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    Generalities[ edit ] The Pauline epistles contain multiple condemnations of various forms of extramarital sex. Throughout history, most theologians have argued that any and all forms of premarital sex are immoral. An historical example is the medieval English monastic, John Baconthorpe.

    He states that, from a Biblical perspective, "physical union should not take place outside a "one flesh" i. In [1 Corinthians] chapter 7 Paul addresses the situation of two unmarried Christians who are burning with passion 7: The underlying assumptions are the same as those in Deuteronomy An example is John Witte, who argues that the Bible itself is silent on the issue of consensual, premarital sex between an engaged couple.

    Some of the debate arises from the question of which theological approach is being applied. A deontological view of sex interprets porneia, aselgeia and akatharsia in terms of whether the couple are married or non-married. What makes sex moral or immoral is the context of marriage. By contrast, a teleological view interprets porneia, aselgeia and akatharsia in terms of the quality of the relationship how well it reflects God's glory and Christian notions of a committed, virtuous relationship.

    The first word is restricted to contexts involving sexual betrayal of a spouse; however, the second word is used as a generic term for illegitimate sexual activity, although many scholars hold that the Septuagint uses "porneia" to refer specifically to male temple prostitution. Paul is preaching about activities based on sexual prohibitions laid out in Leviticus in the context of achieving holiness. One theory therefore suggests that it is these behaviours, and only these, that are intended by Paul's prohibition in chapter seven.

    He states that "the word 'fornication' has gone out of fashion and is not in common use to describe non-marital sex. However, it is an excellent translation for porneia, which basically referred to any kind of sex outside of marriage This has been contested For instance, during the lifetime of Jesus, there was a strong social disapproval among Romans of polygamy.

    This made its way into Judaism and early Christianity, despite the Old Testament portraying examples of this behaviour among patriarchs and kings. First, there was a betrothal in which the man claimed the woman to be his only bride. Secondly, there was the marriage contract that specified what the bride and groom's families would give the couple and what the bride would obtain if she divorced. The betrothal was held to be enough of a marriage that a divorce would be needed if the couple split up between betrothal and contract.

    Wright asserts that Paul absolutely forbade fornication, irrespective of a new Christian's former cultural practices. Wright notes "If a Corinthian were to say, 'Because I'm a Corinthian, I have always had a string of girl-friends I sleep with, that's part of our culture,' Paul would respond, 'Not now you're a Christian you don't.

    When someone disagreed with Paul's clear rules on immorality or angry disputes, the matters he deals with in Colossians 3. There is no place in the Christian fellowship for such practices and for such a person. Whilst Paul, in his epistles to early believers, emphasised that both celibacy and marriage were good forms of life, after his life the Church felt that celibacy was more virtuous and liberating. This focus came about because the early church was very ascetic, possibly due to the influence of Greek philosophical thought.

    The focus on celibacy meant that other issues relating to sexual morality for the non-celibate remained under-developed. Before becoming a Christian, he had taken a concubine in defiance of his Christian mother's anxious warning to him "not to commit fornication". Karant-Nunn and Merry E. Wiesner-Hanks in their book, Luther on Women, Martin Luther felt that "The sex act was of course sinful outside of marriage.

    They are too unsavory for him [Paul] to mention by name, though in Romans 1, 24 he finds it expedient to speak of them without disguise. However, also wedded love must be characterized by moderation among Christians. It is no slight boon that in wedlock fornication and unchastity are checked and eliminated. This in itself is so great a good that it alone should be enough to induce men to marry forthwith, and for many reasons The first reason is that fornication destroys not only the soul but also body, property, honor, and family as well.

    For we see how a licentious and wicked life not only brings great disgrace but is also a spendthrift life, more costly than wedlock, and that illicit partners necessarily occasion greater suffering for one another than do married folk. Beyond that it consumes the body, corrupts flesh and blood, nature, and physical constitution.

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    Through such a variety of evil consequences God takes a rigid position, as though he would actually drive people away from fornication and into marriage. However, few are thereby convinced or converted. They should resolve to strengthen themselves against lust and sexual passions by reading and meditating on a psalm or some other portion of God's Word If your sexual appetites continually tempt you, be patient.

    Resist them as long as necessary, even if it takes more than a year. But above all, keep praying! If you feel that you can't stand it any longer, pray that God will give you a devout spouse with whom you can live in harmony and true love I have known many people who, because of their crude and shameful fantasies, indulged their passion with unrestrained lust. Because of their insatiable desires, they abandoned self control, and lapsed into terrible immorality. In the end, they had to endure dreadful punishment.

    Blinded to the realities of married life, some of them took unsuitable mates and ended up in incompatible relationships. They got what they deserved. You must pray diligently and strive to resist the desires of your corrupt nature. Rather, a devout spouse is a gift from God. He understood marriage to be a legal agreement rather than a sacrament. Luther defined marriage as "the God-appointed and legitimate union of man and woman in the hope of having children or at least for the purpose of avoiding fornication and sin and living to the glory of God.

    The ultimate purpose is to obey God, to find aid and counsel against sin; to call upon God; to seek, love, and educate children for the glory of God; to live with one's wife in the fear of God and to bear the cross Marriage for him, though, not only meant the avoidance of sin and procreation of children but social and emotional bonding resulting in a fellowship.

    Marriage is, after all, the only framework within which sexual desires can be legitimately satisfied. He argued that sexual desire objectifies the person you crave and, since no logically consistent ethical rule allows you to use a person as an object, it is immoral to have sex outside marriage. Marriage makes the difference because, in marriage, the two people give all of themselves to create a union and, thus, now have rights over each other as each now belongs to the other.

    As Kant himself puts it, "The sole condition on which we are free to make use of our sexual desires depends upon the right to dispose over the person as a whole — over the welfare and happiness and generally over all the circumstances of that person… each of them It believes that sexual activity belongs within the marriage relationship only and that the practice of pre-marital sex is in "violation of the will of God".

    To engage in premarital or extramarital sex, before or outside of marriage, is to sin in God's sight. That is precisely the point of Hebrews Using the "bed" aside from "marriage" is sin that God will judge The counsel given in 1 Corinthians 7: If a person has sexual urges and the sex drive a good gift from God in itself expresses itself within a person, that person has a God-pleasing remedy identified: Before or outside of marriage, sinful lust is sinful lust.

    A pastor or congregation will deal patiently with cohabitating people who are seeking spiritual guidance Christian life of sanctification. This is done by firmly yet gently confronting them with their sin With regard to sex before marriage, the document, declares that "Because this church urges couples to seek the highest social and legal support for their relationships, it does not favor cohabitation arrangements outside marriage. It has a special concern when such arrangements are entered into as an end in themselves.

    It does, however, acknowledge the social forces at work that encourage such practices. This church also recognizes the pastoral and familial issues that accompany these contemporary social patterns. In cases where a decision is made for cohabitation, regardless of the reasons, this church expects its pastors and members to be clear with the couple regarding the reasons for the position of this church and to support the couple in recognizing their obligation to be open and candid with each other about their plans, expectations, and levels of mutual commitment.

    Some cohabitation arrangements can be constructed in ways that are neither casual nor intrinsically unstable This church believes, however, that the deepest human longings for a sense of personal worth, long-term companionship, and profound security, especially given the human propensity to sin, are best served through binding commitment, legal protections, and the public accountability of marriage, especially where the couple is surrounded by the prayers of the congregational community and the promises of God.

    It strictly condemns extramarital sex but in relation to pre-marital sex it states only that "Sexuality disconnected from love and from responsibility enslaves people, bringing harm to themselves and others. The site asserts that all sexual activity — including oral sex and mutual masturbation — between unmarried persons is a sin. In it, he notes that, "For Calvin, the Commandment against adultery was equally binding on the unmarried, and equally applicable to both illicit sexual activities per se, and various acts leading to the same.

    Calvin condemned fornication sternly—sexual intercourse or other illicit acts of sexual touching, seduction, or enticement by non-married parties, including those who were engaged to each other or to others. He decried at length the widespread practice of casual sex, prostitution, concubinage, pre-marital sex, nonmarital cohabitation and other forms of bed hopping that he encountered in modern day Geneva as well as in ancient Bible stories.

    All these actions openly defied God's commandment against adultery and should be punished by spiritual and criminal sanctions. Calvin preached against fornication constantly He often led the Consistory in rooting out fornicators and subjecting them to admonition and the ban, and to fines and short imprisonment.

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    Churches fashioned in the Calvinist tradition have typically set extremely high standard of behavior and, more particularly, sought to compel a strict morality within the community William Monter asserts that, "The supposedly repressive dimension of Calvinist morality affected women's lives in ways which were often beneficial Each year the [Genevan] Consistory judged a half-dozen cases of fornication by engaged couples and as many accusations of illicit sex between masters and servants.

    The town soon had a Protestant majority but it still faced an enormous task in cleaning up morals as one of the first Protestant-controlled societies in France. At this time, proper conduct was considered as much a public matter as a private matter. Shortly afterwards, inhe re-converted to Roman Catholicism. He was readily accepted back into that church as a priest. As a result of this, many sermons that dealt with marriage were also an opportunity to announce the dangers of illicit sex while, at the same time, offering a relatively positive appraisal of conjugal sex.

    For instance, Jean Mestrezat declares simply that marriage is the recommended solution for illicit sexuality, since God hates all impurities, especially paillardise [sexual immorality] Indeed, French Reformed Christians "are widely regarded as having particularly high standards of honesty and integrity".

    He stated that "Coitus without coexistence is demonic" [62] "demonic", in Christianity, simply meaning any sphere that does not submit to God. Barth goes on to state that "the physical sexuality of man should form an integral part of his total humanity as male or female, and that the completion of the sexual relation should be integrated into the total encounter of man and woman.

    All right or wrong and therefore salvation or perdition in this matter depends on whether it is viewed in isolation and abstraction or within this whole
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    Mitchell "The Christian is not one who has gone all the way with Christ. None of us has. The Christian is one who has found the right road.
    Share It is a traditional doctrine of Christian spirituality that a constituent part of repentance, of turning away from sin and back to God, includes some form of penance, without which the Christian is unlikely to remain on the narrow path and be saved Jer.

    Christ Himself said that His disciples would fast once He had departed Lk. The general law of penance, therefore, is part of the law of God for man.

    The Church for her part has specified certain forms of penance, both to ensure that the Catholic will do something, as required by divine law, while making it easy for Catholics to fulfill the obligation.

    All Fridays through the year and the time of Lent are penitential days and times throughout the entire Church. Abstinence from eating meat or another food according to the prescriptions of the conference of bishops is to be observed on Fridays throughout the year unless they are solemnities; abstinence and fast are to be observed on Ash Wednesday and on the Friday of the Passion and Death of Our Lord Jesus Christ.

    All persons who have completed their fourteenth year are bound by the law of abstinence; all adults are bound by the law of fast up to the beginning of their sixtieth year.

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    Nevertheless, pastors and parents are to see to it that minors who are not bound by the law of fast and abstinence are educated in an authentic sense of penance. It is for the conference of bishops to determine more precisely the observance of fast and abstinence and to substitute in whole or in part for fast and abstinence other forms of penance, especially works of charity and exercises of piety. The Church, therefore, has two forms of official penitential practices - three if the Eucharistic fast of one hour before Communion is included.

    Take the Lent quiz now! Abstinence The law of abstinence requires a Catholic 14 years of age until death to abstain from eating meat on Fridays in honor of the Passion of Jesus on Good Friday. Meat is considered to be the flesh and organs of mammals and fowl. Also forbidden are soups or gravies made from them. Salt and freshwater species of fish, amphibians, reptiles and shellfish are permitted, as are animal derived products such as margarine and gelatin which do not have any meat taste.

    On the Fridays outside of Lent the U. For most people the easiest practice to consistently fulfill will be the traditional one, to abstain from meat on all Fridays of the year. During Lent abstinence from meat on Fridays is obligatory in the United States as elsewhere.

    Fasting The law of fasting requires a Catholic from the 18th Birthday Canon 97 to the 59th Birthday i. The Church defines this as one meal a day, and two smaller meals which if added together would not exceed the main meal in quantity. Such fasting is obligatory on Ash Wednesday and Good Friday. The fast is broken by eating between meals and by drinks which could be considered food milk shakes, but not milk.

    Alcoholic beverages do not break the fast; however, they seem to be contrary to the spirit of doing penance. Those who are excused from fast or abstinence Besides those outside the age limits, those of unsound mind, the sick, the frail, pregnant or nursing women according to need for meat or nourishment, manual laborers according to need, guests at a meal who cannot excuse themselves without giving great offense or causing enmity and other situations of moral or physical impossibility to observe the penitential discipline.

    Aside from these minimum penitential requirements Catholics are encouraged to impose some personal penance on themselves at other times. It could be modeled after abstinence and fasting. A person could, for example, multiply the number of days they abstain.

    Some people give up meat entirely for religious motives as opposed to those who give it up for health or other motives. Some religious orders, as a penance, never eat meat. Similarly, one could multiply the number of days that one fasted.

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    The early Church had a practice of a Wednesday and Saturday fast. This fast could be the same as the Church's law one main meal and two smaller ones or stricter, even bread and water. Such freely chosen fasting could also consist in giving up something one enjoys - candy, soft drinks, smoking, that cocktail before supper, and so on.

    This is left to the individual. Before all else we are obliged to perform the duties of our state in life. Any deprivation that would seriously hinder us in carrying out our work, as students, employees or parents would be contrary to the will of God.
    I celebrate myself, and sing myself, And what I assume you shall assume, For every atom belonging to me as good belongs to you.

    I loafe and invite my soul, I lean and loafe at my ease observing a spear of summer grass. My tongue, every atom of my blood, form'd from this soil, this air, Born here of parents born here from parents the same, and their parents the same, I, now thirty-seven years old in perfect health begin, Hoping to cease not till death.

    Creeds and schools in abeyance, Retiring back a while sufficed at what they are, but never forgotten, I harbor for good or bad, I permit to speak at every hazard, Nature without check with original energy. The atmosphere is not a perfume, it has no taste of the distillation, it is odorless, It is for my mouth forever, I am in love with it, I will go to the bank by the wood and become undisguised and naked, I am mad for it to be in contact with me. The smoke of my own breath, Echoes, ripples, buzz'd whispers, love-root, silk-thread, crotch and vine, My respiration and inspiration, the beating of my heart, the passing of blood and air through my lungs, The sniff of green leaves and dry leaves, and of the shore and dark-color'd sea-rocks, and of hay in the barn, The sound of the belch'd words of my voice loos'd to the eddies of the wind, A few light kisses, a few embraces, a reaching around of arms, The play of shine and shade on the trees as the supple boughs wag, The delight alone or in the rush of the streets, or along the fields and hill-sides, The feeling of health, the full-noon trill, the song of me rising from bed and meeting the sun.

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

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

    Urge and urge and urge, Always the procreant urge of the world. Out of the dimness opposite equals advance, always substance and increase, always sex, Always a knit of identity, always distinction, always a breed of life.

    To elaborate is no avail, learn'd and unlearn'd feel that it is so. Sure as the most certain sure, plumb in the uprights, well entretied, braced in the beams, Stout as a horse, affectionate, haughty, electrical, I and this mystery here we stand.

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    Clear and sweet is my soul, and clear and sweet is all that is not my soul. Lack one lacks both, and the unseen is proved by the seen, Till that becomes unseen and receives proof in its turn. Showing the best and dividing it from the worst age vexes age, Knowing the perfect fitness and equanimity of things, while they discuss I am silent, and go bathe and admire myself.

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

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

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

    I mind how once we lay such a transparent summer morning, How you settled your head athwart my hips and gently turn'd over upon me, And parted the shirt from my bosom-bone, and plunged your tongue to my bare-stript heart, And reach'd till you felt my beard, and reach'd till you held my feet. Swiftly arose and spread around me the peace and knowledge that pass all the argument of the earth, And I know that the hand of God is the promise of my own, And I know that the spirit of God is the brother of my own, And that all the men ever born are also my brothers, and the women my sisters and lovers, And that a kelson of the creation is love, And limitless are leaves stiff or drooping in the fields, And brown ants in the little wells beneath them, And mossy scabs of the worm fence, heap'd stones, elder, mullein and poke-weed.

    I do not know what it is any more than he. I guess it must be the flag of my disposition, out of hopeful green stuff woven. Or I guess it is the handkerchief of the Lord, A scented gift and remembrancer designedly dropt, Bearing the owner's name someway in the corners, that we may see and remark, and say Whose? Or I guess the grass is itself a child, the produced babe of the vegetation. Or I guess it is a uniform hieroglyphic, And it means, Sprouting alike in broad zones and narrow zones, Growing among black folks as among white, Kanuck, Tuckahoe, Congressman, Cuff, I give them the same, I receive them the same.

    And now it seems to me the beautiful uncut hair of graves. Tenderly will I use you curling grass, It may be you transpire from the breasts of young men, It may be if I had known them I would have loved them, It may be you are from old people, or from offspring taken soon out of their mothers' laps, And here you are the mothers' laps. This grass is very dark to be from the white heads of old mothers, Darker than the colorless beards of old men, Dark to come from under the faint red roofs of mouths.

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    O I perceive after all so many uttering tongues, And I perceive they do not come from the roofs of mouths for nothing. I wish I could translate the hints about the dead young men and women, And the hints about old men and mothers, and the offspring taken soon out of their laps. What do you think has become of the young and old men? And what do you think has become of the women and children? They are alive and well somewhere, The smallest sprout shows there is really no death, And if ever there was it led forward life, and does not wait at the end to arrest it, And ceas'd the moment life appear'd.

    All goes onward and outward, nothing collapses, And to die is different from what any one supposed, and luckier. I hasten to inform him or her it is just as lucky to die, and I know it. I pass death with the dying and birth with the new-wash'd babe, and am not contain'd between my hat and boots, And peruse manifold objects, no two alike and every one good, The earth good and the stars good, and their adjuncts all good.

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

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

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

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

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

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

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

    I behold the picturesque giant and love him, and I do not stop there, I go with the team also. In me the caresser of life wherever moving, backward as well as forward sluing, To niches aside and junior bending, not a person or object missing, Absorbing all to myself and for this song.

    Oxen that rattle the yoke and chain or halt in the leafy shade, what is that you express in your eyes? It seems to me more than all the print I have read in my life. My tread scares the wood-drake and wood-duck on my distant and day-long ramble, They rise together, they slowly circle around.

    I believe in those wing'd purposes, And acknowledge red, yellow, white, playing within me, And consider green and violet and the tufted crown intentional, And do not call the tortoise unworthy because she is not something else, And the in the woods never studied the gamut, yet trills pretty well to me, And the look of the bay mare shames silliness out of me.

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

    What is commonest, cheapest, nearest, easiest, is Me, Me going in for my chances, spending for vast returns, Adorning myself to bestow myself on the first that will take me, Not asking the sky to come down to my good will, Scattering it freely forever.

    The drover watching his drove sings out to them that would stray, The pedler sweats with his pack on his back, the purchaser higgling about the odd cent; The bride unrumples her white dress, the minute-hand of the clock moves slowly, The opium-eater reclines with rigid head and just-open'd lips, The prostitute draggles her shawl, her bonnet bobs on her tipsy and pimpled neck, The crowd laugh at her blackguard oaths, the men jeer and wink to each other, Miserable!

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

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

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    I also say it is good to fall, battles are lost in the same spirit in which they are won. I beat and pound for the dead, I blow through my embouchures my loudest and gayest for them. Vivas to those who have fail'd! And to those whose war-vessels sank in the sea! And to those themselves who sank in the sea!

    And to all generals that lost engagements, and all overcome heroes! And the numberless unknown heroes equal to the greatest heroes known! This is the press of a bashful hand, this the float and odor of hair, This the touch of my lips to yours, this the murmur of yearning, This the far-off depth and height reflecting my own face, This the thoughtful merge of myself, and the outlet again.

    Do you guess I have some intricate purpose?

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    Well I have, for the Fourth-month showers have, and the mica on the side of a rock has. Do you take it I would astonish? Does the daylight astonish? Do I astonish more than they? This hour I tell things in confidence, I might not tell everybody, but I will tell you. What is a man anyhow? All I mark as my own you shall offset it with your own, Else it were time lost listening to me.

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    I do not snivel that snivel the world over, That months are vacuums and the ground but wallow and filth. Whimpering and truckling fold with powders for invalids, conformity goes to the fourth-remov'd, I wear my hat as I please indoors or out. Why should I pray? Having pried through the strata, analyzed to a hair, counsel'd with doctors and calculated close, I find no sweeter fat than sticks to my own bones.

    In all people I see myself, none more and not one a barley-corn less, And the good or bad I say of myself I say of them. I know I am solid and sound, To me the converging objects of the universe perpetually flow, All are written to me, and I must get what the writing means.

    I know I am deathless, I know this orbit of mine cannot be swept by a carpenter's compass, I know I shall not pass like a child's carlacue cut with a burnt stick at night.

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