castle unto himself» - Hendrik

Everlasting Resolve «There are no undefeated armies, only undefeated generals.» - Estrilda

Heirloom Of Time «The power of time is undeniable.» —Orthros

Hero’s Vow «House Rayne shall never allow brutes to sully the land of the peaceful» —Baden Rayne, Chronicles of House Rayne

Officer’s Belt «A good field officer is better than ten strategists» - Hogan

The Austere Resolve «Brains and brawn cannot outshine a courageous heart» —Brutus

Jewels of Agility/Compassion/Determination/Valor/Wisdom (Five Virtues)

Jewel Of (Five Virtues) Forged out of volcanic rock, this remarkable jewel is imbued with the power of (Five Virtues)

Eye Of (Five Virtues) Forged out of precious glacial rock, this stunning jewel is imbued with the power of (Five Virtues).

(Five Virtues)‘ core Forged out of the rarest material in all of Esperia, this beautifully crafted jewel contains the power of (Five Virtues).

Heart Of (Five Virtues) Found in the deepest recesses of the ocean, this gorgeous jewel is imbued with the power of (Five Virtues)

Star Of (Five Virtues) Found upon the peaks of the Oromouth Highlands, this dazzling jewel is imbued with the power of (Five Virtues).

Censer inscriptions

Shrine Censer: «Practice asceticism. Open the truth.» - censer inscription

Temple Censer: «Examine outward. Examine Inward.» - censer inscription

Cathedral Censer: «Choke the unholy in blessed smoke» - censer inscription

Basilica Censer: «Bow before the light and the light shall lift you up» - censer inscription

Vows, excerpts and quotes

Admonition «The heretic is blind. Chastise him to open his eyes.» - verse 12, page 94

Confessor’s Mask «Repent while there is time.» - Priest of The Light

Conquest Eternal «There is always a place past the horizon, begging for the conqueror’s hand.» - Warlord Norton

Guardsmen’s Girdle «Discipline until death» - Imperial garrison pledge

The Hidden Blade «A crowd can conceal better than a shadow» - The Assassin’s Primer

Hushed Veil: «Never presuming, nor rash, nor arrogant.» - from the vow of the sisters of silence

Light’s Hope: «Justice will always prevail» —Judicator, Temple of Ascension

Mark of Compassion «There will always be a place for mercy» - the archbishop

Mercenary Bracers «A mercenary can’t have honor? Watch this.» - Unknown

Ruthless Chopper «Never give a coward mercy» - First law in the arena of blood

Sacred Grail «Polar dew wine will be served only at the feast of the gods, in vessels crafted for this purpose alone.» - The Book of Aesumia Wines

Veil of Silence «Unheard, unseen, uncompromising.» - from the vow of the sisters of silence

Misc

Guardsmen’s Garb Uniform of the royal garrison. Light and easy to wear.

Fear Mask Fear is more powerful than faith.

Apprentice’s Seal Every master was once an apprentice

Oracle’s Pendant Anyone can see The Light. Only the devout can hear it speak

Regicide An artifact from Bantus of old, lost in a bloody coup

Book of Runes Markings on the cover glimmer mysteriously.

Sunwalker Seal For those who have passed through the setting sun

Oath of the Setting Sun Bid farewell to the setting sun and welcome the risen gods

Saint’s Signet Its casting a miracle, its inscription a prophecy

Blitz Arc The thrum of its string, the thud of a falling drake

Kuilin Ring A fine piece from Kuilin, city of a thousand songs

Legacy of the Fallen The ancients leave us their history, but also their truth.

#afk arena #misc. lore

[goldoradove]

Nevermore | Lookbook 1 cc under the cut

   Then, methought, the air grew denser, perfumed from an unseen censer Swung by Seraphim whose foot-falls tinkled on the tufted floor.    “Wretch,” I cried, “thy God hath lent thee—by these angels he hath sent thee    Respite—respite and nepenthe from thy memories of Lenore; Quaff, oh quaff this kind nepenthe and forget this lost Lenore!”            Quoth the Raven “Nevermore.”

The Picture of Dorian Gray put me in the mood to make a gothic lookbook, and who’s more gothic than Lenore herself?  (Also an excuse to use the ridiculous amount of raven/crow cc I’ve downloaded)

Hair | @softpine Dress | @ilkup Earrings | @unitedwesim Necklace | @kumikya Crow | @natalia-auditore Feathers | @kaguya-fox Bleeding Mascara | TSR | SimuliteSim Smudged Mascara | TSR | @turksimmer Eyeshadow | TSR| @pralinesims Lipstick | @stretchskeleton Blush | TSR | @remussims

#sims 4 #ts4 #simblr #ts4 lookbook #ts4 edit #lookbook #poe try collection #lenore

[crow-suggestions]

what do you think about ravens?

once upon a midnight dreary, while i pondered, weak and weary, over many a quaint and curious volume of forgotten lore - while i nodded, nearly napping, suddenly there came a tapping, as of some one gently rapping, rapping at my chamber door. "tis some visitor," i muttered, "tapping at my chamber door - only this and nothing more."

ah, distinctly i remember it was in the bleak december; and each seperate dying ember wrought its ghost upon the floor. eagerly i wished the morrow; - vainly i had sought to borrow from my books surcease of sorroe - sorrow for the lost lenore - for the rare and radiant maiden whom the angels name lenore - nameless here for evermore

and the silken, sad, uncertain rustling of each purple curtain thrilled me - filled me with fantastic terrors never felt before; so that now, to still the beating of my heart, i stood repeating "tis some visitor entreating entrance at my chamber door - some late visitor entreating entrance at my chamber door; - this is it and nothing more."

presently my soul grew stronger ; hesitating then no longer, "sir," said i, "or madam, truly your forgiveness i implore; but the fact is i was napping, and so gently you came rapping, and so faintly you came tapping, tapping at my chamber door, that i scarce was sure i heard you" - here i opened wide the door; - darkness there was and nothing more.

deep into that darkness peering, long i stood there wondering, fearing, doubting, dreaming dreams no mortal ever dared to dream before; but the silence was unbroken, and the stillness gave no token, a d the only word there spoken was the whispered word, "lenore?" this i whispered, and an echo murmured back the word, "lenore!" - merely this and nothing more.

back into the chamber turning, all my soul within me burning, soon again i heard a tapping somewhat louder than before. "surely," said i, "surely that is something at my window lattice; let me see, then, what thereat is, and this mystery explore - let my heart be still a moment and this mystery explore; - tis the wind and nothing more!"

open here i flung the shutter, when, with many a flirt and flutter, in there stepped a stately crow of the saintly days of yore; not the least obeisance made he; not a minute stopped or stayed he; but with mien of lord or lady, perched above my chamber door - perched upon a bust of pallas just above my chamber door - perched, and sat, and nothing more.

then this ebony bird beguiling my sad fancy into smiling, by the grave and stern decorum of the countenance it wore, "though thy crest be shorn and shaven, thou," i said, "art sure no croward, ghastly grim and ancient crow wandering from the nightly shore - tell me what thy lordly name is on the night's plutonian shore!" quoth the crow, "nevermore."

much i marvelled this ungainly fowl to hear discourse so plainly, though its answer little meaning - little relevancy bore; for we cannot help agreeing that no living human being ever yet was blessed with seeing bird above his chamber door - bird or beast upon the sculptured bust above his chamber door, with such name as "nevermore."

but the crow, sitting lonely on the placid bust, spoke only that one word, as if his soul in that one word he did outpour. nothing farther then he uttered - not a feather then he fluttered - till i scarcely more than muttered "other friends have flown before - on the morrow he will leave me, as my hopes have flown before." then the bird said "nevermore."

startled at the stillness broken by reply so aptly spoken, "doubtless," said i, "what it utters is its only stock and store caught from some unhappy master whom unmerciful disaster followed fast and followed faster till his songs one burden bore - till the dirges of his hope that melancholy burden bore of 'never - nevermore',"

but the crow still beguiling all my fancy into smiling, straight i wheeled a cushioned seat in front of bird, and bust and door; then, upon the velvet sinking, i betook myself to linking fancy unto fancy, thinking what this ominous bird of yore - what this grim, ungainly, ghastly, gaunt, and ominous bird of yore meant in croaking "nevermore."

this i sat engaged in guessing, but no syllable expressing to the fowl whose fiery eyes now burned into my bosom's core; this and more i sat divining, with my head at ease reclining on the cushion's velvet lining that the lamp light gloated over, but whose velvet-violet lining with the lamplight gloating over, she shall press, ah, nevermore!

then, methought, the air grew denser, perfumed from an unseen censer swung by seraphim whose foot-falls tinkled on the tufted floor. "wretch," i cried, "thy god hath lent thee - by these angels he hath sent thee respite - respite and nepenthe from thy memories of lenore; quaff, oh quaff this kind nepenthe and forget this lost lenore!" quoth the crow, "nevermore."

"prophet!" said i, "thing of evil!- prophet still, if bird or devil!- whether tempter sent, or whether tempest tossed thee ashore, desolate yet all undaunted, on this desert land enchanted - on this home by horror haunted - tell me truly, i implore - is there - is there balm in gilead? - tell me - tell me, i implore!" quoth the crow, "nevermore."

"prophet!" said i, "thing of evil! - prophet still, if bird or devil! by that heaven that bends above us - by that god we both adore - tell this soul with sorrow laden if, within the distant aidenn, it shall clasp a sainted maiden whom the angels name lenore - clasp a sainted maiden whom the angels name lenore." quoth the crow "nevermore."

"be that word our sign of parting, bird or fiend!" i shrieked, upstarting - "get thee back into the tempest and the nights plutonian shore! leave no black plume as a token of that lie thy soul hath spoken! leave my loneliness unbroken! - quit the bust above my door! take thy beak from out my heart, and take thy form from off my door!" quoth the crow "nevermore."

and the crow, never flitting, still is sitting, still is sitting on the pallid bust of pallas just above my chamber door; and his eyes have all the seeming of a demons that is dreaming, and the lamp light over him streaming throws his shadow on the floor; and my soul fron out that shadow that lies floating on the floor shall be lifted nevermore

hope this helps :^

#ask

[lost-in-the-intricacy]

The Raven

Edgar Allan Poe

Once upon a midnight dreary, while I pondered, weak and weary,

Over many a quaint and curious volume of forgotten lore—

While I nodded, nearly napping, suddenly there came a tapping,

As of some one gently rapping, rapping at my chamber door—

"'Tis some visitor," I muttered, "tapping at my chamber door—

Only this and nothing more."

Ah, distinctly I remember it was in the bleak December;

And each separate dying ember wrought its ghost upon the floor.

Eagerly I wished the morrow;—vainly I had sought to borrow

From my books surcease of sorrow—sorrow for the lost Lenore—

For the rare and radiant maiden whom the angels name Lenore—

Nameless here for evermore.

And the silken, sad, uncertain rustling of each purple curtain

Thrilled me—filled me with fantastic terrors never felt before;

So that now, to still the beating of my heart, I stood repeating,

"'Tis some visitor entreating entrance at my chamber door—

Some late visitor entreating entrance at my chamber door;—

This it is and nothing more."

Presently my soul grew stronger; hesitating then no longer,

"Sir," said I, "or Madam, truly your forgiveness I implore;

But the fact is I was napping, and so gently you came rapping,

And so faintly you came tapping, tapping at my chamber door,

That I scarce was sure I heard you"—here I opened wide the door;—

Darkness there and nothing more.

Deep into that darkness peering, long I stood there wondering, fearing,

Doubting, dreaming dreams no mortal ever dared to dream before;

But the silence was unbroken, and the stillness gave no token,

And the only word there spoken was the whispered word, "Lenore?"

This I whispered, and an echo murmured back the word, "Lenore!"—

Merely this and nothing more.

Back into the chamber turning, all my soul within me burning,

Soon again I heard a tapping somewhat louder than before.

"Surely," said I, "surely that is something at my window lattice;

Let me see, then, what thereat is, and this mystery explore—

Let my heart be still a moment and this mystery explore;—

'Tis the wind and nothing more!"

Open here I flung the shutter, when, with many a flirt and flutter,

In there stepped a stately Raven of the saintly days of yore;

Not the least obeisance made he; not a minute stopped or stayed he;

But, with mien of lord or lady, perched above my chamber door—

Perched upon a bust of Pallas just above my chamber door—

Perched, and sat, and nothing more.

Then this ebony bird beguiling my sad fancy into smiling,

By the grave and stern decorum of the countenance it wore,

"Though thy crest be shorn and shaven, thou," I said, "art sure no craven,

Ghastly grim and ancient Raven wandering from the Nightly shore—

Tell me what thy lordly name is on the Night's Plutonian shore!"

Quoth the Raven "Nevermore."

Much I marvelled this ungainly fowl to hear discourse so plainly,

Though its answer little meaning—little relevancy bore;

For we cannot help agreeing that no living human being

Ever yet was blest with seeing bird above his chamber door—

Bird or beast upon the sculptured bust above his chamber door,

With such name as "Nevermore."

But the Raven, sitting lonely on the placid bust, spoke only

That one word, as if his soul in that one word he did outpour.

Nothing further then he uttered—not a feather then he fluttered—

Till I scarcely more than muttered "Other friends have flown before—

On the morrow he will leave me, as my hopes have flown before."

Then the bird said "Nevermore."

Startled at the stillness broken by reply so aptly spoken,

"Doubtless," said I, "what it utters is its only stock and store

Caught from some unhappy master whom unmerciful Disaster

Followed fast and followed faster till his songs one burden bore—

Till the dirges of his Hope that melancholy burden bore

Of 'Never—nevermore.'"

But the Raven still beguiling my sad fancy into smiling,

Straight I wheeled a cushioned seat in front of bird, and bust and door;

Then, upon the velvet sinking, I betook myself to linking

Fancy unto fancy, thinking what this ominous bird of yore—

What this grim, ungainly, ghastly, gaunt and ominous bird of yore

Meant in croaking "Nevermore."

This I sat engaged in guessing, but no syllable expressing

To the fowl whose fiery eyes now burned into my bosom's core;

This and more I sat divining, with my head at ease reclining

On the cushion's velvet lining that the lamp-light gloated o'er,

But whose velvet violet lining with the lamp-light gloating o'er,

She shall press, ah, nevermore!

Then, methought, the air grew denser, perfumed from an unseen censer

Swung by Seraphim whose foot-falls tinkled on the tufted floor.

"Wretch," I cried, "thy God hath lent thee—by these angels he hath sent thee

Respite—respite and nepenthe, from thy memories of Lenore;

Quaff, oh quaff this kind nepenthe and forget this lost Lenore!"

Quoth the Raven "Nevermore."

"Prophet!" said I, "thing of evil!—prophet still, if bird or devil!—

Whether Tempter sent, or whether tempest tossed thee here ashore,

Desolate yet all undaunted, on this desert land enchanted—

On this home by Horror haunted—tell me truly, I implore—

Is there—is there balm in Gilead?—tell me—tell me, I implore!"

Quoth the Raven "Nevermore."

"Prophet!" said I, "thing of evil—prophet still, if bird or devil!

By that Heaven that bends above us—by that God we both adore—

Tell this soul with sorrow laden if, within the distant Aidenn,

It shall clasp a sainted maiden whom the angels name Lenore—

Clasp a rare and radiant maiden whom the angels name Lenore."

Quoth the Raven "Nevermore."

"Be that word our sign in parting, bird or fiend!" I shrieked, upstarting—

"Get thee back into the tempest and the Night's Plutonian shore!

Leave no black plume as a token of that lie thy soul hath spoken!

Leave my loneliness unbroken!—quit the bust above my door!

Take thy beak from out my heart, and take thy form from off my door!"

Quoth the Raven "Nevermore."

And the Raven, never flitting, still is sitting, still is sitting

On the pallid bust of Pallas just above my chamber door;

And his eyes have all the seeming of a demon's that is dreaming,

And the lamp-light o'er him streaming throws his shadow on the floor;

And my soul from out that shadow that lies floating on the floor

Shall be lifted—nevermore!

#quotes #poems #poems on tumblr #edgar allan poe #the raven #quoth the raven #nevermore #knocking at my chamber door #poetry #dark academia #literary quotes #writing

[oilyparsnips]

Once upon a midnight dreary, while I pondered, weak and weary,

Over many a quaint and curious volume of forgotten lore—

    While I nodded, nearly napping, suddenly there came a tapping,

As of some one gently rapping, rapping at my chamber door.

“’Tis some visitor,” I muttered, “tapping at my chamber door—

            Only this and nothing more.”

    Ah, distinctly I remember it was in the bleak December;

And each separate dying ember wrought its ghost upon the floor.

    Eagerly I wished the morrow;—vainly I had sought to borrow

    From my books surcease of sorrow—sorrow for the lost Lenore—

For the rare and radiant maiden whom the angels name Lenore—

            Nameless here for evermore.

    And the silken, sad, uncertain rustling of each purple curtain

Thrilled me—filled me with fantastic terrors never felt before;

    So that now, to still the beating of my heart, I stood repeating

    “’Tis some visitor entreating entrance at my chamber door—

Some late visitor entreating entrance at my chamber door;—

            This it is and nothing more.”

    Presently my soul grew stronger; hesitating then no longer,

“Sir,” said I, “or Madam, truly your forgiveness I implore;

    But the fact is I was napping, and so gently you came rapping,

    And so faintly you came tapping, tapping at my chamber door,

That I scarce was sure I heard you”—here I opened wide the door;—

            Darkness there and nothing more.

    Deep into that darkness peering, long I stood there wondering, fearing,

Doubting, dreaming dreams no mortal ever dared to dream before;

    But the silence was unbroken, and the stillness gave no token,

    And the only word there spoken was the whispered word, “Lenore?”

This I whispered, and an echo murmured back the word, “Lenore!”—

            Merely this and nothing more.

    Back into the chamber turning, all my soul within me burning,

Soon again I heard a tapping somewhat louder than before.

    “Surely,” said I, “surely that is something at my window lattice;

      Let me see, then, what thereat is, and this mystery explore—

Let my heart be still a moment and this mystery explore;—

            ’Tis the wind and nothing more!”

    Open here I flung the shutter, when, with many a flirt and flutter,

In there stepped a stately Raven of the saintly days of yore;

    Not the least obeisance made he; not a minute stopped or stayed he;

    But, with mien of lord or lady, perched above my chamber door—

Perched upon a bust of Pallas just above my chamber door—

            Perched, and sat, and nothing more.

Then this ebony bird beguiling my sad fancy into smiling,

By the grave and stern decorum of the countenance it wore,

“Though thy crest be shorn and shaven, thou,” I said, “art sure no craven,

Ghastly grim and ancient Raven wandering from the Nightly shore—

Tell me what thy lordly name is on the Night’s Plutonian shore!”

            Quoth the Raven “Nevermore.”

    Much I marvelled this ungainly fowl to hear discourse so plainly,

Though its answer little meaning—little relevancy bore;

    For we cannot help agreeing that no living human being

    Ever yet was blessed with seeing bird above his chamber door—

Bird or beast upon the sculptured bust above his chamber door,

            With such name as “Nevermore.”

    But the Raven, sitting lonely on the placid bust, spoke only

That one word, as if his soul in that one word he did outpour.

    Nothing farther then he uttered—not a feather then he fluttered—

    Till I scarcely more than muttered “Other friends have flown before—

On the morrow he will leave me, as my Hopes have flown before.”

            Then the bird said “Nevermore.”

    Startled at the stillness broken by reply so aptly spoken,

“Doubtless,” said I, “what it utters is its only stock and store

    Caught from some unhappy master whom unmerciful Disaster

    Followed fast and followed faster till his songs one burden bore—

Till the dirges of his Hope that melancholy burden bore

            Of ‘Never—nevermore’.”

    But the Raven still beguiling all my fancy into smiling,

Straight I wheeled a cushioned seat in front of bird, and bust and door;

    Then, upon the velvet sinking, I betook myself to linking

    Fancy unto fancy, thinking what this ominous bird of yore—

What this grim, ungainly, ghastly, gaunt, and ominous bird of yore

            Meant in croaking “Nevermore.”

    This I sat engaged in guessing, but no syllable expressing

To the fowl whose fiery eyes now burned into my bosom’s core;

    This and more I sat divining, with my head at ease reclining

    On the cushion’s velvet lining that the lamp-light gloated o’er,

But whose velvet-violet lining with the lamp-light gloating o’er,

            She shall press, ah, nevermore!

    Then, methought, the air grew denser, perfumed from an unseen censer

Swung by Seraphim whose foot-falls tinkled on the tufted floor.

    “Wretch,” I cried, “thy God hath lent thee—by these angels he hath sent thee

    Respite—respite and nepenthe from thy memories of Lenore;

Quaff, oh quaff this kind nepenthe and forget this lost Lenore!”

            Quoth the Raven “Nevermore.”

    “Prophet!” said I, “thing of evil!—prophet still, if bird or devil!—

Whether Tempter sent, or whether tempest tossed thee here ashore,

    Desolate yet all undaunted, on this desert land enchanted—

    On this home by Horror haunted—tell me truly, I implore—

Is there—is there balm in Gilead?—tell me—tell me, I implore!”

            Quoth the Raven “Nevermore.”

    “Prophet!” said I, “thing of evil!—prophet still, if bird or devil!

By that Heaven that bends above us—by that God we both adore—

    Tell this soul with sorrow laden if, within the distant Aidenn,

    It shall clasp a sainted maiden whom the angels name Lenore—

Clasp a rare and radiant maiden whom the angels name Lenore.”

            Quoth the Raven “Nevermore.”

    “Be that word our sign of parting, bird or fiend!” I shrieked, upstarting—

“Get thee back into the tempest and the Night’s Plutonian shore!

    Leave no black plume as a token of that lie thy soul hath spoken!

    Leave my loneliness unbroken!—quit the bust above my door!

Take thy beak from out my heart, and take thy form from off my door!”

            Quoth the Raven “Nevermore.”

    And the Raven, never flitting, still is sitting, still is sitting

On the pallid bust of Pallas just above my chamber door;

    And his eyes have all the seeming of a demon’s that is dreaming,

    And the lamp-light o’er him streaming throws his shadow on the floor;

And my soul from out that shadow that lies floating on the floor

            Shall be lifted—nevermore!

#the raven #edgar allen poe