Rabindranath Tagoreα (7 May 1861 – 7 August 1941) was an Indian Bengali polymath who reshaped his region’s literature and music. Author of Gitanjali and its “profoundly sensitive, fresh and beautiful verse”, he became the first non-European to win the Nobel Prize in Literature in 1913. In translation his poetry was viewed as spiritual and mercurial; his seemingly mesmeric personality, flowing hair, and other-worldly dress earned him a prophet-like reputation in the West. His “elegant prose and magical poetry” remain largely unknown outside Bengal.

I was born in 1963 and as I write this I am still alive.

Alfred Tennyson, 1st Baron Tennyson, FRS (6 August 1809 – 6 October 1892) was Poet Laureate of the United Kingdom during much of Queen Victoria's reign and remains one of the most popular poets in the English language. A number of phrases from Tennyson’s work have become commonplaces of the English language, including “Nature, red in tooth and claw”, “'Tis better to have loved and lost / Than never to have loved at all”, “Theirs not to reason why, / Theirs but to do and die”, “My strength is as the strength of ten, / Because my heart is pure”, “Knowledge comes, but Wisdom lingers”, and “The old order changeth, yielding place to new”. He is the ninth most frequently quoted writer in The Oxford Dictionary of Quotations.

Dear my followers...I'm going to be taking this page down shortly. I'm sorry but I can't keep up with it and to help ease some of the stress I have I can't keep it up. Thank you for everything though. Feel free to email me and keep writing, remember you all are beautiful and talented. Don't let this world get you down. Farewell my friends, For the last, XoxoTay.

Dylan Marlais Thomas (27 October 1914 – 9 November 1953) was a Welsh poet and writer who wrote exclusively in English. In addition to poetry, he wrote short stories and scripts for film and radio, which he often performed himself. His public readings, particularly in America, won him great acclaim; his sonorous voice with a subtle Welsh lilt became almost as famous as his works. His best-known works include the “play for voices” Under Milk Wood and the celebrated villanelle for his dying father, “Do not go gentle into that good night”. Appreciative critics have also noted the craftsmanship and compression of poems such as “In my Craft or Sullen Art”, and the rhapsodic lyricism in “And death shall have no dominion” and “Fern Hill”.

Taylor/Tay | he/him | Instagram - taylorlijewski - contact me there if you have any questions or want to connect about other inquiries 20 year old male Oregon born with a pint of Washington culture hoping to explore more of the globe very soon

Sara Teasdale (August 8, 1884 – January 29, 1933) was an American lyric poet. She was born Sarah Trevor Teasdale in St. Louis, Missouri, and used the name Sara Teasdale Filsinger after her marriage in 1914. She had such poor health for so much of her childhood, home schooled until age 9, that it was only at age 10 that she was well enough to begin school. She started at Mary Institute in 1898, but switched to Hosmer Hall in 1899, graduating in 1903. I Shall Not Care WHEN I am dead and over me bright April Shakes out her rain-drenched hair, Tho' you should lean above me broken-hearted, I shall not care. I shall have peace, as leafy trees are peaceful When rain bends down the bough, And I shall be more silent and cold-hearted Than you are now.

University Student Jamaican My work is authentic. Poetry is everything. Estudiante universitario jamaiquino Mi trabajo es auténtico. La poesía es todo.

Ronald Stuart Thomas (29 March 1913 – 25 September 2000), published as R. S. Thomas, was a Welsh poet and Anglican priest who was noted for his nationalism, spirituality and deep dislike of the anglicisation of Wales. In 1955, John Betjeman, in his introduction to the first collection of Thomas’s poetry to be produced by a major publisher, Song at the Year's Turning, predicted that Thomas would be remembered long after Betjeman himself was forgotten. M. Wynn Thomas said: "He was the Aleksandr Solzhenitsyn of Wales because he was such a troubler of the Welsh conscience. He was one of the major English language and European poets of the 20th century." R. S. Thomas was born in Cardiff, the only child of Thomas Hubert and Margaret (née Davis). The family moved to Holyhead in 1918 because of his father's work in the merchant navy. He was awarded a bursary in 1932 to study at Bangor University, where he read Classics. In 1936, having completed his theological training at St. Michael's College, Llandaff, he was ordained as a priest in the Church in Wales. From 1936 to 1940 he was the curate of Chirk, Denbighshire, where he met his future wife, Mildred (Elsi) Eldridge, an English artist. He subsequently became curate at Tallarn Green, Flintshire. Thomas and Mildred were married in 1940 and remained together until her death in 1991. Their son, Gwydion, was born 29 August 1945. The Thomas family lived on a tiny income and lacked the comforts of modern life, largely by the Thomas's choice. One of the few household amenities the family ever owned, a vacuum cleaner, was rejected because Thomas decided it was too noisy. For twelve years, from 1942 to 1954, Thomas was rector at Manafon, near Welshpool in rural Montgomeryshire. It was during his time at Manafon that he first began to study Welsh and that he published his first three volumes of poetry, The Stones of the Field, An Acre of Land and The Minister. Thomas' poetry achieved a breakthrough with the publication of his fourth book Song at the Year's Turning, in effect a collected edition of his first three volumes, which was critically very well received and opened with Betjeman's famous introduction. His position was also helped by winning the Royal Society of Literature's Heinemann Award. Thomas learnt the Welsh language at age 30, too late in life, he said, to be able to write poetry in it. The 1960s saw him working in a predominantly Welsh speaking community and he later wrote two prose works in Welsh, Neb (English: Nobody), an ironic and revealing autobiography written in the third person, and Blwyddyn yn Llŷn (English: A Year in Llŷn). In 1964 he won the Queen's Gold Medal for Poetry. From 1967 to 1978 he was vicar at St Hywyn's Church (built 1137) in Aberdaron at the western tip of the Llŷn Peninsula. Thomas retired from church ministry in 1978 and he and his wife relocated to Y Rhiw, in "a tiny, unheated cottage in one of the most beautiful parts of Wales, where, however, the temperature sometimes dipped below freezing", according to Theodore Dalrymple. Free from the constraints of the church he was able to become more political and active in the campaigns that were important to him. He became a fierce advocate of Welsh nationalism, although he never supported Plaid Cymru because he believed they did not go far enough in their opposition to England. In 1996 Thomas was nominated for the Nobel Prize for Literature (the winner that year was Seamus Heaney). Thomas died on 25 September 2000, aged 87, at his home at Pentrefelin near Criccieth. He had been ill with heart trouble and had been treated at Gwynnedd hospital until two weeks before he died. After his death an event celebrating his life and poetry was held in Westminster Abbey with readings from Heaney, Andrew Motion, Gillian Clarke and John Burnside. Thomas's ashes are buried close to the door of St. John's Church, Porthmadog, Gwynedd. Beliefs Thomas believed in what he called "the true Wales of my imagination", a Welsh-speaking, aboriginal community that was in tune with the natural world. He viewed western (specifically English) materialism and greed, represented in the poetry by his mythical "Machine", as the destroyers of community. He could tolerate neither the English who bought up Wales and, in his view, stripped it of its wild and essential nature, nor the Welsh whom he saw as all too eager to kowtow to English money and influence. This may help explain why Thomas was an ardent supporter of CND and described himself as a pacifist but also why he supported the Meibion Glyndŵr fire-bombings of English-owned holiday cottages in rural Wales. On this subject he said in 1998, "what is one death against the death of the whole Welsh nation?" He was also active in wildlife preservation and worked with the RSPB and Welsh volunteer organisations for the preservation of the Red Kite. He resigned his RSPB membership over their plans to introduce non-native kites to Wales. Thomas's son, Gwydion, a resident of Thailand, recalls his father's sermons, in which he would "drone on" to absurd lengths about the evil of refrigerators, washing machines, televisions and other modern devices. Thomas preached that they were all part of the temptation of scrambling after gadgets rather than attending to more spiritual needs. "It was the Machine, you see", Gwydion Thomas explained to a biographer. "This to a congregation that didn’t have any of these things and were longing for them." Although he may have taken some ideas to extreme lengths, Theodore Dalrymple wrote, Thomas "was raising a deep and unanswered question: What is life for? Is it simply to consume more and more, and divert ourselves with ever more elaborate entertainments and gadgetry? What will this do to our souls?" Although he was a cleric, he was not always charitable and was known for being awkward and taciturn. Some critics have interpreted photographs of him as indicating he was "formidable, bad-tempered, and apparently humorless." Works Almost all of Thomas's work concerns the Welsh landscape and the Welsh people, themes with both political and spiritual subtext. His views on the position of the Welsh people, as a conquered people are never far below the surface. As a cleric, his religious views are also present in his works. His earlier works focus on the personal stories of his parishioners, the farm labourers and working men and their wives, challenging the cosy view of the traditional pastoral poem with harsh and vivid descriptions of rural lives. The beauty of the landscape, although ever-present, is never suggested as a compensation for the low pay or monotonous conditions of farm work. This direct view of "country life" comes as a challenge to many English writers writing on similar subjects and challenging the more pastoral works of such as contemporary poets as Dylan Thomas. Thomas's later works were of a more metaphysical nature, more experimental in their style and focusing more overtly on his spirituality. Laboratories of the Spirit (1975) gives, in its title, a hint at this development and also reveals Thomas's increasing experiments with scientific metaphor. He described this shift as an investigation into the "adult geometry of the mind".} Fearing that poetry was becoming a dying art, inaccessible to those who most needed it, "he attempted to make spiritually minded poems relevant within, and relevant to, a science-minded, post-industrial world", to represent that world both in form and in content even as he rejected its machinations. Despite his nationalism Thomas could be hard on his fellow countrymen. Often his works read as more of a criticism of Welshness than a celebration. He himself said there is a "lack of love for human beings" in his poetry. Other critics have not been so harsh. Al Alvarez said: "He was wonderful, very pure, very bitter but the bitterness was beautifully and very sparely rendered. He was completely authoritative, a very, very fine poet, completely off on his own, out of the loop but a real individual. It's not about being a major or minor poet. It's about getting a work absolutely right by your own standards and he did that wonderfully well." Thomas's final works commonly sold 20,000 copies in Britain alone. Books * The Stones of the Field (1946) * An Acre of Land (1952) * The Minister (1953) * Song at the Year's Turning (1955) * Poetry for Supper (1958) * Tares, [Corn-weed] (1961) * The Bread of Truth (1963) * Words and the Poet (1964, lecture) * Pietà (1966) * Not That He Brought Flowers (1968) * H'm (1972) * What is a Welshman? (1974) * Laboratories of the Spirit (1975) * Abercuawg (1976, lecture) * The Way of It (1977) * Frequencies (1978) * Between Here and Now (1981) * Ingrowing Thoughts (1985) * Neb (1985) in Welsh, autobiography, written in the third person * Experimenting with an Amen (1986) * Welsh Airs (1987) * The Echoes Return Slow (1988) * Counterpoint (1990) * Blwyddyn yn Llŷn (1990) in Welsh * Pe Medrwn Yr Iaith : ac ysgrifau eraill ed. Tony Brown & Bedwyr L. Jones, essays in Welsh (1990) * Mass for Hard Times (1992) * No Truce with the Furies (1995) * Autobiographies (1997, collection of prose writings) * Residues (2002, posthumously) References Wikipedia - http://en.wikipedia.org/wiki/R._S._Thomas

Been been here since I was 14 now I’m 22

Samuel Langhorne Clemens (November 30, 1835– April 21, 1910), better known by his pen name Mark Twain, was an American writer, humorist, entrepreneur, publisher, and lecturer. Among his novels are The Adventures of Tom Sawyer (1876) and its sequel, the Adventures of Huckleberry Finn (1885), the latter often called “The Great American Novel”.

I'm posting some poems that I have gathered over time, I really know nothing about writing poems but i feel that maybe some people can relate with the things I write about.

Celia Laighton Thaxter (June 29, 1835 – August 25, 1894) was an American writer of poetry and stories. She was born in Portsmouth, New Hampshire. Thaxter grew up in the Isles of Shoals, first on White Island, where her father, Thomas Laighton, was a lighthouse keeper, and then on Smuttynose and Appledore Islands. When she was sixteen, she married Levi Thaxter and moved to the mainland, residing first in Watertown, Massachusetts at a property his father owned. Celia died suddenly while on Appledore Island. She was buried not far from her cottage, which unfortunately burned in the 1914 fire that destroyed The Appledore House hotel.

Hey I'm a mother and someones daughter I am The Queen who Gave life to a King I am THE WRITER

William Makepeace Thackeray (18 July 1811– 24 December 1863) was an English novelist of the 19th century. He is famous for his satirical works, particularly Vanity Fair, a panoramic portrait of English society. He began as a satirist and parodist, writing works that displayed a sneaking fondness for roguish upstarts such as Becky Sharp in Vanity Fair, and the title characters of The Luck of Barry Lyndon and Catherine. In his earliest works, written under such pseudonyms as Charles James Yellowplush, Michael Angelo Titmarsh and George Savage Fitz-Boodle, he tended towards savagery in his attacks on high society, military prowess, the institution of marriage and hypocrisy.

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John Ronald Reuel Tolkien, 3 January 1892 – 2 September 1973) was an English writer, poet, philologist, and university professor who is best known as the author of the classic high-fantasy works The Hobbit, The Lord of the Rings, and The Silmarillion. He served as the Rawlinson and Bosworth Professor of Anglo-Saxon and Fellow of Pembroke College, Oxford, from 1925 to 1945 and Merton Professor of English Language and Literature and Fellow of Merton College, Oxford from 1945 to 1959.[1] He was at one time a close friend of C. S. Lewis—they were both members of the informal literary discussion group known as the Inklings. Tolkien was appointed a Commander of the Order of the British Empire by Queen Elizabeth II on 28 March 1972. After Tolkien's death, his son Christopher published a series of works based on his father's extensive notes and unpublished manuscripts, including The Silmarillion. These, together with The Hobbit and The Lord of the Rings form a connected body of tales, poems, fictional histories, invented languages, and literary essays about a fantasy world called Arda, and Middle-earth within it. Between 1951 and 1955, Tolkien applied the term legendarium to the larger part of these writings. While many other authors had published works of fantasy before Tolkien,[3] the great success of The Hobbit and The Lord of the Rings led directly to a popular resurgence of the genre. This has caused Tolkien to be popularly identified as the "father" of modern fantasy literature—or, more precisely, of high fantasy. In 2008, The Times ranked him sixth on a list of "The 50 greatest British writers since 1945". Forbes ranked him the 5th top-earning "dead celebrity" in 2009. Family origins Tolkien's paternal ancestors were middle-class craftsmen who made and sold clocks, watches and pianos in London and Birmingham. The Tolkien family had emigrated from Germany in the 18th century but had become "quickly intensely English". Stories told by his aunt, Grace Tolkien, claimed a relation with the House of Hohenzollern. "More prosaic" members of the family said that the Tolkiens had arrived in England in 1756, as refugees from Frederick the Great's invasion of the Electorate of Saxony during the Seven Years' War. Tolkien derived his surname from the German word tollkühn, meaning "foolhardy". Several families with the surname Tolkien or other spelling variants live in northwestern Germany, mainly in Lower Saxony and Hamburg. A German writer has suggested that the name is more likely to derive from the village Tolkynen, near Rastenburg, East Prussia (now in north-eastern Poland), although that village is far from Lower Saxony; its name is derived from the now-extinct Old Prussian language. Childhood John Ronald Reuel Tolkien was born on 3 January 1892 in Bloemfontein in the Orange Free State (now Free State Province in South Africa) to Arthur Reuel Tolkien (1857–1896), an English bank manager, and his wife Mabel, née Suffield (1870–1904). The couple had left England when Arthur was promoted to head the Bloemfontein office of the British bank for which he worked. Tolkien had one sibling, his younger brother, Hilary Arthur Reuel, who was born on 17 February 1894. As a child, he was bitten by a large baboon spider in the garden, an event some think later echoed in his stories, although Tolkien admitted no actual memory of the event and no special hatred of spiders as an adult. In another incident, a young family servant, who thought Tolkien a beautiful child, took the baby to his kraal to show him off, returning him the next morning. When he was three, he went to England with his mother and brother on what was intended to be a lengthy family visit. His father, however, died in South Africa of rheumatic fever before he could join them. This left the family without an income, so Tolkien's mother took him to live with her parents in Kings Heath, Birmingham. Soon after, in 1896, they moved to Sarehole (now in Hall Green), then a Worcestershire village, later annexed to Birmingham. He enjoyed exploring Sarehole Mill and Moseley Bog and the Clent, Lickey and Malvern Hills, which would later inspire scenes in his books, along with nearby towns and villages such as Bromsgrove, Alcester, and Alvechurch and places such as his aunt Jane's farm of Bag End, the name of which he used in his fiction. Mabel Tolkien taught her two children at home. Ronald, as he was known in the family, was a keen pupil. She taught him a great deal of botany and awakened in him the enjoyment of the look and feel of plants. Young Tolkien liked to draw landscapes and trees, but his favourite lessons were those concerning languages, and his mother taught him the rudiments of Latin very early. He could read by the age of four and could write fluently soon afterwards. His mother allowed him to read many books. He disliked Treasure Island and The Pied Piper and thought Alice's Adventures in Wonderland by Lewis Carroll was "amusing but disturbing". He liked stories about "Red Indians" and the fantasy works by George MacDonald. In addition, the "Fairy Books" of Andrew Lang were particularly important to him and their influence is apparent in some of his later writings. Mabel Tolkien was received into the Roman Catholic Church in 1900 despite vehement protests by her Baptist family, which stopped all financial assistance to her. In 1904, when J.R.R. Tolkien was 12, his mother died of acute diabetes at Fern Cottage in Rednal, which she was renting. She was then about 34 years of age, about as old as a person with diabetes mellitus type 1 could live without treatment — insulin would not be discovered until two decades later. Nine years after her death, Tolkien wrote, "My own dear mother was a martyr indeed, and it is not to everybody that God grants so easy a way to his great gifts as he did to Hilary and myself, giving us a mother who killed herself with labour and trouble to ensure us keeping the faith." Prior to her death, Mabel Tolkien had assigned the guardianship of her sons to her close friend, Fr. Francis Xavier Morgan of the Birmingham Oratory, who was assigned to bring them up as good Catholics. In a 1965 letter to his son Michael, Tolkien recalled the influence of the man whom he always called "Father Francis" : "He was an upper-class Welsh-Spaniard Tory, and seemed to some just a pottering old gossip. He was—and he was not. I first learned charity and forgiveness from him; and in the light of it pierced even the 'liberal' darkness out of which I came, knowing more [i.e. Tolkien having grown up knowing more] about 'Bloody Mary' than the Mother of Jesus—who was never mentioned except as an object of wicked worship by the Romanists." After his mother's death, Tolkien grew up in the Edgbaston area of Birmingham and attended King Edward's School, Birmingham, and later St. Philip's School. In 1903, he won a Foundation Scholarship and returned to King Edward's. While a pupil there, Tolkien was one of the cadets from the school's Officers Training Corps who helped "line the route" for the 1910 coronation parade of King George V. Like the other cadets from King Edward's, Tolkien was posted just outside the gates of Buckingham Palace. In Edgbaston, Tolkien lived there in the shadow of Perrott's Folly and the Victorian tower of Edgbaston Waterworks, which may have influenced the images of the dark towers within his works.[31][32] Another strong influence was the romantic medievalist paintings of Edward Burne-Jones and the Pre-Raphaelite Brotherhood; the Birmingham Museum and Art Gallery had a large collection of works on public display. Youth While in his early teens, Tolkien had his first encounter with a constructed language, Animalic, an invention of his cousins, Mary and Marjorie Incledon. At that time, he was studying Latin and Anglo-Saxon. Interest in the language soon died away, but Mary and others, including Tolkien himself, invented a new and more complex language called Nevbosh. The next constructed language he came to work with, Naffarin, would be his own creation. In 1911, while they were at King Edward's School, Birmingham, Tolkien and three friends, Rob Gilson, Geoffrey Bache Smith and Christopher Wiseman, formed a semi-secret society they called the T.C.B.S. The initials stood for Tea Club and Barrovian Society, alluding to their fondness for drinking tea in Barrow's Stores near the school and, secretly, in the school library. After leaving school, the members stayed in touch and, in December 1914, they held a "council" in London at Wiseman's home. For Tolkien, the result of this meeting was a strong dedication to writing poetry. In 1911, Tolkien went on a summer holiday in Switzerland, a trip that he recollects vividly in a 1968 letter, noting that Bilbo's journey across the Misty Mountains ("including the glissade down the slithering stones into the pine woods") is directly based on his adventures as their party of 12 hiked from Interlaken to Lauterbrunnen and on to camp in the moraines beyond Mürren. Fifty-seven years later, Tolkien remembered his regret at leaving the view of the eternal snows of Jungfrau and Silberhorn ("the Silvertine (Celebdil) of my dreams"). They went across the Kleine Scheidegg to Grindelwald and on across the Grosse Scheidegg to Meiringen. They continued across the Grimsel Pass, through the upper Valais to Brig and on to the Aletsch glacier and Zermatt. In October of the same year, Tolkien began studying at Exeter College, Oxford. He initially studied Classics but changed his course in 1913 to English Language and Literature, graduating in 1915 with first-class honours in his final examinations. Family The Tolkiens had four children: John Francis Reuel Tolkien (17 November 1917 – 22 January 2003), Michael Hilary Reuel Tolkien (22 October 1920 – 27 February 1984), Christopher John Reuel Tolkien (born 21 November 1924) and Priscilla Mary Anne Reuel Tolkien (born 18 June 1929). Tolkien was very devoted to his children and sent them illustrated letters from Father Christmas when they were young. Each year more characters were added, such as the North Polar Bear (Father Christmas's helper), the Snow Man (his gardener), Ilbereth the elf (his secretary), and various other, minor characters. The major characters would relate tales of Father Christmas's battles against goblins who rode on bats and the various pranks committed by the North Polar Bear. References Wikipedia—http://en.wikipedia.org/wiki/J._R._R._Tolkien

Poet with Schizophrenia.

Ann Taylor (30 January 1782– 20 December 1866) was an English poet and literary critic. In her youth she was a writer of verse for children, for which she achieved long-lasting popularity. In the years immediately preceding her marriage, she became an astringent literary critic of growing reputation. She is, however, best remembered as the elder sister and collaborator of Jane Taylor. The literary family The Taylor sisters were part of an extensive literary family, daughters of Isaac Taylor of Ongar. Ann was born in Islington and lived with her family at first in London and later in Lavenham in Suffolk, in Colchester and, briefly, in Ongar. The sisters’ father, Isaac Taylor, was, like his own father, an engraver. He later became an educational pioneer and Independent minister and wrote a number of instructional books for the young. Their mother, Mrs (Ann Martin) Taylor (1757–1830) wrote seven works of moral and religious advice– in many respects liberal for their time– two of them fictionalized. Ann and Jane’s brothers, Isaac and Jefferys, also wrote, the former being a theologian, but also the inventor of a patent beer tap. The elder brother Charles Taylor edited The Literary Panorama, for which he wrote on topics from art to politics, and produced, anonymously, a massive annotated translation of Augustin Calmet’s Dictionary of the Bible. His younger brother Josiah was a publisher, chiefly of works on architecture and design. Authorship The sisters and their authorship of various works have often been confused, usually to Jane’s advantage. This is in part because their early works for children were published together and without attribution, but also because Jane, by dying young at the height of her powers, unwittingly attracted early posthumous eulogies, including what is almost a hagiography by her brother Isaac, and much of Ann’s work came to be ascribed to Jane, a borrowing which, Ann ruefully remarked, she could ill afford and which Jane certainly did not require. It is true that Jane achieved much more than Ann as a writer of poetry for an adult readership– though Ann’s poem “The Maniac’s Song”, published in the Associate Minstrels (1810), was probably the finest short poem by either sister, and it has even been postulated that it was an inspiration for Keats’s La Belle Dame sans Merci (Lynette Felber: Ann Taylor’s “The Maniac’s Song”: an unacknowledged source for Keats’s “La Belle Dame sans Merci”. However, Ann also deserves to be remembered as a writer of prose, as evinced particularly by her autobiography and by the many letters of hers that survive. Her style is strong and vivid and, when she is not too preoccupied with moral and religious themes– like her sister Jane, she tended to pessimism about her own spiritual worth– it is often shot through with a pleasing and sometimes acerbic wit. The autobiography also provides much detailed and fascinating information about the life of a moderately prosperous dissenting family in the late 18th and early 19th centuries. Appreciations Ann Taylor’s son, Josiah Gilbert, wrote: “Two little poems– 'My Mother’, and 'The Star’, are perhaps, more frequently quoted than any. The first, a lyric of life, was by Ann, the second, of nature, by Jane; and they illustrate this difference between the sisters.” Both poems attracted the compliment of frequent parody throughout the 19th century. The logician Augustus De Morgan asserted (somewhat extravagantly) that Gilbert’s mother wrote “one of the most beautiful lyrics in the English language, or any other language” and not knowing that Ann Gilbert was still alive, called upon Tennyson to supply a less heterodox version of the final stanza, which seemed to de Morgan unworthy of the rest. Original Poems for Infant Minds by several young persons (by Ann and Jane and others) was first issued in two volumes in 1804 and 1805. Rhymes for the Nursery followed in 1806, and Hymns for Infant Minds in 1808. In Original Poems for Infant Minds the authors were identified for each poem. In Rhymes for the Nursery (1806) poems were not identified by author. Attributions for the sisters’ poems can be found in an exceptional Taylor resource: The Taylors of Ongar: An Analytical Bio-Bibliography by Christina Duff Stewart. Stewart cites a copy of Rhymes for the Nursery belonging to a nephew, Canon Isaac Taylor, annotated to indicate the respective authorship of Ann and Jane. Stewart also confirms attributions of Original Poems based on publisher’s records. Marriage and widowhood On 24 December 1813, Ann married Joseph Gilbert, an Independent (later Congregational) minister and theologian, and left Ongar to make a new home far from her family, at Masborough near Rotherham. A widower of thirty-three, Gilbert had proposed to Ann before he had even met her, forming a sound estimation of her character and intelligence from her writings, particularly as a trenchant critic in The Eclectic Review. Gilbert was, at the time of their marriage, the classical tutor at Rotherham Independent College– the nearest thing to a university open to dissenters at this time– and simultaneously pastor of the Nether Chapel in Sheffield. In 1817, he moved to the pastorate of the Fish Street Chapel in Hull and then, in 1825, to Nottingham, serving in chapels in the city for the rest of his life. Kept busy with the duties of wife and later mother, Ann Gilbert still managed to write poems, hymns, essays, and letters. Her interest in public matters, such as atheism, prison reform, and the anti-slavery movement, often spurred her to take up her pen, and the results of those scattered moments found a way into print. Oddly for one of such independence of mind and strongly held and usually liberal opinions, she was firmly opposed to female suffrage. After Gilbert died on 12 December 1852, Ann found time to write a short memoir of her husband. Nor did she spend the rest of her long life in gentle retirement. As well as actively supporting the members of her large family, through visits and a constant stream of letters– family was always of central concern to the Taylors– she travelled widely in many parts of Britain, taking in her stride as an old lady travelling conditions that might have daunted one much younger. She died on 20 December 1866 and was buried next to her husband in Nottingham General Cemetery, although the inscription recording this on the vast Gothic sarcophagus has disappeared.

hi everyone my name is Naomi and im excited to start sharing what ive been working on. Obviously poetry is an amazing outlet and I would appreciate all the feedback you guys have. enjoy!

Philip Edward Thomas (3 March 1878– 9 April 1917) was a British poet, essayist, and novelist. He is commonly considered a war poet, although few of his poems deal directly with his war experiences, and his career in poetry only came after he had already been a successful writer and literary critic. In 1915, he enlisted in the British Army to fight in the First World War and was killed in action during the Battle of Arras in 1917, soon after he arrived in France. Life and career Early life Thomas was born in Lambeth, London. He was educated at Battersea Grammar School, St Paul’s School in London and Lincoln College, Oxford. His family were mostly Welsh. In June 1899 he married Helen Berenice Noble (1878-1967), in Fulham, while still an undergraduate, and determined to live his life by the pen. He then worked as a book reviewer, reviewing up to 15 books every week. He was already a seasoned writer by the outbreak of war, having published widely as a literary critic and biographer as well writing on the countryside. He also wrote a novel, The Happy-Go-Lucky Morgans (1913), a “book of delightful disorder”. Thomas worked as literary critic for the Daily Chronicle in London and became a close friend of Welsh tramp poet W. H. Davies, whose career he almost single-handedly developed. From 1905, Thomas lived with his wife Helen and their family at Elses Farm near Sevenoaks, Kent. He rented to Davies a tiny cottage nearby, and nurtured his writing as best he could. On one occasion, Thomas even had to arrange for the manufacture, by a local wheelwright, of a makeshift wooden leg for Davies. Even though Thomas thought that poetry was the highest form of literature and regularly reviewed it, he only became a poet himself at the end of 1914 when living at Steep, East Hampshire, and initially published his poetry under the name Edward Eastaway. Frost in particular encouraged Thomas (then more famous as a critic) to write poetry, and their friendship was so close that the two planned to reside side by side in the United States. By August 1914, the village of Dymock in Gloucestershire had become the residence of a number of literary figures, including Lascelles Abercrombie, Wilfrid Gibson and American poet Robert Frost. Edward Thomas was a visitor at this time. Thomas immortalised the (now-abandoned) railway station at Adlestrop in a poem of that name after his train made a stop at the Cotswolds station on 24 June 1914, shortly before the outbreak of the First World War. War service Thomas enlisted in the Artists Rifles in July 1915, despite being a mature married man who could have avoided enlisting. He was unintentionally influenced in this decision by his friend Frost, who had returned to the U.S. but sent Thomas an advance copy of “The Road Not Taken”. The poem was intended by Frost as a gentle mocking of indecision, particularly the indecision that Thomas had shown on their many walks together; however, most audiences took the poem more seriously than Frost intended, and Thomas similarly took it seriously and personally, and it provided the last straw in Thomas’ decision to enlist. Thomas was promoted corporal, and in November 1916 was commissioned into the Royal Garrison Artillery as a second lieutenant. He was killed in action soon after he arrived in France at Arras on Easter Monday, 9 April 1917. To spare the feelings of his widow Helen, she was told the fiction of a “bloodless death” i.e. that Thomas was killed by the concussive blast wave of one of the last shells fired as he stood to light his pipe and that there was no mark on his body. However, a letter from his commanding officer Franklin Lushington written in 1936 (and discovered many years later in an American archive) states that in reality the cause of Thomas’ death was due to being “shot clean through the chest”. W. H. Davies was devastated by the death and his commemorative poem “Killed In Action (Edward Thomas)” was included in Davies’s 1918 collection “Raptures”. Thomas is buried in the Commonwealth War Graves Cemetery at Agny in France (Row C, Grave 43). Personal life Thomas was survived by his wife, Helen, their son Merfyn and their two daughters Bronwen and Myfanwy. After the war, Thomas’s widow, Helen, wrote about her courtship and early married life with Edward in the autobiography As it Was (1926); later she added a second volume, World Without End (1931). Myfanwy later said that the books had been written by her mother as a form of therapy to help lift herself from the deep depression into which she had fallen following Thomas’s death. Helen’s short memoir My Memory of W. H. Davies was published in 1973, after her own death. In 1988, Helen’s writings were gathered into a book published under the title Under Storm’s Wing, which included As It Was and World Without End as well as a selection of other short works by Helen and her daughter Myfanwy and six letters sent by Robert Frost to her husband. Commemorations Thomas is commemorated in Poets’ Corner, Westminster Abbey, London, by memorial windows in the churches at Steep and at Eastbury in Berkshire and with a blue plaque at 14 Lansdowne Gardens in Stockwell, south London, where he was born. There is also a plaque dedicated to him at 113 Cowley Road, Oxford, where he lodged before entering Lincoln College. East Hampshire District Council have created a “literary walk” at Shoulder of Mutton Hill in Steep dedicated to Thomas, which includes a memorial stone erected in 1935. The inscription includes the final line from one of his essays: “And I rose up and knew I was tired and I continued my journey.” As “Philip Edward Thomas poet-soldier” he is commemorated, alongside "Reginald Townsend Thomas actor-soldier died 1918", who is buried at the spot, and other family members, at the North East Surrey (Old Battersea) Cemetery. He is the subject of the biographical play The Dark Earth and the Light Sky by Nick Dear, which premiered at the Almeida Theatre, London in November 2012, with Pip Carter as Thomas and Hattie Morahan as his wife Helen. In February 2013 his poem “Words” was chosen as the poem of the week by Carol Rumens in The Guardian Poetry Thomas’s poems are noted for their attention to the English countryside and a certain colloquial style. The short poem In Memoriam exemplifies how his poetry blends the themes of war and the countryside. On 11 November 1985, Thomas was among 16 Great War poets commemorated on a slate stone unveiled in Westminster Abbey’s Poet’s Corner. The inscription, written by fellow poet Wilfred Owen, reads: “My subject is War, and the pity of War. The Poetry is in the pity.” Thomas was described by British Poet Laureate Ted Hughes as “the father of us all.” At least nineteen of his poems were set to music by the Gloucester composer Ivor Gurney. Selected works Poetry collections * Six Poems (under pseudonym Edward Eastaway) Pear Tree Press, 1916. * Poems, Holt, 1917, which included “The Sign-Post” * Last Poems, Selwyn & Blount, 1918. * Collected Poems, Selwyn & Blount, 1920. * Two Poems, Ingpen & Grant, 1927. * The Poems of Edward Thomas, ed. R. George Thomas, Oxford University Press, 1978. * Edward Thomas: A Mirror of England, ed. Elaine Wilson, Paul & Co., 1985. * Edward Thomas: Selected Poems, ed. Ian Hamilton, Bloomsbury, 1995. * The Poems of Edward Thomas, ed. Peter Sacks, Handsel Books, 2003. * The Annotated Collected Poems, ed. Edna Longley, Bloodaxe Books, 2008. Prose fiction * The Happy-Go-Lucky Morgans (novel), Duckworth, 1913. Prose * In Pursuit of Spring (travel) Thomas Nelson and Sons, April 1914 Essays and collections * Horae Solitariae, Dutton, 1902. * Oxford, A & C Black, 1903. * Beautiful Wales, Black, 1905. * The Heart of England, Dutton, 1906. * The South Country, Dutton, 1906 (reissued by Tuttle, 1993). * Rest and Unrest, Dutton, 1910. * Light and Twilight, Duckworth, 1911. * The Icknield Way, Constable, 1913. * The Last Sheaf, Jonathan Cape, 1928. References to Thomas by other writers * In 1918 W. H. Davies published his poem Killed In Action (Edward Thomas) to mark the personal loss of his close friend and mentor. * Many poems about Thomas by other poets can be found in the books Elected Friends: Poems For and About Edward Thomas, (1997, Enitharmon Press) edited by Anne Harvey, and Branch-Lines: Edward Thomas and Contemporary Poetry, (2007, Enitharmon Press) edited by Guy Cuthbertson and Lucy Newlyn. * Norman Douglas considered Thomas handicapped in life through lacking “a little touch of bestiality, a little je-m’en-fous-t-ism. He was too scrupulous”. * In his 1980 autobiography, Ways of Escape, Graham Greene references Thomas’s poem “The Other” (about a man who seems to be following his own double from hotel to hotel) in describing his own experience of being bedeviled by an imposter. * Edward Thomas’s Collected Poems was one of Andrew Motion’s ten picks for the poetry section of the “Guardian Essential Library” in October 2002. * In his 2002 novel Youth, J.M. Coetzee has his main character, intrigued by the survival of pre-modernist forms in British poetry, ask himself: “What happened to the ambitions of poets here in Britain? Have they not digested the news that Edward Thomas and his world are gone for ever?” In contrast, Irish critic Edna Longley writes that Thomas’s Lob, a 150-line poem, “strangely preempts The Waste Land through verses like: ”This is tall Tom that bore / The logs in, and with Shakespeare in the hall / Once talked". * In his 1995 novel, Borrowed Time, the author Robert Goddard bases the home of the main character at Greenhayes in the village of Steep, where Thomas lived from 1913. Goddard weaves some of the feeling from Thomas’s poems into the mood of the story and also uses some quotes from Thomas’s works. * Will Self’s 2006 novel, The Book of Dave, has a quote from The South Country as the book’s epigraph: “I like to think how easily Nature will absorb London as she absorbed the mastodon, setting her spiders to spin the winding sheet and her worms to fill in the graves, and her grass to cover it pitifully up, adding flowers—as an unknown hand added them to the grave of Nero.” * The children’s author Linda Newbery has published a novel, “Lob” (David Fickling Books, 2010, illustrated by Pam Smy) inspired by the Edward Thomas’ poem of the same name and containing oblique references to other work by him. * Woolly Wolstenholme, formerly of UK rock band Barclay James Harvest, has used a humorous variation of Thomas’ poem Adlestrop on the first song of his 2004 live album, Fiddling Meanly, where he imagines himself in a retirement home and remembers “the name” of the location where the album was recorded. The poem was read at Wolstenholme’s funeral on 19 January 2011. * Stuart Maconie in his book Adventures On The High Teas mentions Thomas and his poem “Adlestrop”. Maconie visits the now abandoned and overgrown station which was closed by Beeching in 1966. * Robert MacFarlane, in his 2012 book The Old Ways, critiques Thomas and his poetry in the context of his own explorations of paths and walking as an analogue of human consciousness. * In his 2012 novel Sweet Tooth, Ian McEwan has a character invoke Thomas’s poem “Adlestrop,” as a “sweet, old-fashioned thing” and an example of “the sense of pure existence, of being suspended in space and time, a time before a cataclysmic war.” * The last years of Thomas’s life are explored in A Conscious Englishman, a 2013 biographical novel by Margaret Keeping, published by StreetBooks. * Pat Barker’s 1995 WW1 novel, The Ghost Road, Booker Prize winner and the third novel of her Regeneration Trilogy, has as its opening epigraph 4 lines from 'Roads’. * 'Now all roads lead to France/ And heavy is the tread/ Of the living; but the dead/ Returning lightly dance:’ References Wikipedia—https://en.wikipedia.org/wiki/Edward_Thomas_(poet)

I have never truly fit in with my peers. In early grade school, I had a good amount of friends my age, but by the third grade I was reading at least five grade levels above them, and had discovered my love of the written word. I immersed myself in literature as my peers immersed themselves in pop culture. My friends grew closer to each other, as I delved into my own world. A world of fiction and fantasy. As the girls fell in love with the boys, I fell in love with my favorite characters. My vocabulary expanded to the point where large, polysyllabic words were part of my normal speech, and I had to repeat and tailor my sentences to speak to my peers. This trouble communicating pushed me further from my friends and closer to my books. I chose to live my life between the pages. It was only a matter of time, I suppose, before I discovered what reading had given me. I had developed a command over the written word which I could use to create my own stories. I could share my own thoughts efficiently and creatively, and I could make it sound beautiful with the ways I could craft the syllables to my whims. Words became better friends to me than humans. Over time I have discovered myself as a writer and poet. However, I have not lost my interpersonal relationships. I have been in love, I have been hurt, I have learned to interact with my peers, and I have had the experience one receives in high school. I have taken my experiences, both real and read about, and told them with words. I have learned from life and literature, and developed a depth of maturity that separates me from my closest friends. They come to me for advice because I have an understanding of issues that has proved helpful to them, in the rare situation that they actually enact it. However, when it comes down to it, the superficiality of my fellow high school girls pushes me away. I have tried and failed to open up to my peers and have effectively, though rather unfortunately, created a vast distance between them and I. Now here I am, unable to connect with my peers on a satisfactory level, and I feel a deep loneliness despite however many people surround me at any time. I have, to my dismay, dug my own hole, -- the nature of this hole I am still unsure of, could it be my own grave, I don't know -- but I have opened up a bottle of hurt and placed myself in a crippling depression. My own ignorance has been my ruin. I put myself on a plain above my level, and when I finally came down, I came crashing down only to find that I had pushed myself too far away. I have friends whose sincerity I am irrevocably unconvinced, and I have my own thoughts. Thoughts full of pain and resentment. I used to, desperately, blame others for it, too. I blamed my peers for not being on my level, and even my doctors for treating the ADD which could have kept me back from becoming too knowledgable. However, now I see that I am alone because I put myself in solitary. It is as regrettable as the physical scars which I have made on my wrist and gut: the emotional scar I have carved in my own heart. PS: I have a bit of an affinity to Willow Trees...

James Vincent Tate (December 8, 1943– July 8, 2015) was an American poet whose work earned him the Pulitzer Prize and the National Book Award. He was a professor of English at the University of Massachusetts Amherst and a member of the American Academy of Arts and Letters. Biography Tate was born in Kansas City, Missouri, where he lived with his mother and his grandparents in his grandparents’ house. His father, a pilot in World War II, had died in combat on April 11, 1944, before Tate was a year old. Tate and his mother moved out after seven years when she remarried. The eventual poet said he belonged to a gang in high school and had little interest in literature. He planned on being a gas station attendant as his uncle had been, but finding that his friends to his surprise were going to college, he applied to Kansas State College of Pittsburg (now Pittsburg State University) in 1961. Tate wrote his first poem a few months into college with no external motivation; he observed that poetry “became a private place that I was hugely drawn to, where I could let my daydreams—and my pain—come in completely disguised. I knew from the moment I started writing that I never wanted to be writing about my life.” In college he read Wallace Stevens and William Carlos Williams and was “in heaven”. He received his B.A. in 1965, going on to earn his M.F.A. from the University of Iowa’s famed Writer’s Workshop. During this period he was finally exposed to fellow poets and he became interested in surrealism, reading Max Jacob, Robert Desnos, and André Breton; for Benjamin Péret he expressed particular affection. Of poets writing in Spanish, César Vallejo “destroyed” him but he was not so taken by the lyricism or romanticism of Pablo Neruda or Federico García Lorca. He was married to Dara Wier. Tate died on July 8, 2015 at the age of 71. Career Tate taught creative writing at the University of California, Berkeley, Columbia University, and at the University of Massachusetts Amherst, where he worked from 1971 until his death in 2015. He was a member of the poetry faculty at the MFA Program for Poets & Writers, along with Dara Wier and Peter Gizzi. Dudley Fitts selected Tate’s first book of poems, The Lost Pilot (1967), for the Yale Series of Younger Poets while Tate was still a student at the Writers’ Workshop; Fitts praised Tate’s writing for its “natural grace.” Tate’s first volume of poetry, Cages, was published by Shepherd’s Press, Iowa City, 1966. Tate won the 1992 Pulitzer Prize and the Poetry Society of America’s William Carlos Williams Award in 1991 for his Selected Poems. In 1994, he won the National Book Award for his poetry collection Worshipful Company of Fletchers. Tate’s writing style is often described as surrealistic, comic and absurdist. His work has captivated other poets as diverse as John Ashbery and Dana Gioia. Regarding his own work, Tate said, “My characters usually are—or, I’d say most often, I don’t want to generalize too much—but most often they’re in trouble, and they’re trying to find some kind of life.” This view is supported by the poet Tony Hoagland’s observation that “his work of late has been in prose poems, in which his picaresque speaker or characters are spinning through life, inquisitive and clueless as Candide, trying to identify and get with the fiction of whatever world they are in.” In addition to many books of poetry, he published two books of prose, Dreams of a Robot Dancing Bee (2001) and The Route as Briefed (1999). Some of Tate’s additional awards included a National Institute of Arts and Letters Award, the Wallace Stevens Award, and fellowships from the Guggenheim Foundation and the National Endowment for the Arts. He was also a Chancellor of the Academy of American Poets. Published works Full-length poetry collections Dome of the Hidden Pavilion (Ecco Press, 2015) The Eternal Ones of the Dream: Selected Poems 1990-2010 (Ecco Press, 2012) The Ghost Soldiers (Ecco Press, 2008) Return to the City of White Donkeys (Ecco Press, 2004) Memoir of the Hawk (Ecco Press, 2002) Shroud of the Gnome (Ecco Press, 1997) Worshipful Company of Fletchers: Poems (Ecco Press, 1994)—winner of the National Book Award Selected Poems (Wesleyan University Press, 1991)—winner of the Pulitzer Prize and the William Carlos Williams Award Distance from Loved Ones (Wesleyan University Press, 1990) Reckoner (Wesleyan University Press, 1986) Constant Defender (Ecco Press, 1983) Riven Doggeries (Ecco Press, 1979) Viper Jazz (Wesleyan University Press, 1976) Absences: New Poems (Little, Brown & Co., 1972) Hints to Pilgrims (Halty Ferguson, 1971) The Oblivion Ha-Ha (Little, Brown & Co., 1970) The Lost Pilot (Yale University Press, 1967) Chapbooks The Zoo Club (Rain Taxi, 2011) Lost River (Sarabande Books, 2003) Police Story (Rain Taxi, 1999) Bewitched: 26 poems (Embers Handpress, Wales, illustration by Laurie Smith.) Just Shades (Parallel Editions, 1985, illustrated by John Alcorn) Land of Little Sticks (Metacom Press, 1981) Apology for Eating Geoffrey Movius’ Hyacinth (Unicorn Press, 1972) Amnesia People (Little Balkans Press, 1970) Wrong Songs (H. Ferguson, 1970) Shepherds of the Mist (Black Sparrow Press, 1969) The Torches (Unicorn Press, 1968) Prose Dreams of a Robot Dancing Bee: 44 Stories (Verse Press, 2002) The Route as Briefed (University of Michigan Press, 1999) Hottentot Ossuary (Temple Bar Bookshop, 1974) Collaborations Lucky Darryl (Release Press, 1977, a novel co-written with Bill Knott) Are You Ready, Mary Baker Eddy??? (Cloud Marauder Press, 1970, poems co-written with Bill Knott) In anthologies Tate’s work has been included in The Best American Poetry series numerous times, including in 2010, 2008, 2006, 2005, 2004, 2003, 2001, 1998, 1997, 1994, 1993, 1991, 1990, and 1988; his work was also in the The Norton Anthology of Modern and Contemporary Poetry. Honors and awards Tate was elected to the American Academy of Arts and Letters in 2004; other recognition includes: Pulitzer Prize for Poetry National Institute of Arts and Letters Award Guggenheim Fellowship National Endowment for the Arts Literature Fellowship in Poetry National Book Award for Poetry 1995 Wallace Stevens Award Yale Series of Younger Poets References Wikipedia—https://en.wikipedia.org/wiki/James_Tate_(writer)

My name is Kailey Nicolaou (Titanium-Heart), my friends call me Kailz or Elly. My work is about my life struggles that have occurred and about faith, hope, depression etc. I have been writing poems, novels and songs since I was young to express my feelings, darkest and lightest thoughts. A lot of my poems are about my daughter Summer Rose Nicolaou who died on 18th December 2008, this was one of my darkest times that I have ever had. I do not speak to many people about my issues, so poetry is my release. I truly hope you enjoy my poetry and follow me for more of my poems, if you do follow me, I will defiantly take the time to look at your work and follow your page as well. Thank you.

Francis Thompson (16 December 1859– 13 November 1907) was an English poet and ascetic. After attending college, he moved to London to become a writer, but could only find menial work and became addicted to opium, and was a street vagrant for years. A married couple read his poetry and rescued him, publishing his first book Poems in 1893. Thompson lived as an unbalanced invalid in Wales and at Storrington, but wrote three books of poetry, with other works and essays, before dying of tuberculosis in 1907. Life and work Thompson was born in Winckley Street, Preston, Lancashire. His father, Charles, was a doctor who had converted to Roman Catholicism, following his brother Edward Healy Thompson, a friend of Cardinal Manning. Thompson was educated at Ushaw College, near Durham, and then studied medicine at Owens College, now the University of Manchester. He took no real interest in his studies and never practised as a doctor, moving instead to London in 1885, to try to become a writer. Here he was reduced to selling matches and newspapers for a living. During this time, he became addicted to opium, which he first had taken as medicine for ill health. Thompson started living on the streets of Charing Cross and sleeping by the River Thames, with the homeless and other addicts. He was turned down by Oxford University, not because he was unqualified, but because of his drug addiction. Thompson attempted suicide in his nadir of despair, but was saved from completing the action through a vision which he believed to be that of a youthful poet Thomas Chatterton, who had committed suicide almost a century earlier. A prostitute– whose identity Thompson never revealed– befriended him, gave him lodgings and shared her income with him. Thompson was later to describe her in his poetry as his saviour. She soon disappeared, however, never to return, in his estimation because she feared she would taint his growing reputation. In 1888, he had been 'discovered’ after sending his poetry to the magazine Merrie England. He had been sought out by the magazine’s editors, Wilfrid and Alice Meynell. Recognizing the value of his work, the couple gave him a home and arranged for publication of his first book Poems in 1893. The book attracted the attention of sympathetic critics in the St James’s Gazette and other newspapers, and Coventry Patmore wrote a eulogistic notice in the Fortnightly Review of January 1894. Concerned about his opium addiction, which was at its height following his years on the streets, the Meynells sent Thompson to Our Lady of England Priory, Storrington. Thompson subsequently lived as an invalid at Pantasaph, Flintshire in Wales and at Storrington. A lifetime of extreme poverty, ill-health, and an addiction to opium took a heavy toll on Thompson, even though he found success in his last years. He would eventually die from tuberculosis at the age of 47, in the Hospital of St John and St Elizabeth and he is buried in St. Mary’s Roman Catholic Cemetery in Kensal Green. His tomb bears the last line from a poem he wrote for his godson - Look for me in the nurseries of Heaven. Style and influence His most famous poem, The Hound of Heaven, describes the pursuit of the human soul by God. This poem is the source of the phrase “with all deliberate speed,” used by the Supreme Court in Brown II, the remedy phase of the famous decision on school desegregation. A phrase in The Kingdom of God is the source of the title of Han Suyin’s novel Love Is a Many-Splendored Thing. In addition, Thompson wrote the most famous cricket poem, the nostalgic At Lord’s. He also wrote Sister Songs (1895), New Poems (1897), and a posthumously published essay, Shelley (1909). He wrote a treatise On Health and Holiness, dealing with the ascetic life, which was published in 1905. G. K. Chesterton said shortly after his death that “with Francis Thompson we lost the greatest poetic energy since Browning.” Among Thompson’s devotees was the young J. R. R. Tolkien, who purchased a volume of Thompson’s works in 1913-1914, and later said that it was an important influence on his own writing. The American novelist Madeleine L’Engle used a line from the poem The Mistress of Vision as the title of her last Vicki Austin novel, Troubling a Star. In 2011, Thompson’s life was the subject of the stage play and film script HOUND (Visions in the Life of the Poet Francis Thompson) by writer/director Chris Ward, which has been performed in various venues around London. Jack the Ripper suspect In his 1999 book Paradox, Australian author and educator Richard Patterson named Thompson as a possible identity of serial killer Jack the Ripper. On 6 November 2015, Patterson strengthened his claim. Home Thompson’s birthplace, in Winckley Street, Preston is marked by a memorial plaque. The inscription reads: "Francis Thompson poet was born in this house Dec 16 1859. Ever and anon a trumpet sounds, From the hid battlements of eternity." The home in Ashton-under-Lyne where Thompson lived from 1864 to 1885 was also marked with a blue plaque. In 2014, however, the building collapsed. References Wikipedia—https://en.wikipedia.org/wiki/Francis_Thompson

* A creative minded Smart Girl.. * I do my thing and you do yours... I am not in this world to live up to your expectations, and you are not in this world to live up to mine. * You are you and I am I, and if by chance we find each other, then it is beautiful. If not, it cant be helped. * I am you; you are me. You are the waves; I am the ocean. Know this and be free, be divine.

Thomas Traherne (1636 or 1637– ca. 27 September 1674) was an English poet, clergyman, theologian, and religious writer. Little information is known about his life. The intense, scholarly spirituality in his writings has led to his being commemorated by some parts of the Anglican Communion on 10 October (the anniversary of his burial in 1674) or on September 27. The work for which Traherne is best known today is the Centuries of Meditations, a collection of short paragraphs in which he reflects on Christian life and ministry, philosophy, happiness, desire and childhood. This was first published in 1908 after having been rediscovered in manuscript ten years earlier. His poetry likewise was first published in 1903 and 1910 (The Poetical Works of Thomas Traherne, B.D. and Poems of Felicity). His prose works include Roman Forgeries (1673), Christian Ethics (1675), and A Serious and Patheticall Contemplation of the Mercies of God (1699). Traherne’s poetry is often associated with the metaphysical poets, even though his poetry was unknown for two centuries after his death. His manuscripts were kept among the private papers of the Skipps family of Ledbury, Herefordshire, until 1888. Then, in the winter of 1896–97, two manuscript volumes containing his poems and meditations were discovered by chance for sale in a street bookstall. The poems were initially thought to be the work of Traherne’s contemporary Henry Vaughan (1621–95). Only through research was his identity uncovered and his work prepared for publication under his name. As a result, much of his work was not published until the first decade of the 20th century. Traherne’s writings frequently explore the glory of creation and what he perceived as his intimate relationship with God. His writing conveys an ardent, almost childlike love of God, and is compared to similar themes in the works of later poets William Blake, Walt Whitman, and Gerard Manley Hopkins. His love for the natural world is frequently expressed in his works by a treatment of nature that evokes Romanticism—two centuries before the Romantic movement. Biography Very little information is known about Thomas Traherne’s life. According to antiquarian Anthony à Wood (1632–1695), Traherne was a “shoemaker’s son of Hereford” born in either 1636 or 1637. Bertram Dobell identifies this shoemaker as John Traherne (b. 1566). However, other sources indicate that Thomas was the son of Philipp Traherne (or Trehearne) (1568–1645), a local innkeeper and twice Mayor of Hereford, and his third wife, Mary Lane. His birth or baptism is not recorded in parish registers. Traherne was educated at Hereford Cathedral School and matriculated in Brasenose College, Oxford, on 2 April 1652, receiving his baccalaureate degree on 13 October 1656. Five years later he was promoted to the degree of Master of Arts (Oxon.) on 6 November 1661, and he received a Bachelor of Divinity (B.D.) on 11 December 1669. After receiving his baccalaureate degree from Oxford in 1656, he took holy orders. The following year he was installed as the rector at Saint Mary’s Church in Credenhill near Hereford. He was appointed to the post at Credenhill on 30 December 1657 by the Commissioners for the Approbation of Public Preachers although at the time, he was not an ordained priest. A curious note appended to the record of his appointment is that Traherne counted upon the patronage of Ambella, Countess Dowager of Kent. Traherne served in this post for ten years although he was not ordained priest until after the restoration of the monarchy and the return of King Charles II. He was ordained at Launton near Bicester by Robert Skinner (1591–1670), the Bishop of Oxford, on 20 October 1660. In 1667 he became the private chaplain to Sir Orlando Bridgeman, 1st Baronet, of Great Lever, the Lord Keeper of the Great Seal to King Charles II, at Teddington (near Hampton Court) in Middlesex. Traherne died of smallpox at Bridgeman’s house in Teddington on 27 September 1674, having that day dictated a brief nuncupative will to his friend and neighbour John Berdoe, in which he made bequests to the servants who had looked after him and left his few belongings to his brother Philip and sister-in-law Susan. On 10 October 1674 he was buried in St Mary’s Church at Teddington, under the church’s reading desk. According to Anthony à Wood, Traherne “always led a simple and devout life; his will shows that he possessed little beyond his books, and thought it worth while to bequeath his ‘old hat.’” It is assumed, although largely unsubstantiated, that Traherne’s studies at Oxford may identify his Royalist leanings at a time when the Lord Protector Oliver Cromwell had deposed the monarchy after the English Civil War. The city of Oxford had been the centre of the Cavalier cause and the headquarters of the King’s forces before its surrender in May 1646 and the university was regarded as a focus of Royalist sentiment during the Interregnum. The claim that Traherne may have been a Royalist may be bolstered by an inscription on the tombstone of Philipp Traherne, thought to be his father, which eulogises Philipp’s fidelity to, and zeal for, the Royalist cause. Writings Much of Traherne’s work remains unpublished. He was not known during his lifetime, and only one of his works was published before his death in 1674 and two others were published shortly thereafter. Of his published work, almost all appeared posthumously, and most of it in the 20th century. Several unpublished manuscripts are held in museums, private collections and university archives, including the Bodleian Library at the University of Oxford, the British Library in London and the Beinecke Library at Yale University in New Haven, Connecticut. Traherne was an inconsequential literary figure during his lifetime and his works were not known or appreciated until long after his death. As a country priest he led a devout, humble life and did not participate in literary circles. Only one of his works, Roman Forgeries (1673), was published in his lifetime. Christian Ethicks (1675) followed soon after his death, and later A Serious and Patheticall Contemplation of the Mercies of God (1699), which was published as the work of an anonymous author whose character and background were discussed in a brief introduction by the publisher. From 1699 until the re-emergence of his work with Bertram Dobell’s editions in 1903, Traherne’s work fell into obscurity. If not for the chance discovery of an anonymous manuscript, his work and reputation might have been lost. Publication history and posthumous success At Traherne’s death in 1674 most of his manuscripts were bequeathed to his brother Philipp. After Philipp’s death they apparently passed into the possession of the Skipps family of Ledbury in Herefordshire, where they languished for almost 200 years. In 1888 the family’s assets were dissolved, yet the manuscripts did not re-emerge until 10 years later. In the winter of 1896–97, William T. Brooke of London discovered some anonymous manuscripts in a “barrow of books about to be trashed” or a “street bookstall”. Brooke thought that they might be lost works by Henry Vaughan and showed them to Alexander Grosart (1827–99), a Scottish clergyman and expert on Elizabethan and Jacobean literature who reprinted rare works. Grosart agreed that the manuscripts were by Vaughan and planned to include them in an edition of Vaughan’s works that he was preparing for publication. Grosart died in 1899 and the proposed edition was never completed. Grosart’s collection, including the manuscripts, was purchased by Charles Higham, a London bookseller, who asked his friend Bertram Dobell (1842–1914) to examine them. Dobell was convinced that they were not by Vaughan and soon discovered that they were by Traherne. The manuscripts, which included poetry as well as a collection of contemplative paragraphs “embodying reflexions on religion and morals”, were published as Centuries of Meditations. More Traherne manuscripts have since been discovered that have yet to be catalogued. In 1997 Jeremy Maule, a Fellow of Trinity College, Cambridge, discovered more works by Traherne among 4,000 manuscripts in the library of Lambeth Palace, the London residence of the Archbishop of Canterbury. The Lambeth manuscripts, mostly prose, encompass four complete works and a fragment of a fifth: Inducements to Retiredness, A Sober View of Dr Twisse, Seeds of Eternity, The Kingdom of God and the fragmentary Love. The manuscript of Commentaries of Heaven was found burning on a rubbish heap in Lancashire. A manuscript discovered in 1996 in the Folger Library in Washington, DC, by Julia Smith and Laetitia Yeandle was later identified as an unfinished 1,800-line epic poem by Traherne entitled “The Ceremonial Law.” Analysis and interpretation As a metaphysical poet Traherne was among about twelve Anglican lyricists labelled by Samuel Johnson as “the Metaphysical Poets.” While Johnson did not favour their work, and implied that their poetry was pretentious and obscure, the label has endured and has become respected as that of a school of poets. Their poetry “combined passionate feeling with intellectual rigor,” and “sought to express deeply felt religious and secular experiences in the form of highly intellectual poems.” The metaphysical poets, Traherne included, exhibited an “avid interest in science” drawing upon “imagery from all the new and exciting areas of scientific learning: astronomy, mathematics, geography, medicine” in their works. Traherne’s poetry and prose works have been described in oxymoronic terms as “bafflingly simple.” Traherne delves into issues such as the origins of faith, the nature of divinity and the faith, divinity, and the innocence of childhood and his style seems to enforce with verse that takes on the form of an incantation. At the core of his work is the concept of “felicity”, that highest state of bliss in which he describes the essence of God as a source of “Delights of inestimable value.” It is a quest for this divine and essential truth that Traherne is said to exemplify a “playful but passionate exposition, denoting both a profoundly enlivening experience and a practical set of interrelated abstract principles.” Traherne mixes mystical elements and seeks to explain issues of truth, knowledge, and the faculties of the mind and heart by methods of theological and rational examination. He seeks to explain the “Principle of Nature” in which through his inclination to love truth ("Light") and beauty seek him to identify felicity as its source and a natural experience. Traherne argues that man can only experience this felicity by understanding the will of God and divine love and he describes the beauty of this in childlike terms. In a poem called “The Recovery”, Traherne claims: “A Heart returned for all these Joys, These are the Things admired, ... These are the Nectar and the Quintessence The Cream and Flower that most affect his Sense" ... One Voluntary Act of Love Far more Delightful to his Soul doth Prove And is above all these as far as Love.” Theology and ethics Traherne was also concerned with the stability of the Christian church in England during the period of the Restoration. In some of his theological writings, Traherne exhibits a passion for the Anglican faith and the national church that is evident in his confrontations with Roman Catholicism and Nonconformism during this time of political and religious upheaval. The recent discoveries of previously unknown manuscripts further establish Traherne’s reputation as an Anglican divine and his works offer fresh and comprehensive arguments on ongoing theological arguments regarding the nature of divinity, ethics and morality, and the nature of sin. For instance, Traherne passionately critiques Roman Catholicism in Roman Forgeries (1673)—the only work published during his lifetime. It is a polemical treatise in the form of a dialogue between two men—a Protestant and a Roman Catholic. Relying on the Scriptures and the pronouncements of the First Council of Nicaea to formulate the idea of a legitimate church authority, Traherne criticises the state of the contemporary Catholic Church and claims through a conspiracy theory that because the Vatican has had control over the manuscripts that the Catholic Church was in a position to corrupt, misuse or suppress documents to support its claim to authority. The abusive nature of the narrator’s critique of the Church of Rome is in sharp contrast to the tenor of Traherne’s poetry or his other writings on theological topics. However, Traherne takes a less polemic tone in the posthumously published Christian Ethicks (1675) in which he explores theological implications of Calvinist thought on freedom and necessity. In this work, Traherne refuses to define ethics as a secular phenomenon—instead pointing to a firm reliance on the will of God. Because of human limitations and failings, one cannot build a suitable and coherent moral system of beliefs—those virtues must derive from a divine source and their reward from perceiving the infinite love of God at the root of all things. Given some of the autobiographical and confessional material in his works (notably in Centuries of Meditations), Traherne must have suffered from a lack of faith in his formative years at Oxford. He describes this as a period of Apostasy and that he later found his way back to faith: “I knew by intuition those things which since my Apostasy, I collected again by the highest reason. My very ignorance was advantageous. I seemed as one brought into the Estate of Innocence. All things were spotless and pure and glorious: yea, and infinitely mine, and joyful and precious, I knew not that there were any sins or complaints or laws.” However, there is an alternative reading possible, which may be closer to the facts of Traherne’s experience as he expresses them in the quote above. This is that he did not suffer a loss of faith, but rather identified his maturation away from a natural, innocent child’s view of the world and his place in it, from an innate understanding of the wonder of God’s creation, to a burdened grappling with the rules and expectation of church and society as an apostasy itself, which he had to overcome then by careful and disciplined study ("the highest reason"). This childlike, accepting, and joyous view of faith and religious ecstasy is at the core of the writing from which the excerpt above is drawn, and is part of the reason for Traherne’s appeal. Traherne dedicated considerable examination to the subject of sin and its place vis-a-vis the church doctrines. In the recently discovered work, A Sober View of Dr Twisse, Traherne discusses sin and salvation within the frame of a larger discussion of questions of election and reprobation. Traherne writes: “He was excluded the Kingdom of Heaven, where nothing can enter that hates God, and whence nothing can be excluded that loves him. The loss of that Love is Hell: the Sight and Possession of that Love is Heaven. Thus did sin exclude him Heaven.” Mysticism and divine union Traherne’s works are inherently mystical in that they seek to understand and embrace the nature of God within his creation and within man’s soul. Traherne seems to describe his own journey of faith in Centuries of Meditation, which was likely written when Traherne was at Credenhill—a work that is noted for its “spiritual intensity,” and “the wide scope of the writer’s survey” which includes “all heaven and earth he takes for the province of the pious soul”. Traherne’s work is said to look “upon the hidden things of the soul, and, in them, he sees the image of the glory and love of God” and “the eternal theme of the goodness and the splendour of God.” In the spirit of the gospels, Traherne’s “great theme is the visionary innocence of childhood,” and his writings suggest “that adults have lost the joy of childhood, and with it an understanding of the divine nature of creation.” Traherne seems to convey the idea that paradise can only be rediscovered and regained through reacquiring this childlike innocence—a state which “precedes the knowledge of good and evil” and seems to be composed of a boundless love and wonder. In this respect, Traherne’s work is often compared to the abounding joy and mysticism found in the works of William Blake, Walt Whitman, and Gerard Manley Hopkins. According to Traherne scholar Denise Inge, Traherne’s introduction of a child’s viewpoint to narrate his theological and moral premises was unknown or certainly unappreciated in the literature of this time. His poems frequently explore the glory of creation and what he perceived as his intimate relationship with God. He drew deeply on the writings of Aristotle and on the early Church Fathers for his concept of Man and human nature. Little mention is made of sin and suffering in the works that have dominated 20th-century criticism, and some critics have seen his verse as bordering upon pantheism (or perhaps panentheism). Traherne is heavily influenced by the works of Neoplatonist philosophers and several of his contemporaries who were called the Cambridge Platonists. The Cambridge Platonists were latitudinarians in that they argued for moderation and dialogue between the factions of Puritans and High Churchmen in the Anglican church. They believed that religion and reason could be in harmony with one another based on a mystical understanding of reason—believing that reason rose beyond mere sense perception but was “the candle of the Lord” and an echo of the divine residing within the human soul. Reason was both God-given and of God. Indeed, critic K. W. Salter notes that Traherne “writes of the senses as if they were spiritual and of the spirit as if it were sensuous.” However, according to Gladys Wade’s 1946 biography of Traherne, she distinguished that the Cambridge Platonists “wasted their energies on Hermetic and Cabalistic and Rosicrucian lore, and on incredible experiments in magic and necromancy,” and remarked that Traherne’s mysticism was “perfectly free from any taint of this.” Another great passion that is depicted in Traherne’s work is his love of nature and the natural world, frequently displayed in a very Romantic treatment of nature that has been described as characteristically pantheist or panentheist. While Traherne credits a divine source for its creation, his praise of nature seems nothing less than what one would expect to find in Thoreau. Many scholars consider Traherne a writer of the sublime, and in his writing he seems to have tried to reclaim the lost appreciation for the natural world, as well as paying tribute to what he knew of in nature that was more powerful than he was. In this sense Traherne seems to have anticipated the Romantic movement more than 130 years before it actually occurred. There is frequent discussion of man’s almost symbiotic relationship with nature, as well as frequent use of “literal setting”, that is, an attempt to faithfully reproduce a sense experience from a given moment, a technique later used frequently by William Wordsworth. Legacy Because Traherne’s works were lost for 200 years after his death they did not influence other writers until the 20th century. Indeed, while Samuel Johnson included him in his criticism of what he termed “metaphysical” poetry, many of Johnson’s contemporaries did not know of Traherne. Since their rediscovery, however, they have influenced the thought and writings of Trappist monk, social activist, and author Thomas Merton, crime writer and Christian humanist Dorothy L. Sayers, poet Elizabeth Jennings and Christian apologist C. S. Lewis. Lewis called Centuries of Meditations “almost the most beautiful book in English.” In 1939 the English composer Gerald Finzi (1901–1956) completed writing a cantata for solo voice (typically a soprano or tenor soloist) and string orchestra entitled Dies natalis (his Opus number 8) of which four movements are settings of writings by Thomas Traherne: “The Rapture”, “Wonder”, “The Salutation” and (the only prose piece among the four) an extract from Centuries of Meditations. In each of these pieces, the text chosen by Finzi reflects the joy and wonder of a newborn child’s innocent perspective on the world and the wonderment in being born into a world of such beauty. The first performance of the cantata was delayed until 1946 because of the Second World War. Veneration by the Anglican Church In commemoration of his poems and spiritual writings, Thomas Traherne is venerated as a saint within Anglicanism and is included in the Calendar of Saints in many national churches within the Anglican Communion. The Anglican Communion does not have a formal process of sainthood and canonisation as is found in the Roman Catholic tradition, but has frequently "recognised or 'canonised’ people of great holiness, sometimes by a formal process and sometimes by popular acclamation or local custom. The commemoration of Traherne is held on either 27 September (the date of his death) or 10 October (the date of his burial). In 2009 the General Convention of the Episcopal Church in the United States approved the following Collect for the observation of Traherne’s feast day: “Creator of wonder and majesty, who didst inspire thy poet Thomas Traherne with mystical insight to see thy glory in the natural world and in the faces of men and women around us: Help us to know thee in thy creation and in our neighbors, and to understand our obligations to both, that we may ever grow into the people thou hast created us to be; through our Savior Jesus Christ, who with thee and the Holy Spirit liveth and reigneth, one God, in everlasting light. Amen.” Observed on 27 September Episcopal Church in the United States Observed on 10 October Church of England Anglican Church of Korea Hong Kong Sheng Kung Hui (also known as the Hong Kong Anglican Church) Works and publications Published during Traherne’s life and times 1673: Roman Forgeries, Or, A True Account of False Records Discovering the Impostures and Counterfeit Antiquities of the Church of Rome (London: Printed by S. & B. Griffin for Jonathan Edwin, 1673). 1675: Christian Ethicks: Or, Divine Morality. Opening the Way to Blessedness, By the Rules of Vertue and Reason (London: Printed for Jonathan Edwin, 1675). 1699: A Serious and Pathetical Contemplation of the Mercies of God, In Several Most Devout and Sublime Thanksgivings for the same (London: Printed for Samuel Keble, 1699). 1717: Meditations on the Creation, in A Collection of Meditations and Devotions, in Three Parts. (London: Published by Nathaniel Spinkes. Printed for D. Midwinter, 1717). Later compilations and editions 1903: The Poetical Works of Thomas Traherne 1636?–1674 (edited by Bertram Dobell) (London: Dobell, 1903). 1908: Centuries of Meditations (edited by Dobell) (London: Dobell, 1908; Cosimo Inc., 2007) ISBN 1602067252 1910: Traherne’s Poems of Felicity (edited by H. I. Bell) (Oxford: Clarendon Press, 1910). 1932: The Poetical Works of Thomas Traherne, faithfully reprinted from the Author’s Original Manuscript, together with Poems of Felicity, reprinted from the Burney manuscript, and Poems from Various Sources (edited by Gladys I. Wade) (London: P. J. & A. E. Dobell, 1932). 1941: A Serious and Pathetical Contemplation of the Mercies of God, In Several most Devout and Sublime Thanksgivings for the same (edited by Roy Daniells) (Toronto: University of Toronto Press, 1941). 1958: Centuries, Poems, and Thanksgivings 2 volumes (edited by H. M. Margoliouth) (Oxford: Clarendon Press, 1958). 1966: Meditations on the Six Days of the Creation (edited by George Robert Guffey) (Los Angeles: William Andrews Clark Memorial Library, University of California, 1966). 1966: Poems, Centuries, and Three Thanksgivings (edited by Anne Ridler) (London: Oxford University Press, 1966). 1968: Christian Ethicks (edited by Carol L. Marks and Guffey) (Ithaca: Cornell University Press, 1968). 1989: Commentaries of Heaven: The Poems (edited by D. D. C. Chambers) (Salzburg: Institut für Anglistik und Amerikanistik Universitat Salzburg, 1989). ISBN 9780773405844 2005–2017: The Works of Thomas Traherne (series edited by Jan Ross) (Melton, Suffolk, UK: D.S.Brewer) in 9 volumes. ISBN 9781843840473 (complete set) Volume I: Inducements to Retirednes, A Sober View of Dr Twisses his Considerations, Seeds of Eternity or the Nature of the Soul, The Kingdom of God (2005). ISBN 9781843840374 Volume II: Commentaries of Heaven, part 1: Abhorrence to Alone (2007) ISBN 9781843841357 Volume III: Commentaries of Heaven, part 2: Al-Sufficient to Bastard (2007) ISBN 9781843841364 Volume IV: Church’s Year-Book, A Serious and Pathetical Contemplation of the Mercies of GOD, [Meditations on the Six Days of the Creation] (2009) ISBN 9781843841968 Volume V: Centuries of Meditations and Select Meditations (2013) ISBN 9781843843276 Volume VI: Verse: from the Dobell Folio, Poems of Felicity, The Ceremonial Law (not yet published) Volume VII: Roman Forgeries, Christian Ethicks: or, Divine Morality (not yet published) Volume. VIII: Commentary and Index (not yet published) Volume IX: Notebooks (not yet published) References Wikipedia—https://en.wikipedia.org/wiki/Thomas_Traherne

I think of myself as a poem. Poems and I are much similar. When i write , I draw out a picture, any picture that comes to mind. After drawing the picture i title it. Then i study the image that I have drawn. This is what brings back memories , or what we like to call it "Flash backs". My poems are a mixture of my & what i have seen. its kinda like i write peoples autobiography for them. Plus i'm sort of good at reading people. Enjoy my poems. I hope at least 1 out of 5 can relate. ~Terena.M~

John Orley Allen Tate (November 19, 1899– February 9, 1979) was an American poet, essayist, social commentator, and Poet Laureate Consultant in Poetry to the Library of Congress from 1943 to 1944. Life Early years Tate was born near Winchester, Kentucky, to John Orley Tate, a businessman, and Eleanor Parke Custis Varnell. In 1916 and 1917 Tate studied the violin at the Cincinnati Conservatory of Music. Vanderbilt University, Kenyon College and The Fugitives He began attending Vanderbilt University in 1918, where he met fellow poet Robert Penn Warren. Warren and Tate were invited to join an informal literary group of young Southern poets under the leadership of John Crowe Ransom; the group were known as the Fugitives. Tate contributed to the group’s magazine The Fugitive. The aim of the group, according to the critic J. A. Bryant, was "to demonstrate that a group of southerners could produce important work in the medium [of poetry], devoid of sentimentality and carefully crafted," and they wrote in the formalist tradition that valued the skillful use of meter and rhyme. Tate also joined Ransom to teach at Kenyon College in Gambier, Ohio. Some of his notable students there included the poets Robert Lowell and Randall Jarrell. Lowell’s early poetry was particularly influenced by Tate’s formalist brand of Modernism. 1920s In 1924, Tate moved to New York City where he met poet Hart Crane, with whom he had been exchanging correspondence for some time. Over a four-year period, he worked freelance for The Nation, contributed to the Hound & Horn, Poetry magazine, and others. To make ends meet, he worked as a janitor. (Some years later, he would also contribute articles to the conservative National Review.) During a summer visit with the poet Robert Penn Warren in Kentucky, he began a relationship with writer Caroline Gordon. The two lived together in Greenwich Village, but moved to “Robber Rocks”, a house in Patterson, New York, with friends Slater Brown and his wife Sue, Hart Crane, and Malcolm Cowley. Tate married Gordon in New York in May 1925. Their daughter Nancy was born in September. In 1928, along with others New York City friends, he went to Europe. In London, he visited with T. S. Eliot, whose poetry and criticism he greatly admired, and he also visited Paris. In 1928, Tate published his first book of poetry, Mr. Pope and Other Poems, which contained his most famous poem, “Ode to the Confederate Dead” (not to be confused with “Ode to the Confederate Dead at Magnolia Cemetery” by the Civil War poet Henry Timrod). That same year, Tate also published a biography Stonewall Jackson: The Good Soldier. Just before leaving for Europe in 1928, Tate described himself to John Gould Fletcher as “an enforced atheist”. He later told Fletcher, “I am an atheist, but a religious one—which means that there is no organization for my religion.” He regarded secular attempts to develop a system of thought for the modern world as misguided. “Only God,” he insisted, “can give the affair a genuine purpose.” In his essay “The Fallacy of Humanism” (1929), he criticized the New Humanists for creating a value system without investing it with any identifiable source of authority. “Religion is the only technique for the validation of values,” he wrote. Although he was attracted to Roman Catholicism, he deferred converting. Louis D. Rubin, Jr. observes that Tate may have waited “because he realized that for him at this time it would be only a strategy, an intellectual act”. In 1929, Tate published a second biography Jefferson Davis: His Rise and Fall. 1930s After two years abroad, he returned to the United States, and in 1930 was back in Tennessee. Here he took up residence in an antebellum mansion with an 85-acre estate attached, that had been bought for him by one of his brothers, “who had made a lot of northern money out of coal.” He resumed his senior position with the Fugitives. Along with fellow Fugitives, Warren and Ransom, as well as nine other Southern writers, Tate also joined the conservative political group known as the Southern Agrarians. The group was made up of 12 members who published essays on their political philosophy in the book I’ll Take My Stand published in 1930. Tate contributed the essay, “Remarks on the Southern Religion” to I’ll Take My Stand. This book was followed in 1938 by Who Owns America?, the Southern Agrarians’ response to The New Deal. During this time, Tate also became the de facto associate editor of The American Review, which was published and edited by Seward Collins. Tate believed The American Review could popularize the work of the Southern Agrarians. He objected to Collins’s open support of Fascists Benito Mussolini and Adolf Hitler, and condemned fascism in an article in The New Republic in 1936. Much of Tate’s major volumes of poetry were published in the 1930s, and the scholar David Havird describes this publication history in poetry as follows: By 1937, when he published his first Selected Poems, Tate had written all of the shorter poems upon which his literary reputation came to rest. This collection—which brought together work from two recent volumes, Poems: 1928-1931 (1932) and the privately printed The Mediterranean and Other Poems (1936), as well as the early Mr. Pope—included “Mother and Son,” “Last Days of Alice,” “The Wolves,” “The Mediterranean,” “Aeneas at Washington,” “Sonnets at Christmas,” and the final version of “Ode to the Confederate Dead.” In 1938 Tate published his only novel, The Fathers, which drew upon knowledge of his mother’s ancestral home and family in Fairfax County, Virginia. 1940s Tate and Gordon were divorced in 1945 and remarried in 1946. Though devoted to one another for life, they could not get along and later divorced again. Tate was a poet-in-residence at Princeton University until 1942. He founded the Creative Writing program at Princeton, and mentored Richard Blackmur, John Berryman, and others. In 1942, Tate assisted novelist and friend Andrew Lytle in transforming The Sewanee Review, America’s oldest literary quarterly, from a modest journal into one of the most prestigious in the nation. Tate and Lytle had attended Vanderbilt together prior to collaborating at The University of the South. 1950s In 1950, Tate converted to Roman Catholicism. He also married the poet Isabella Gardner in the early 1950s. 1960s While teaching at the University of Minnesota in Minneapolis, he met Helen Heinz, a nun enrolled in one of his courses and began an affair with her. Tate divorced Gardner and married Heinz in 1966. They moved to Sewanee, Tennessee. In 1967, Tate became the father of twin sons. The youngest died at eleven months from an accident. A third son was born in 1969. Tate died in Nashville, Tennessee ten years later. His papers are collected at the Firestone Library at Princeton University. Attitudes on race Literary scholars have questioned the relationship between the cultural attitudes of Modernist poets on issue such as race and the writing produced by these poets. The decade of the 1930s saw Tate’s most notable stances on matters that may or may not be connected to literary craft. For example, though Tate spoke well of the work of fellow Modernist poet Langston Hughes, in 1931, Tate pressured his colleague Thomas Mabry into canceling a reception for Hughes, comparing the idea of socializing with the black poet to meeting socially with his black cook. From the 1930s until as late as the 1960s, Tate held prejudices against both African-Americans and Jews. He expressed views against interracial marriage and miscegenation and refused to associate with African-American writers (like the aforementioned Langston Hughes). Up until the 1960s, Tate also believed in white supremacy. In 1933, Tate wrote a letter for Hound & Horn explaining his views on interracial sex. “The negro race is an inferior race....miscegenation due to a white woman and a negro man” threatened the white family. “Our purpose..is to keep the negro blood from passing into the white race.” According to the critic Ian Hamilton, Tate and his co-agrarians had been more than ready at the time to overlook the anti-Semitism and pro-Hitlerism of the American Review in order to promote their 'spiritual’ defence of the Deep South’s traditions. In a 1934 review, “A View of the Whole South” Tate reviews W. T. Couch’s “Culture in The South: A Symposium by Thirty-one Authors” and defends racial hegemony: “I argue it this way: the white race seems determined to rule the Negro race in its midst; I belong to the white race; therefore I intend to support white rule. Lynching is a symptom of weak, inefficient rule; but you can’t destroy lynching by fiat or social agitation; lynching will disappear when the white race is satisfied that its supremacy will not be questioned in social crises.” According to the poetry editor of The New Criterion, David Yezzi, Tate held the conventional social views of a white Southerner in 1934: an “inherited racism, a Southern legacy rooted in place and time that Tate later renounced.” Tate was born of a Scotch-Irish lumber manager whose business failures required moving several times per year, Tate said of his upbringing ""we might as well have been living, and I been born, in a tavern at a crossroads." However, his views on race were not passively incorporated; Thomas Underwood documents Tate’s pursuit of racist ideology: “Tate also drew ideas from nineteenth-century proslavery theorists such as Thomas Roderick Dew, a professor at The College of William and Mary, and William Harper, of the University of South Carolina—”We must revive these men, he said.” Bibliography References Wikipedia—https://en.wikipedia.org/wiki/Allen_Tate

Let me be patient Let me be kind Make me unselfish Without Being blind I may have faith To make mountains fall But if I lack love Then I am nothing at all Love truly is all you need