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The poem itself is a plea addressed directly to God, who is invoked in his Trinitarian form ("three-person'd God"). The speaker does not suffer from an internal problem here, unlike in a number of Donne's other Holy Sonnets (such as I am a little world made cunningly or O, to vex me ); he is sure of what he needs and how to reach his end goal.
Ah, blessed vision! blood of God! My spirit beats her mortal bars, As down dark tides the glory slides, And star-like mingles with the stars. (lines 42–48) Galahad continues by comparing the vision to light clothed in drapery: [5] A maiden knight-to me is given Such hope, I know not fear; I yearn to breathe the airs of heaven That often meet ...
The rhyme scheme of the poem is ABBA ABBA CDCD CD. This Italian or Petrarchan sonnet uses the last six lines to answer the first eight lines (octave). The octave is the problems and the sestet is the solutions.
Holograph manuscript of Gray's "Stanzas Wrote in a Country Church-Yard". The poem most likely originated in the poetry that Gray composed in 1742. William Mason, in Memoirs, discussed his friend Gray and the origins of Elegy: "I am inclined to believe that the Elegy in a Country Church-yard was begun, if not concluded, at this time [August 1742] also: Though I am aware that as it stands at ...
On earth is not his equal. With might of ours can naught be done, Soon our loss effected; But for us fights the valiant One, Whom God Himself elected. Ask ye, Who is this? Jesus Christ it is, Of Sabaoth Lord, And there's none other God; He holds the field forever. Though devils all the world should fill, All eager to devour us, We tremble not ...
"Where art thou, my beloved Son," Poems founded on the Affections: 1807 The Forsaken 1804 "The peace which other seek they find;" Poems founded on the Affections: 1842 Repentance. 1804 A Pastoral Ballad "The fields which with covetous spirit we sold," Poems of Sentiment and Reflection (1820); Poems founded on the Affections (1827–) 1820
The work as a whole takes the form of a poem in parallel strophes, and the author, it may be surmised, has drawn on a tradition of such poems in both Egyptian and Jewish communities, in which a similarly female divinity (Isis or aspect of the divine Sophia respectively) expounds her virtues unto an attentive audience, and exhorts them to strive ...
The Power of God to guide me, The Might of God to uphold me, The Wisdom of God to teach me, The Eye of God to watch over me, The Ear of God to hear me, The Word of God to give me speech, The Hand of God to protect me, The Way of God to prevent me, The Shield of God to shelter me, The Host of God to defend me, Against the snares of demons,