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    I celebrate myself, and sing myself, And what I assume you shall assume, For every atom belonging to me as good belongs to you. I loafe and invite my soul, I lean and loafe at my ease observing a spear of summer grass.

    My tongue, every atom of my blood, form'd from this soil, this air, Born here of parents born here from parents the same, and their parents the same, I, now thirty-seven years old in perfect health begin, Hoping to cease not till death. Creeds and schools in abeyance, Retiring back a while sufficed at what they are, but never forgotten, I harbor for good or bad, I permit to speak at every hazard, Nature without check with original energy.

    The atmosphere is not a perfume, it has no taste of the distillation, it is odorless, It is for my mouth forever, I am in love with it, I will go to the bank by the wood and become undisguised and naked, I am mad for it to be in contact with me.

    The smoke of my own breath, Echoes, ripples, buzz'd whispers, love-root, silk-thread, crotch and vine, My respiration and inspiration, the beating of my heart, the passing of blood and air through my lungs, The sniff of green leaves and dry leaves, and of the shore and dark-color'd sea-rocks, and of hay in the barn, The sound of the belch'd words of my voice loos'd to the eddies of the wind, A few light kisses, a few embraces, a reaching around of arms, The play of shine and shade on the trees as the supple boughs wag, The delight alone or in the rush of the streets, or along the fields and hill-sides, The feeling of health, the full-noon trill, the song of me rising from bed and meeting the sun.

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    Have you reckon'd a thousand acres much? Have you practis'd so long to learn to read? Have you felt so proud to get at the meaning of poems? Stop this day and night with me and you shall possess the origin of all poems, You shall possess the good of the earth and sun, there are millions of suns left, You shall no longer take things at second or third hand, nor look through the eyes of the dead, nor feed on the spectres in books, You shall not look through my eyes either, nor take things from me, You shall listen to all sides and filter them from your self.

    There was never any more inception than there is now, Nor any more youth or age than there is now, And will never be any more perfection than there is now, Nor any more heaven or hell than there is now.

    Urge and urge and urge, Always the procreant urge of the world. Out of the dimness opposite equals advance, always substance and increase, always sex, Always a knit of identity, always distinction, always a breed of life. To elaborate is no avail, learn'd and unlearn'd feel that it is so. Sure as the most certain sure, plumb in the uprights, well entretied, braced in the beams, Stout as a horse, affectionate, haughty, electrical, I and this mystery here we stand.

    Clear and sweet is my soul, and clear and sweet is all that is not my soul.

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    Lack one lacks both, and the unseen is proved by the seen, Till that becomes unseen and receives proof in its turn. Showing the best and dividing it from the worst age vexes age, Knowing the perfect fitness and equanimity of things, while they discuss I am silent, and go bathe and admire myself.

    Welcome is every organ and attribute of me, and of any man hearty and clean, Not an inch nor a particle of an inch is vile, and none shall be less familiar than the rest. I am satisfied--I see, dance, laugh, sing; As the hugging and loving bed-fellow sleeps at my side through the night, and withdraws at the peep of the day with stealthy tread, Leaving me baskets cover'd with white towels swelling the house with their plenty, Shall I postpone my acceptation and realization and scream at my eyes, That they turn from gazing after and down the road, And forthwith cipher and show me to a cent, Exactly the value of one and exactly the value of two, and which is ahead?

    Apart from the pulling and hauling stands what I am, Stands amused, complacent, compassionating, idle, unitary, Looks down, is erect, or bends an arm on an impalpable certain rest, Looking with side-curved head curious what will come next, Both in and out of the game and watching and wondering at it.

    Backward I see in my own days where I sweated through fog with linguists and contenders, I have no mockings or arguments, I witness and wait. Loafe with me on the grass, loose the stop from your throat, Not words, not music or rhyme I want, not custom or lecture, not even the best, Only the lull I like, the hum of your valved voice.


    I mind how once we lay such a transparent summer morning, How you settled your head athwart my hips and gently turn'd over upon me, And parted the shirt from my bosom-bone, and plunged your tongue to my bare-stript heart, And reach'd till you felt my beard, and reach'd till you held my feet.

    Swiftly arose and spread around me the peace and knowledge that pass all the argument of the earth, And I know that the hand of God is the promise of my own, And I know that the spirit of God is the brother of my own, And that all the men ever born are also my brothers, and the women my sisters and lovers, And that a kelson of the creation is love, And limitless are leaves stiff or drooping in the fields, And brown ants in the little wells beneath them, And mossy scabs of the worm fence, heap'd stones, elder, mullein and poke-weed.

    I do not know what it is any more than he. I guess it must be the flag of my disposition, out of hopeful green stuff woven. Or I guess it is the handkerchief of the Lord, A scented gift and remembrancer designedly dropt, Bearing the owner's name someway in the corners, that we may see and remark, and say Whose?

    Or I guess the grass is itself a child, the produced babe of the vegetation. Or I guess it is a uniform hieroglyphic, And it means, Sprouting alike in broad zones and narrow zones, Growing among black folks as among white, Kanuck, Tuckahoe, Congressman, Cuff, I give them the same, I receive them the same.

    And now it seems to me the beautiful uncut hair of graves. Tenderly will I use you curling grass, It may be you transpire from the breasts of young men, It may be if I had known them I would have loved them, It may be you are from old people, or from offspring taken soon out of their mothers' laps, And here you are the mothers' laps.

    This grass is very dark to be from the white heads of old mothers, Darker than the colorless beards of old men, Dark to come from under the faint red roofs of mouths. O I perceive after all so many uttering tongues, And I perceive they do not come from the roofs of mouths for nothing. I wish I could translate the hints about the dead young men and women, And the hints about old men and mothers, and the offspring taken soon out of their laps.

    What do you think has become of the young and old men?

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    And what do you think has become of the women and children? They are alive and well somewhere, The smallest sprout shows there is really no death, And if ever there was it led forward life, and does not wait at the end to arrest it, And ceas'd the moment life appear'd. All goes onward and outward, nothing collapses, And to die is different from what any one supposed, and luckier. I hasten to inform him or her it is just as lucky to die, and I know it.

    I pass death with the dying and birth with the new-wash'd babe, and am not contain'd between my hat and boots, And peruse manifold objects, no two alike and every one good, The earth good and the stars good, and their adjuncts all good.

    I am not an earth nor an adjunct of an earth, I am the mate and companion of people, all just as immortal and fathomless as myself, They do not know how immortal, but I know. Every kind for itself and its own, for me mine male and female, For me those that have been boys and that love women, For me the man that is proud and feels how it stings to be slighted, For me the sweet-heart and the old maid, for me mothers and the mothers of mothers, For me lips that have smiled, eyes that have shed tears, For me children and the begetters of children.

    The youngster and the red-faced girl turn aside up the bushy hill, I peeringly view them from the top. The suicide sprawls on the bloody floor of the bedroom, I witness the corpse with its dabbled hair, I note where the pistol has fallen. I am there, I help, I came stretch'd atop of the load, I felt its soft jolts, one leg reclined on the other, I jump from the cross-beams and seize the clover and timothy, And roll head over heels and tangle my hair full of wisps.

    The Yankee clipper is under her sky-sails, she cuts the sparkle and scud, My eyes settle the land, I bend at her prow or shout joyously from the deck. The boatmen and clam-diggers arose early and stopt for me, I tuck'd my trowser-ends in my boots and went and had a good time; You should have been with us that day round the chowder-kettle. I saw the marriage of the trapper in the open air in the far west, the bride was a red girl, Her father and his friends sat near cross-legged and dumbly smoking, they had moccasins to their feet and large thick blankets hanging from their shoulders, On a bank lounged the trapper, he was drest mostly in skins, his luxuriant beard and curls protected his neck, he held his bride by the hand, She had long eyelashes, her head was bare, her coarse straight locks descended upon her voluptuous limbs and reach'd to her feet.

    The runaway slave came to my house and stopt outside, I heard his motions crackling the twigs of the woodpile, Through the swung half-door of the kitchen I saw him limpsy and weak, And went where he sat on a log and led him in and assured him, And brought water and fill'd a tub for his sweated body and bruis'd feet, And gave him a room that enter'd from my own, and gave him some coarse clean clothes, And remember perfectly well his revolving eyes and his awkwardness, And remember putting piasters on the galls of his neck and ankles; He staid with me a week before he was recuperated and pass'd north, I had him sit next me at table, my fire-lock lean'd in the corner.

    She owns the fine house by the rise of the bank, She hides handsome and richly drest aft the blinds of the window. Which of the young men does she like the best? Ah the homeliest of them is beautiful to her. Where are you off to, lady? Dancing and laughing along the beach came the twenty-ninth bather, The rest did not see her, but she saw them and loved them.

    The beards of the young men glisten'd with wet, it ran from their long hair, Little streams pass'd all over their bodies. An unseen hand also pass'd over their bodies, It descended tremblingly from their temples and ribs. The young men float on their backs, their white bellies bulge to the sun, they do not ask who seizes fast to them, They do not know who puffs and declines with pendant and bending arch, They do not think whom they souse with spray.

    Blacksmiths with grimed and hairy chests environ the anvil, Each has his main-sledge, they are all out, there is a great heat in the fire. From the cinder-strew'd threshold I follow their movements, The lithe sheer of their waists plays even with their massive arms, Overhand the hammers swing, overhand so slow, overhand so sure, They do not hasten, each man hits in his place.

    I behold the picturesque giant and love him, and I do not stop there, I go with the team also. In me the caresser of life wherever moving, backward as well as forward sluing, To niches aside and junior bending, not a person or object missing, Absorbing all to myself and for this song. Oxen that rattle the yoke and chain or halt in the leafy shade, what is that you express in your eyes? It seems to me more than all the print I have read in my life.

    My tread scares the wood-drake and wood-duck on my distant and day-long ramble, They rise together, they slowly circle around. I believe in those wing'd purposes, And acknowledge red, yellow, white, playing within me, And consider green and violet and the tufted crown intentional, And do not call the tortoise unworthy because she is not something else, And the in the woods never studied the gamut, yet trills pretty well to me, And the look of the bay mare shames silliness out of me.

    The sharp-hoof'd moose of the north, the cat on the house-sill, the chickadee, the prairie-dog, The litter of the grunting sow as they tug at her teats, The brood of the turkey-hen and she with her half-spread wings, I see in them and myself the same old law. The press of my foot to the earth springs a hundred affections, They scorn the best I can do to relate them. I am enamour'd of growing out-doors, Of men that live among cattle or taste of the ocean or woods, Of the builders and steerers of ships and the wielders of axes and mauls, and the drivers of horses, I can eat and sleep with them week in and week out.

    What is commonest, cheapest, nearest, easiest, is Me, Me going in for my chances, spending for vast returns, Adorning myself to bestow myself on the first that will take me, Not asking the sky to come down to my good will, Scattering it freely forever. The drover watching his drove sings out to them that would stray, The pedler sweats with his pack on his back, the purchaser higgling about the odd cent; The bride unrumples her white dress, the minute-hand of the clock moves slowly, The opium-eater reclines with rigid head and just-open'd lips, The prostitute draggles her shawl, her bonnet bobs on her tipsy and pimpled neck, The crowd laugh at her blackguard oaths, the men jeer and wink to each other, Miserable!

    I do not laugh at your oaths nor jeer you; The President holding a cabinet council is surrounded by the great Secretaries, On the piazza walk three matrons stately and friendly with twined arms, The crew of the fish-smack pack repeated layers of halibut in the hold, The Missourian crosses the plains toting his wares and his cattle, As the fare-collector goes through the train he gives notice by the jingling of loose change, The floor-men are laying the floor, the tinners are tinning the roof, the masons are calling for mortar, In single file each shouldering his hod pass onward the laborers; Seasons pursuing each other the indescribable crowd is gather'd, it is the fourth of Seventh-month, what salutes of cannon and small arms!

    I resist any thing better than my own diversity, Breathe the air but leave plenty after me, And am not stuck up, and am in my place. The moth and the fish-eggs are in their place, The bright suns I see and the dark suns I cannot see are in their place, The palpable is in its place and the impalpable is in its place. This is the grass that grows wherever the land is and the water is, This the common air that bathes the globe.

    Have you heard that it was good to gain the day? I also say it is good to fall, battles are lost in the same spirit in which they are won. I beat and pound for the dead, I blow through my embouchures my loudest and gayest for them.

    Vivas to those who have fail'd! And to those whose war-vessels sank in the sea! And to those themselves who sank in the sea! And to all generals that lost engagements, and all overcome heroes! And the numberless unknown heroes equal to the greatest heroes known! This is the press of a bashful hand, this the float and odor of hair, This the touch of my lips to yours, this the murmur of yearning, This the far-off depth and height reflecting my own face, This the thoughtful merge of myself, and the outlet again.

    Do you guess I have some intricate purpose? Well I have, for the Fourth-month showers have, and the mica on the side of a rock has. Do you take it I would astonish? Does the daylight astonish? Do I astonish more than they? This hour I tell things in confidence, I might not tell everybody, but I will tell you.

    What is a man anyhow?

    No. 1 Meiji Shrine and Sensoji-Temple, Tokyo

    All I mark as my own you shall offset it with your own, Else it were time lost listening to me. I do not snivel that snivel the world over, That months are vacuums and the ground but wallow and filth.

    Whimpering and truckling fold with powders for invalids, conformity goes to the fourth-remov'd, I wear my hat as I please indoors or out. Why should I pray? Having pried through the strata, analyzed to a hair, counsel'd with doctors and calculated close, I find no sweeter fat than sticks to my own bones. In all people I see myself, none more and not one a barley-corn less, And the good or bad I say of myself I say of them.

    I know I am solid and sound, To me the converging objects of the universe perpetually flow, All are written to me, and I must get what the writing means.

    I know I am deathless, I know this orbit of mine cannot be swept by a carpenter's compass, I know I shall not pass like a child's carlacue cut with a burnt stick at night.
    Whenever books are burned men also in the end are burned.

    Heinrich HeineAlmansor All religious traditions had been tolerated under the Roman Empire, although Christians suffered to some extent because of their sedition.

    They stated openly that they desired the destruction of the Empire, encouraged soldiers to desert, aparantly assassinated oponents, vandalised sacred monuments and statues, and tried to destroy the city of Rome by means of arson.

    Christians tried repeatedly to destroy the city of Rome As soon as the Empire became Christian, this toleration ceased. The only writings to be permitted were those supported by the line currently regarded as orthodox.

    By Constantine had authorised the confiscation and destruction of anything that challenged orthodoxy i. This included non-Christian places of worship as well as works by pagan authors and by all other Christian factions. Soon afterwards Constantine's mother Helena and Macarius, the Bishop of Jerusalem, were supervising the destruction of a temple in Jerusalem dedicated to Aphrodite, and building a Christian basilica on the site.

    This basilica, now the Church of the Holy Sepulchre, was imagined to be the very burial site of Jesus and to encompass the place of crucifixion.

    Evidence was conveniently discovered in the form of a tomb and miracle working splinters of the True Cross. Countless thousands of architectural treasures from classical times were soon being vandalised in the same way and turned into Churches. Christians were keen to emulate selected Jewish practices. Josiah enforced the exclusive worship of Yahweh 2 Kings According to the biblical account, he destroyed pagan objects related to the worship of Baal or Asherah.

    He had pagan priests executed and had the bones of the dead priests of Bethel exhumed and burned on their own altars.

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    According to 2 Chronicles, Josiah destroyed altars and images of pagan deities in cities of neighbouring tribes of Manasseh, Ephraim, "and Simeon, as far as Naphtali" 2 Chronicles Christian power grew, and Christians were soon denying freedom of religion to everyone except followers of the Christian faction currently in favour. In the year that the Emperor Constantine inaugurated his new capital at Byzantium, ADhe prohibited the performance of rites of other faiths there.

    InChristian censorship, pillaging, dispossession and judicial killing started in earnest. Not only were works of Arius, but also people who owned such works, to be consigned to the flames.

    Gold and treasure were removed from Eastern temples. Under Constantine's Christian sons, the trend developed further. More temples were destroyed, and sacrifices were forbidden.


    Marriages between Christians and Jews were declared illegal, and the crime was punishable by death. Constantius II passed laws against pagans inand in the following years further laws were passed to the effect that all superstition i.

    Soon, anyone performing traditional sacrifices would be liable to the death penalty. In town and country, temples were demolished or seized and turned into churches. Bands of violent monks were deployed to ensure the domination of the orthodox line. They were sometimes commanded by bishops. As a modern, devout Christian, historian says: The monks were often formed, or formed themselves, into black-robed squads for the execution of the Church's business, first to smash up pagan temples, later to rampage through the streets in time of doctrinal controversy.

    Monasticism attracted misfits, bankrupts, criminals, homosexuals, fugitives as well as the pious; it was also a career for raw peasant youths who could be drilled into well-disciplined monkish regiments to be deployed as an unscrupulous bishop might think fit 1.

    Other recruits included draft-dodgers, runaway slaves and lunatics.

    Historic Sights

    Cultured pagans were appalled by their vandalism. The pattern continued until Julian was declared emperor in Julian, known as Julian the Apostate, rejected Christianity in favour of traditional religions.

    He reopened and repaired pagan temples and restored the tradition of universal toleration. He restored Jerusalem to the Jews, revoked anti-Semitic legislation and authorised the rebuilding of the Jewish Temple. His toleration was not appreciated by Christians, who insulted and destroyed new temples in Syria and Asia Minor.

    The rebuilding of the Jewish Temple in Jerusalem was set back by a mysterious fire, possibly one of the many instances of arson carried out by Christians. There is more than a suspicion that Julian's untimely death was attributable to disloyal Christians.

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    Certainly, many Christians did not trouble to disguise their glee at his demise, and attributed it to Christian agency. After Julian, the Empire returned to Christian government. Christian rulers resumed the destruction of temples and cancelled the rebuilding of the Jewish Temple.

    By Christianity was the only recognised religion in the Empire. As part of its campaign books were burned, works of art destroyed, families dispossessed, and temples desecrated. Christians delighted in their victory, and seized opportunities for destruction of everything others held holy.

    The Christian Emperor Theodosius I closed pagan temples in Rome at the end of the fourth century, in line with the views of St Ambrose. Under his influence, the Emperor adopted an official policy of Christian uniformity. Christian mobs were free to attack and destroy synagogues and temples with impunity.

    Spies were appointed to expose those who were not sufficiently sympathetic to the Christian cause. It was Ambrose who dissuaded the Emperor from paying compensation for the destruction of a synagogue in For a while Christians stuck to their home churches, often the private basilicas audience chambers of rich converts.

    As Christianity adopted ever more pagan practices and trappings, old pagan temples were recognized as ideal locations for their meetings and ceremonies. Pagan temples were then appropriated for use as churches.

    This happened to countless thousands of temples throughout the Roman Empire. In Rome itself numerous pagan temples were converted into churches, as confirmed by archeological investigations. Peter's Basilica, the church of the Vatican, was built on top of a large pagan necropolis on the Vatican Hill. Pagan gods and their temples are sometimes remembered in the names of Roman churches, for example the church of Santa Maria sopra Minerva literally Saint Mary above Minerva.

    The Basilica of St. Officially sanctioned Christian Vandalism became ever more commonplace. At Alexandria inBishop Theophilus of Alexandria personally directed the destruction of the temple to the god Serapis, reputedly the largest place of worship in the known world. The statue of the god was chopped up and burned, its head being carried through the town for public ridicule. The temple precinct, or Serapeum, also housed a scientific research institute a "Museum" named after the nine Muses and the famous Library of Alexandria - two of the greatest academic buildings in human history.

    Both buildings were loathed by Christians, who hated scientific research and secular knowledge as much as they hated other people's places of worship.

    Both Museum and Library were destroyed around this time, probably in the same violent incident in which the bishop destroyed the temple. The destruction of the Serapeum by Patriarch Theophilus was a critical event in the history of persecution of ancient paganism. A later bishop of the same city, Saint Cyril was responsible for the murder of the pholosopher Hypatia. Christian cross carved into Egyptian hieroglyphics at Temple of Isis at Philae, in southern Egypt We have no idea how many other images were completely destroyed by Christians.


    Certainly he, like many other bishops, was a keen destroyer of other people's holy places in the area. Throughout Egypt bands of monks commissioned by bishops were given military protection so that they could despoil the shrines of other faiths in safety.

    Notre-Dame de la Daurade is a basilica in Toulouse, France. It was established in when Emperor Honorius allowed the conversion of Pagan temples to Christianity. The original building here was a temple dedicated to Apollo. In the fifth century, the cult of Alexander, which had survived in the desert oasis at Siwa, was suppressed. By the sixth century the Christian Emperor Justinian closed the last temples in Egypt dedicated to the cults of Isis and Ammon. Centuries later Christians were still seizing wooden icons from devotees of other religions in Egypt.

    They were sent to Constantinople to be burned in the hippodrome. The famous shrine of the goddess Ma in Comana in Cappadocia was converted into a church. The Temple of Athene at Syracuse was rebuilt as a church. Often the temples that had been dedicated to goddesses became churches dedicated to the Virgin Mary. The temple was converted into a Christian basilica in the 6th century by the bishop of Agrigento which is the only reason it survived the general Christian destruction of other people's places of worship.

    Nevertheless the temple was comprehensively vandalised. Spaces between the columns were filled with walls, altering the Classical Greek form. The division between the cella and the opisthodomos was destroyed, and the remaining walls of the cella were cut into a series of arches along the nave.


    Numerous hilltop temples dedicated to Hermes Mercury were replaced by churches dedicated to St Michael. A temple to Apollo at Monte Cassino was destroyed by followers of St Benedict in the sixth century, and a monastery was built in its place. Many future saints assisted in such destruction. Saints Justa and Rufina won their martyrdom by vandalising an image of the goddess Venus in Seville.

    In Western Christendom, such practices were encouraged by Pope Gregory I, who reigned between and It had been dedicated to all the Olympian gods; now it was dedicated to St Mary and all the Christian martyrs. Another Roman temple, probably dedicated to Hercules, was preserved because it was converted into a Christian church. It is now known, mistakenly, as the Temple of Vesta. Another one, probably dedicated to Portunus, survived for the same reason and is known, again mistakenly, as the Temple of Fortuna Virilis.

    The main targets for concerted vandalism were religious. Other buildings were vandalised by neglect. The Flavian Amphitheatre, now called the colosseum, had no particular interest for Christians, since the fictions about Christian martydoms there were not invented until a millennium latter. In contrast, there was an interest in stopping people being free to enjoy themselves, and by the late 6th century a small church had been built into the structure.

    Stones from the amphitheatre were pillaged for centuries during the Christian period, especially after earthquakes loosened the structure.

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