Thomas Stearns Eliot OM (26 September 1888– 4 January 1965) was a British essayist, publisher, playwright, literary and social critic, and “one of the twentieth century’s major poets”. He moved from his native United States to England in 1914 at the age of 25, settling, working, and marrying there. He was eventually naturalised as a British subject in 1927 at the age of 39, renouncing his American citizenship. Eliot attracted widespread attention for his poem “The Love Song of J. Alfred Prufrock” (1915), which was seen as a masterpiece of the Modernist movement. It was followed by some of the best-known poems in the English language, including The Waste Land (1922), “The Hollow Men” (1925), “Ash Wednesday” (1930), and Four Quartets (1943). He was also known for his seven plays, particularly Murder in the Cathedral (1935). He was awarded the Nobel Prize in Literature in 1948, “for his outstanding, pioneer contribution to present-day poetry”.
Poems by Richard Eggenberger (Narad) Richard Eggenberger is a highly regarded poet and author of numerous works on spiritual themes. Horticulturist, opera singer, musician, and tropical plant specialist, his Handbook on Plumeria Culture is a classic. He received his spiritual name, Narad, “The Heavenly Singer” from the Mother of the Sri Aurobindo Ashram, Pondicherry, India. Even as a child, around the age of two or three, I was in love with the earth and recall the delight I felt as I touched her heart. Innocent and gleeful, I smelled the richness of the grass, the pure air and the sonorities of the singing brook. One might ask how it is possible that young child could remember such things but I would answer, “Was this my first visit to earth?” I have presentiments of births in ages past and lives in foreign lands, no less real than today in India and the U.S.
Ralph Waldo Emerson (May 25, 1803 – April 27, 1882), who went by his middle name Waldo, was an American essayist, lecturer, philosopher, abolitionist, and poet who led the Transcendentalist movement of the mid-19th century. He was seen as a champion of individualism and critical thinking, as well as a prescient critic of the countervailing pressures of society and conformity. Friedrich Nietzsche thought he was “the most gifted of the Americans,” and Walt Whitman called him his “master”.
Against all the odds, Dr. Shenita Etwaroo has risen up from traumatic abuse, and unspeakable loss to speak for the voiceless through the glory of God. Shenita is a writer, teacher, film producer, a vegan and an activist and an advocate for animals. She has long been active in animal protection, and human rights issues. Following her doctorate in counseling, she set out to deepen her knowledge, striving to promote the values she believes in: love and and compassion for every living creature, regardless of the species.Her work as a fiction writer and as a non-fiction columnist aligns her world views with hope and passion, striving to offer a voice to those who are innocent, oppressed and vulnerable and can't speak for themselves. Disclaimer: Unauthorized use and/or duplication of material or content without expressed or written permission from the author and/or owner is categorized as plagiarism and thus, is strictly prohibited.However, excerpts and links can be used with accurate referencing that give proper and full credit to Shenita Etwaroo with appropriate and specific direction to the original content.
George Essex Evans (18 June 1863– 10 November 1909) was an Australian poet. Evans suffered from increasing deafness as he grew older, and this may be the reason why he was thought to be a secretive, quiet man. Initially he earned a living by working as a teacher at a private school, but eventually became an Agricultural Editor of The Queenslander.
Claudia Emerson is an American poetess born on January 13, 1957 in Chatham, Virginia. She has won the 2006 Pulitzer Prize for her poetry collection Late Wife, and received several other awards. She has also written several poetry books. As of the Fall of 2013, she is teaching classes at Virginia Commonwealth University.
Hello poetry lovers, My name is Veronica Ellen. I am the poetic mind behind Barren Wasteland, and I have come to Poeticous in an attempt to broaden my social media locations. A little bit about me: I am a 23 year old Canadian who works in a bakery, and I love it. I also do online schooling on the side. More later, possibly. When I figure out other relevant facts to share with everyone! Hope you enjoy my poetic outlook on life, and feedback is always appreciated!
Marriott Edgar (1880–1951), born George Marriott Edgar in Kirkcudbright, Scotland, was a poet, scriptwriter and comedian best known for writing many of the monologues performed by Stanley Holloway, particularly the 'Albert’ series. In total he wrote sixteen monologues for Stanley Holloway, whilst Holloway himself wrote only five. Family background Edgar’s parents were Jennifer née Taylor, a native of Dundee, and Richard Horatio Marriott Edgar (1847–1894), only son of Alice Marriott (1824–1900), proprietress of the Marriott family theatre troupe. Richard was born in Manchester, Lancashire, near Christmas 1847 as Richard Horatio Marriott; both his two sisters, Adeline Marriott (b. 1853) and Grace Marriott (b. 1858) were also born in Lancashire. Later all three children chose to take the surname of their mother’s husband, Robert Edgar, whom she married in 1856. Richard and Jenny married in March 1875, with Richard being unaware that he had fathered an illegitimate namesake son, Richard Horatio Edgar Wallace, with widowed actress Mrs Mary Jane “Polly” Richards, after a brief sexual encounter. Polly had invented an obligation in London to hide her pregnancy and give birth in secret on 1 April 1875, almost a month after Richard and Jenny married. This son became the famous journalist, novelist, playwright and screenplay writer Edgar Wallace. Richard and Jenny Taylor’s children were Alice Marriott Edgar (b. 1876, London), twins Richard and Jennifer Marriott Edgar (b. 1878, London), after whose births the family moved to Scotland where George was born, then returning to London where Joseph Marriott Edgar was born in 1884 and Adeline Alice Edgar in 1886. Early career Little is recorded of George Marriott Edgar’s early career, but he was talented performer, poet and writer. His first real successes began after he had been in the cast of The Co-Optimists and worked with Stanley Holloway. At the start of the 1930s they went to Hollywood, where Edgar– who had dropped his first name for the professional appellation Marriott Edgar– met his famous half-brother. Monologues Holloway was already enjoying some success with the monologue format, with such classics as Sam, Pick Oop Tha’ Musket. Edgar asked him if he had heard a story about a couple who had taken their son to the zoo, only to see the lad eaten by a lion. Holloway had indeed heard the story, and shortly afterwards Edgar supplied him with a script. The Lion and Albert became one of Holloway’s most popular pieces, one of many he recorded beginning in 1930. The lion of the poem is named “Wallace”, which was the name of the first African lion to be bred in Britain, living from 1812 until 1838, and his name became a popular one for lions. Edgar gave the poem the titleThe Lion and Albert but some later performances and re-publications used the form Albert and the Lion. The nearby pub also uses the latter form. The monologues were designed to be spoken rhythmically, with piano accompaniment which in many cases was also composed by Edgar. The texts were published by Francis, Day & Hunter during the 1930s in three collections. All were illustrated by John Hassall, many of whose lively images also became classics. Edgar’s compositions were Albert 'Arold and Others– performed by Stanley Holloway and Marriott Edgar * The Lion and Albert: Albert swallowed by a lion in the menagerie of Blackpool Tower * Runcorn Ferry (Tuppence per Person per Trip), set in Runcorn * Three Ha’pence a Foot, featuring an argument with Noah * The Battle of Hastings, an account of the Battle of Hastings * Marksman Sam, featuring Stanley Holloway’s creation Sam Small * Albert and the 'Eadsman, set in the Tower of London * The Return of Albert (Albert Comes Back), sequel to The Lion and Albert * Goalkeeper Joe, set in Wigan * Gunner Joe, at the Battle of Trafalgar * The Jubilee Sov’rin, the awkward loss of a sovereign commemorating Queen Victoria’s Diamond Jubilee * The Magna Charter, the signing of Magna Carta * Little Aggie, an elephant Albert and Balbus and Samuel Small– written and performed by Marriott Edgar * Sam’s Medal (not written by Edgar) * The 'Ole in the Ark, a necessary repair to Noah’s Ark * Sam’s Racehorse, an unfortunate purchase * George and the Dragon, an unhelpful pub landlady * The Recumbent Posture, a linguistic misunderstanding * The Channel Swimmer, an attempt on the English Channel * Asparagus, a cautionary tale * Uppards, a Lancashire version of Longfellow’s famous poem Excelsior * Joe Ramsbottom, a farmer and the squire * Burghers of Calais, retelling the story of the Burghers of Calais * Balbus (The Great Wall of China), a fantasy based on the Latin text-book example: “Balbus built a wall” * Jonah and the Grampus, the story of Jonah Normans and Saxons and Such– some Ancient History * Canute the Great 1017–1035, about Cnut the Great * William Rufus 1087–1100, about William II of England * Queen Matilda 1100–1135, about Empress Matilda * The Fair Rosamond 1154–1189, about Rosamund Clifford * Richard Cœur-de-Lion 1189–1199, about Richard I of England * Henry the Seventh 1485–1509, about Henry VII of England * The Lion and Albert and The Return of Albert have been translated into German under the titles Der Löwe und Albert and Albert kommt wieder, na klar! respectively. Film scriptwriting Between 1936 and 1944 Edgar worked for Gainsborough Pictures as a scriptwriter for a number of British films, all comedies except The Ghost Train, such as Marriage and family In 1904 in Brentford he married Mildred Williams. They had a son, Hindle (1905–1985) who was an actor. Edgar died in Battle, East Sussex, 5 May 1951. References Wikipedia—https://en.wikipedia.org/wiki/Marriott_Edgar
Mary Ann Evans (22 November 1819– 22 December 1880; alternatively “Mary Anne” or “Marian”), known by her pen name George Eliot, was an English novelist, poet, journalist, translator and one of the leading writers of the Victorian era. She is the author of seven novels, including Adam Bede (1859), The Mill on the Floss (1860), Silas Marner (1861), Felix Holt, the Radical (1866), Middlemarch (1871–72), and Daniel Deronda (1876), most of them set in provincial England and known for their realism and psychological insight. She used a male pen name, she said, to ensure her works would be taken seriously. Female authors were published under their own names during Eliot’s life, but she wanted to escape the stereotype of women only writing lighthearted romances. She also wished to have her fiction judged separately from her already extensive and widely known work as an editor and critic. An additional factor in her use of a pen name may have been a desire to shield her private life from public scrutiny and to prevent scandals attending her relationship with the married George Henry Lewes, with whom she lived for over 20 years. Her 1872 work Middlemarch has been described by Martin Amis and Julian Barnes as the greatest novel in the English language. Life Early life and education Mary Ann Evans was born in Nuneaton, Warwickshire, England. She was the second child of Robert Evans (1773–1849) and Christiana Evans (née Pearson, 1788–1836), the daughter of a local mill-owner. Mary Ann’s name was sometimes shortened to Marian. Her full siblings were Christiana, known as Chrissey (1814–59), Isaac (1816–1890), and twin brothers who survived a few days in March 1821. She also had a half-brother, Robert (1802–64), and half-sister, Fanny (1805–82), from her father’s previous marriage to Harriet Poynton (?1780–1809). Robert Evans, of Welsh ancestry, was the manager of the Arbury Hall Estate for the Newdigate family in Warwickshire, and Mary Ann was born on the estate at South Farm. In early 1820 the family moved to a house named Griff House, between Nuneaton and Bedworth. The young Evans was obviously intelligent and a voracious reader. Because she was not considered physically beautiful, and thus not thought to have much chance of marriage, and because of her intelligence, her father invested in an education not often afforded women. From ages five to nine, she boarded with her sister Chrissey at Miss Latham’s school in Attleborough, from ages nine to thirteen at Mrs. Wallington’s school in Nuneaton, and from ages thirteen to sixteen at Miss Franklin’s school in Coventry. At Mrs. Wallington’s school, she was taught by the evangelical Maria Lewis—to whom her earliest surviving letters are addressed. In the religious atmosphere of the Miss Franklin’s school, Evans was exposed to a quiet, disciplined belief opposed to evangelicalism. After age sixteen, Evans had little formal education. Thanks to her father’s important role on the estate, she was allowed access to the library of Arbury Hall, which greatly aided her self-education and breadth of learning. Her classical education left its mark; Christopher Stray has observed that “George Eliot’s novels draw heavily on Greek literature (only one of her books can be printed correctly without the use of a Greek typeface), and her themes are often influenced by Greek tragedy”. Her frequent visits to the estate also allowed her to contrast the wealth in which the local landowner lived with the lives of the often much poorer people on the estate, and different lives lived in parallel would reappear in many of her works. The other important early influence in her life was religion. She was brought up within a low church Anglican family, but at that time the Midlands was an area with a growing number of religious dissenters. Move to Coventry In 1836 her mother died and Evans (then 16) returned home to act as housekeeper, but she continued correspondence with her tutor Maria Lewis. When she was 21, her brother Isaac married and took over the family home, so Evans and her father moved to Foleshill near Coventry. The closeness to Coventry society brought new influences, most notably those of Charles and Cara Bray. Charles Bray had become rich as a ribbon manufacturer and had used his wealth in the building of schools and in other philanthropic causes. Evans, who had been struggling with religious doubts for some time, became intimate friends with the progressive, free-thinking Brays, whose “Rosehill” home was a haven for people who held and debated radical views. The people whom the young woman met at the Brays’ house included Robert Owen, Herbert Spencer, Harriet Martineau, and Ralph Waldo Emerson. Through this society Evans was introduced to more liberal theologies and to writers such as David Strauss and Ludwig Feuerbach, who cast doubt on the literal truth of Biblical stories. In fact, her first major literary work was an English translation of Strauss’s The Life of Jesus (1846), which she completed after it had been left incomplete by another member of the “Rosehill Circle”. As a product of their friendship, Bray published some of Evans’s earliest writing, such as reviews, in his newspaper the Coventry Herald and Observer. When Evans began to question her religious faith, her father threatened to throw her out of the house, but his threat was not carried out. Instead, she respectfully attended church and continued to keep house for him until his death in 1849, when she was 30. Five days after her father’s funeral, she travelled to Switzerland with the Brays. She decided to stay on in Geneva alone, living first on the lake at Plongeon (near the present-day United Nations buildings) and then on the second floor of a house owned by her friends François and Juliet d’Albert Durade on the rue de Chanoines (now the rue de la Pelisserie). She commented happily that, “one feels in a downy nest high up in a good old tree”. Her stay is commemorated by a plaque on the building. While residing there, she read avidly and took long walks in the beautiful Swiss countryside, which was a great inspiration to her. François Durade painted her portrait there as well. Move to London and editorship of the Westminster Review On her return to England the following year (1850), she moved to London with the intent of becoming a writer, and she began referring to herself as Marian Evans. She stayed at the house of John Chapman, the radical publisher whom she had met earlier at Rosehill and who had published her Strauss translation. Chapman had recently purchased the campaigning, left-wing journal The Westminster Review, and Evans became its assistant editor in 1851. Although Chapman was officially the editor, it was Evans who did most of the work of producing the journal, contributing many essays and reviews beginning with the January 1852 issue and continuing until the end of her employment at the Review in the first half of 1854. Women writers were common at the time, but Evans’s role as the female editor of a literary magazine was quite unusual. She was not considered to be a beautiful or even an attractive woman. According to Henry James: She had a low forehead, a dull grey eye, a vast pendulous nose, a huge mouth full of uneven teeth and a chin and jawbone qui n’en finissent pas... Now in this vast ugliness resides a most powerful beauty which, in a very few minutes, steals forth and charms the mind, so that you end, as I ended, in falling in love with her. Yes, behold me in love with this great horse-faced bluestocking. During this period, she formed a number of embarrassing, unreciprocated emotional attachments, including one with Chapman (who was married but lived with both his wife and his mistress), and another with Herbert Spencer. Relationship with George Lewes The philosopher and critic George Henry Lewes (1817–78) met Evans in 1851, and by 1854 they had decided to live together. Lewes was already married to Agnes Jervis. They had an open marriage, and in addition to the three children they had together, Agnes also had four children by Thornton Leigh Hunt. Because Lewes allowed himself to be falsely named as the father on the birth certificates of Jervis’s illegitimate children, he was considered to be complicit in adultery, and therefore he was not legally able to divorce her. In July 1854, Lewes and Evans travelled to Weimar and Berlin together for the purpose of research. Before going to Germany, Evans continued her theological work with a translation of Feuerbach’s Essence of Christianity, and while abroad she wrote essays and worked on her translation of Baruch Spinoza’s Ethics, which she completed in 1856, but which was not published in her lifetime. The trip to Germany also served as a honeymoon for Evans and Lewes, and they now considered themselves married, with Evans calling herself Mary Ann Evans Lewes, and referring to Lewes as her husband. It was not unusual for men and women in Victorian society to have affairs; Charles Bray, John Chapman, Friedrich Engels, and Wilkie Collins all had extra-marital relationships, though they were much more discreet than Lewes and Evans were. It was this lack of discretion and their public admission of the relationship which created accusations of polygamy and earned them the moral disapproval of English society . First publication While continuing to contribute pieces to the Westminster Review, Evans resolved to become a novelist, and she set out a manifesto for herself in one of her last essays for the Review, “Silly Novels by Lady Novelists” (1856). The essay criticised the trivial and ridiculous plots of contemporary fiction by women. In other essays, she praised the realism of novels that were being written in Europe at the time, and it became clear in her subsequent fiction that she placed an emphasis on realistic storytelling. She also adopted a nom-de-plume, the one for which she would become known: George Eliot. This pen-name was said by some to be an homage to George Lewes. In addition to adopting his first name, the last name, Eliot, could possibly have been a code for “to L—I owe it”. In 1857, when she was 37, “The Sad Fortunes of the Reverend Amos Barton”, the first of the Scenes of Clerical Life, was published in Blackwood’s Magazine and, along with the other Scenes, it was well received (it was published in book form early in 1858). Her first complete novel, published in 1859, was Adam Bede; it was an instant success, but it prompted intense interest in who this new author might be. Scenes of Clerical Life was widely believed to have been written by a country parson or perhaps the wife of a parson. With the release of the incredibly popular Adam Bede, speculation increased, and there was even a pretender to the authorship, one Joseph Liggins. In the end, the real George Eliot stepped forward: Marian Evans Lewes admitted she was the author. The revelations about Eliot’s private life surprised and shocked many of her admiring readers, but this did not affect her popularity as a novelist. Eliot’s relationship with Lewes afforded her the encouragement and stability she so badly needed to write fiction, and to ease her self-doubt, but it would be some time before they were accepted into polite society. Acceptance was finally confirmed in 1877 when they were introduced to Princess Louise, the daughter of Queen Victoria. The queen herself was an avid reader of all of George Eliot’s novels and was so impressed with Adam Bede that she commissioned the artist Edward Henry Corbould to paint scenes from the book. After the success of Adam Bede, Eliot continued to write popular novels for the next fifteen years. Within a year of completing Adam Bede, she finished The Mill on the Floss, dedicating the manuscript: "To my beloved husband, George Henry Lewes, I give this MS. of my third book, written in the sixth year of our life together, at Holly Lodge, South Field, Wandsworth, and finished 21 March 1860.” Her last novel was Daniel Deronda, published in 1876, after which she and Lewes moved to Witley, Surrey. By this time Lewes’s health was failing, and he died two years later, on 30 November 1878. Eliot spent the next two years editing Lewes’s final work, Life and Mind, for publication, and she found solace and companionship with John Walter Cross, a Scottish commission agent whose mother had recently died. Marriage to John Cross and death On 16 May 1880 Eliot courted controversy once more by marrying John Cross, a man twenty years her junior, and again changing her name, this time to Mary Anne Cross. The legal marriage at least pleased her brother Isaac, who had broken off relations with her when she had begun to live with Lewes, but now sent congratulations. While the couple was honeymooning in Venice, Cross, in a fit of depression, jumped from the hotel balcony into the Grand Canal. He survived, and the newlyweds returned to England. They moved to a new house in Chelsea, but Eliot fell ill with a throat infection. This, coupled with the kidney disease she had been afflicted with for several years, led to her death on 22 December 1880 at the age of 61. Eliot was not buried in Westminster Abbey because of her denial of the Christian faith and her “irregular” though monogamous life with Lewes. She was buried in Highgate Cemetery (East), Highgate, London, in the area reserved for religious dissenters and agnostics, beside the love of her life, George Henry Lewes. In 1980, on the centenary of her death, a memorial stone was established for her in the Poets’ Corner. Several buildings in her birthplace of Nuneaton are named after her or titles of her novels. These include The George Eliot School (previously George Eliot Community School) and Middlemarch Junior School. In 1948, Nuneaton Emergency Hospital was renamed George Eliot Hospital in her honour. George Eliot Road, in Foleshill, Coventry was also named in her honour. A statue of Eliot is in Newdegate Street, Nuneaton, and Nuneaton Museum & Art Gallery has a display of artifacts related to her. Literary assessment Throughout her career, Eliot wrote with a politically astute pen. From Adam Bede to The Mill on the Floss and Silas Marner, Eliot presented the cases of social outsiders and small-town persecution. Felix Holt, the Radical and The Legend of Jubal were overtly political, and political crisis is at the heart of Middlemarch, in which she presents the stories of a number of denizens of a small English town on the eve of the Reform Bill of 1832; the novel is notable for its deep psychological insight and sophisticated character portraits. The roots of her realist philosophy can be found in her review of John Ruskin’s Modern Painters in Westminster Review in 1856. Readers in the Victorian era particularly praised her books for their depictions of rural society, for which she drew on her own early experiences, and she shared with Wordsworth the belief that there was much interest and importance in the mundane details of ordinary country lives. Eliot did not, however, confine herself to her bucolic roots. Romola, a historical novel set in late 15th century Florence and touching on the lives of several real persons such as the priest Girolamo Savonarola, displays her wider reading and interests. In The Spanish Gypsy, Eliot made a foray into verse, creating a work whose initial popularity has not endured. Working as a translator, Eliot was exposed to German texts of religious, social, and moral philosophy such as Friedrich Strauss’s Life of Jesus, Feuerbach’s Essence of Christianity, and Spinoza’s Ethics. Elements from these works show up in her fiction, much of which is written with her trademark sense of agnostic humanism. She had taken particular notice of Feuerbach’s conception of Christianity, positing that the faith’s understanding of the nature of the divine rested ultimately in the nature of humanity projected onto a divine figure. An example of this understanding appears in her novel Romola, in which Eliot’s protagonist has been said to display a “surprisingly modern readiness to interpret religious language in humanist or secular ethical terms.” Though Eliot herself was not religious, she held some respect toward religious tradition and its ability to allow society to maintain a sense of social order and morality. Eliot was knowledgeable in regards to religion, while simultaneously remaining critical of it. The religious elements in her fiction also owe much to her upbringing, with the experiences of Maggie Tulliver from The Mill on the Floss sharing many similarities with the young Mary Ann Evans’s own development. When Silas Marner is persuaded that his alienation from the church means also his alienation from society, the author’s life is again mirrored with her refusal to attend church. She was at her most autobiographical in Looking Backwards, part of her final printed work Impressions of Theophrastus Such. By the time of Daniel Deronda, Eliot’s sales were falling off, and she faded from public view to some degree. This was not helped by the biography written by her husband after her death, which portrayed a wonderful, almost saintly, woman totally at odds with the scandalous life people knew she had led. In the 20th century she was championed by a new breed of critics, most notably by Virginia Woolf, who called Middlemarch “one of the few English novels written for grown-up people”. Twentieth-century literary critic Harold Bloom placed Eliot among the greatest Western writers of all time. The various film and television adaptations of Eliot’s books have re-introduced her to the wider reading public. Works Novels * Adam Bede, 1859 * The Mill on the Floss, 1860 * Silas Marner, 1861 * Romola, 1863 * Felix Holt, the Radical, 1866 * Middlemarch, 1871–72 * Daniel Deronda, 1876 Poetry * Agatha, 1869 * Brother and Sister, 1869 * Armgart, 1871 * Stradivarius, 1873 * The Legend of Jubal, 1874 * I Grant You Ample Leave, 1874 * Arion, 1874 * A Minor Prophet, 1874 * A College Breakfast Party, 1879 * The Death of Moses, 1879 * From a London Drawing Room * Count That Day Lost Other * Digital facsimile of manuscript “Quarry for Middlemarch”, MS Lowell 13, Houghton Library, Harvard University * Translation of Das Leben Jesu, kritisch bearbeitet (The Life of Jesus, Critically Examined) Volume 2 by David Strauss, 1846 * Translation of Das Wesen des Christentums (The Essence of Christianity) by Ludwig Feuerbach, 1854 * “Three Months in Weimar”, 1855 * “Silly Novels by Lady Novelists”, 1856 * “The Natural History of German Life”, 1856 * Scenes of Clerical Life, 1857 * The Sad Fortunes of the Rev. Amos Barton * Mr Gilfil’s Love Story * Janet’s Repentance * The Lifted Veil, 1859 * Brother Jacob, 1864 * “The Influence of Rationalism”, 1865 * Impressions of Theophrastus Such, 1879 * Review of John Ruskin’s Modern Painters in Westminster Review April 1856. References Wikipedia—https://en.wikipedia.org/wiki/George_Eliot
Wow..... Ummm...... Yeah...... that about covers it. I dunno what to write - says the writer. I write when I'm happy, I write when I'm sad. I have written, most likely, thousands of poems in my life. Some I like, some not soo much, but, they are all organic. There is truly only one poem I have written that I LOVED and I can't find it. It was most likely destroyed by my ex who made every attempt to hurt me when I finally walked away from a hateful, hostile, hurtful relationship. C'est La Vie - chapter closed and epitaph crafted.
Sir William Empson (27 September 1906– 15 April 1984) was an English literary critic and poet, widely influential for his practice of closely reading literary works, a practice fundamental to New Criticism. His best-known work is his first, Seven Types of Ambiguity, published in 1930. Jonathan Bate has written that the three greatest English literary critics of the 18th, 19th and 20th centuries are Johnson, Hazlitt and Empson, “not least because they are the funniest”. Education Empson was the son of Arthur Reginald Empson of Yokefleet Hall, Yorkshire. His mother was Laura, daughter of Richard Mickelthwait, JP, of Ardsley House, Yorkshire. He was a first cousin of the twins David and Richard Atcherley. Empson first discovered his great skill and interest in mathematics at his preparatory school. He won an entrance scholarship to Winchester College, where he excelled as a student and received what he later described as “a ripping education” in spite of the rather rough and abusive milieu of the school: a longstanding tradition of physical force, especially among the students, figured prominently in life at such schools. In 1925 Empson won a scholarship to Magdalene College, Cambridge, where he read Mathematics, gaining a first for his Part I but a disappointing upper-second for his Part II. He then went on to pursue a second degree in English, and at the end of the first year he was offered a Bye Fellowship. His supervisor in Mathematics, the father of the mathematician and philosopher Frank P. Ramsey, expressed regret at Empson’s decision to pursue English rather than Mathematics, since it was a discipline for which Empson showed great talent. I. A. Richards, the director of studies in English, recalled the genesis of Empson’s first major work, Seven Types of Ambiguity, composed when Empson was not yet 22 and published when he was 24: At about his third visit he brought up the games of interpretation which Laura Riding and Robert Graves had been playing [in A Survey of Modernist Poetry, 1927] with the unpunctuated form of ‘The expense of spirit in a waste of shame.’ Taking the sonnet as a conjuror takes his hat, he produced an endless swarm of lively rabbits from it and ended by 'You could do that with any poetry, couldn’t you?' This was a Godsend to a Director of Studies, so I said, 'You’d better go off and do it, hadn’t you?’ But disaster struck when a servant found condoms among Empson’s possessions and claimed to have caught him in flagrante delicto with a woman. As a result, not only did he have his scholarship revoked, but his name was struck from the college records, he lost his prospects of a fellowship and he was banished from the city. Career After his banishment from Cambridge Empson supported himself for a brief period as a freelance critic and journalist, living in Bloomsbury until 1930, when he signed a three-year contract to teach in Japan after his tutor Richards had failed to find him a post teaching in China. He returned to England in the mid-1930s only to depart again after receiving a three-year contract to teach at Peking University. Upon his arrival he discovered that, because of the Japanese invasion of China, he no longer had a post. He joined the exodus of the university’s staff, with little more than a typewriter and a suitcase, and ended up in Kunming, with Lianda (Southwest Associated University), the school created there by students and professors who were refugees from the war in the North. He arrived back in England in January 1939. He worked for a year on the daily Digest of foreign broadcasts and in 1941 met George Orwell, at that time the Indian Editor of the BBC Eastern Service, on a six-week course at what was called the Liars’ School of the BBC. They remained friends, but Empson recalled one clash: “At that time the Government had put into action a scheme for keeping up the birth-rate during the war by making it in various ways convenient to have babies, for mothers going out to work; government nurseries were available after the first month, I think, and there were extra eggs and other goodies on the rations. My wife and I took advantage of this plan to have two children. I was saying to George one evening after dinner what a pleasure it was to cooperate with so enlightened a plan when, to my horror, I saw the familiar look of settled loathing come over his face. Rich swine boasting over our privileges, that was what we had become ...”. Just after the war Empson returned to China. He taught at Peking University, befriending a young David Hawkes, who later became a noted sinologist and chair of Chinese at Oxford University. Then, in the late 1940s and early 1950s, he taught a summer course for the intensive study of literature at the Kenyon School of English at Kenyon College in Ohio. According to Newsweek, “The roster of instructors was enough to pop the eyes of any major in English.” In addition to Empson the faculty included Robert Penn Warren, John Crowe Ransom, Robert Lowell, Delmore Schwartz, Jacques Barzun, Eric Bentley, Cleanth Brooks, Alfred Kazin, Arthur Mizener, Allen Tate and Yvor Winters. In 1953 Empson was Professor of Rhetoric at Gresham College, London, for a year. He then became head of the English Department at the University of Sheffield until his retirement in 1972. He was knighted in 1979, the same year his old college, Magdalene, awarded him an honorary fellowship some 50 years after his expulsion. Professor Sir William Empson died in 1984. Critical focus Empson’s critical work is largely concerned with early and pre-modern works in the English literary canon. He was a significant scholar of Milton (see below), Shakespeare (Essays on Shakespeare) and Elizabethan drama (Essays on Renaissance Literature, Volume 2: The Drama). He published a monograph, Faustus and the Censor, on the subject of censorship and the authoritative version of Marlowe’s Doctor Faustus. He was also an important scholar of the metaphysical poets John Donne (Essays on Renaissance Literature, Volume 1: Donne and the New Philosophy) and Andrew Marvell. Occasionally Empson brought his critical genius to bear on modern writers; Using Biography, for instance, contains papers on Henry Fielding’s Tom Jones as well as the poems of W. B. Yeats and T. S. Eliot, and Joyce’s Ulysses. Literary criticism Empson was styled a “critic of genius” by Frank Kermode, who qualified his praise by identifying willfully perverse readings of certain authors. Harold Bloom has stated that Empson is among a handful of critics who matter most to him because of their force and eccentricity. Empson’s bluntness led to controversy both during his life and after his death, and a reputation in part also as a “licensed buffoon” (Empson’s own phrase). Style, method and influence Empson is today best known for his literary criticism, and in particular his analysis of the use of language in poetical works: his own poems are arguably undervalued, although they were admired by and influenced English poets in the 1950s. The philosopher Ludwig Wittgenstein was an acquaintance at Cambridge, but Empson consistently denied any previous or direct influence on his work. Empson’s best-known work is the book Seven Types of Ambiguity, which, together with Some Versions of Pastoral and The Structure of Complex Words, mines the astonishing riches of linguistic ambiguity in English poetic literature. Empson’s studies unearth layer upon layer of irony, suggestion and argumentation in various literary works, applying a technique of textual criticism so influential that often Empson’s contributions to certain domains of literary scholarship remain significant, though they may no longer be recognized as his. The universal recognition of the difficulty and complexity (indeed, ambiguity) of Shakespeare’s "Sonnet 94" ("They that have power ..."), for instance, is traceable to Empson’s analysis in Some Versions of Pastoral. Empson’s study of "Sonnet 94" goes some way towards explaining the high esteem in which the sonnet is now held (often being reckoned as among the finest sonnets), as well as the technique of criticism and interpretation that has thus reckoned it. Empson’s technique of teasing a rich variety of interpretations from poetic literature does not, however, exhaustively characterize his critical practice. He was also very interested in the human or experiential reality to be discovered in great works of literature, as is manifest, for instance, in his discussion of the fortunes of the notion of proletarian literature in Some Versions of Pastoral. His commitment to unravelling or articulating the experiential truth or reality in literature permitted him unusual avenues to explore sociopolitical ideas in literature in a vein very different from contemporary Marxist critics or scholars of New Historicism. Thus, for instance, Empson remarks in the first few pages of Some Versions of Pastoral that: Gray’s Elegy is an odd case of poetry with latent political ideas: Full many a gem of purest ray serene The dark, unfathomed caves of ocean bear; Full many a flower is born to blush unseen And waste its sweetness on the desert air. What this means, as the context makes clear, is that eighteenth century England had no scholarship system or carrière ouverte aux talents. This is stated as pathetic, but the reader is put into a mood in which one would not try to alter it.... By comparing the social arrangement to Nature he makes it seem inevitable, which it was not, and gives it a dignity which was undeserved.... The tone of melancholy claims that the poet understands the considerations opposed to aristocracy, though he judges against them; the truism of the reflections in the churchyard, the universality and impersonality this gives to the style, claim as if by comparison that we ought to accept the injustice of society as we do the inevitability of death. Empson goes on to deliver his political verdict with a psychological suggestion: Many people, without being communists, have been irritated by the complacence in the massive calm of the poem, and this seems partly because they feel there is a cheat in the implied politics; the “bourgeois” themselves do not like literature to have too much “bourgeois ideology”. Empson also made remarks reminiscent of Dr Samuel Johnson in their pained insistence: And yet what is said is one of the permanent truths; it is only in degree that any improvement of society could prevent wastage of human powers; the waste even in a fortunate life, the isolation even of a life rich in intimacy, cannot but be felt deeply, and is the central feeling of tragedy. And anything of value must accept this because it must not prostitute itself; its strength is to be prepared to waste itself, if it does not get its opportunity. A statement of this is certainly non-political because it is true in any society, and yet nearly all the great poetic statements of it are in a way “bourgeois”, like this one; they suggest to readers, though they do not say, that for the poor man things cannot be improved even in degree. Despite the complexity of Empson’s critical methods and attitude, his work, in particular Seven Types of Ambiguity, had a significant impact on the New Criticism, a school of criticism that directed particular attention to close reading of texts, among whose adherents may be numbered F. R. Leavis (whose critical approach was, however, already well developed before Empson appeared on the scene - he had been teaching at Cambridge since 1925), although Empson could scarcely be described as an adherent or exponent of such a school or, indeed, of any critical school at all. Indeed, Empson consistently ridiculed, both outrightly in words and implicitly in practice, the doctrine of the intentional fallacy formulated by William K. Wimsatt, an influential New Critic. Indeed, Empson’s distaste for New Criticism could manifest itself in a distinctively dismissive and brusque wit, as when he described New Criticism (which he ironically labelled “the new rigour”) as a “campaign to make poetry as dull as possible” (Essays on Renaissance Literature, Volume 1: Donne and the New Philosophy, p. 122). Similarly, both the title and the content of one of Empson’s volumes of critical papers, Using Biography, show a patent and polemical disregard for the teachings of New Critics as much as for those of Roland Barthes and postmodern literary theories predicated upon, if not merely influenced by, the notion of the Death of the Author, despite the fact that some scholars regard Empson as a progenitor of certain of these currents of criticism, which vexed Empson. As Frank Kermode stated: Now and again somebody like Christopher Norris may, in a pious moment, attempt to “recuperate” a particularly brilliant old-style reputation by claiming its owner as a New New Critic avant la lettre - Empson in this case, now to be thought of as having, in his “great theoretical summa,” The Structure of Complex Words, anticipated deconstruction. The grumpy old man repudiated this notion with his habitual scorn, calling the work of Derrida (or, as he preferred to call him, “Nerrida”) “very disgusting”(Kermode, Pleasure, Change, and the Canon) Milton’s God Empson’s Milton’s God is often described as a sustained attack on Christianity and a defence of Milton’s attempt to “justify the ways of God to man” in Paradise Lost. Empson argues that precisely the inconsistencies and complexities adduced by critics as evidence of the poem’s badness in fact function in quite the opposite manner. What the poem brings out is the difficulty faced by anyone in encountering and submitting to the will of God and, indeed, the great clash between the authority of such a deity and the determinate desires and needs of human beings: the poem is not good in spite of but especially because of its moral confusions, which ought to be clear in your mind when you are feeling its power. I think it horrible and wonderful; I regard it as like Aztec or Benin sculpture, or to come nearer home the novels of Kafka, and am rather suspicious of any critic who claims not to feel anything so obvious. (Milton’s God (1965), p. 13) Empson writes that it is precisely Milton’s great sensitivity and faithfulness to the Scriptures, in spite of their apparent madness, that generates such a controversial picture of God. Empson reckons that it requires a mind of astonishing integrity to, in the words of Blake, be of the Devil’s party without knowing it: [Milton] is struggling to make his God appear less wicked, as he tells us he will at the start (l. 25), and does succeed in making him noticeably less wicked than the traditional Christian one; though, after all, owing to his loyalty to the sacred text and the penetration with which he make its story real to us, his modern critics still feel, in a puzzled way, that there is something badly wrong about it all. That this searching goes on in Paradise Lost, I submit, is the chief source of its fascination and poignancy... (Milton’s God (1965), p. 11) Empson portrays Paradise Lost as the product of a poet of astonishingly powerful and imaginative sensibilities and great intellect who had invested much of himself in the poem. Despite its lack of influence, certain critics view Milton’s God as by far the best sustained work of criticism on the poem by a 20th-century critic. Harold Bloom includes it as one of the few critical works worthy of canonical status in his The Western Canon (where it is also the only critical work concerned solely with a single piece of literature). Verse Empson’s poems are clever, learned, dry, aethereal and technically virtuosic, not wholly dissimilar to his critical work. His high regard for the metaphysical poet John Donne is to be seen in many places within his work, tempered with his appreciation of Buddhist thinking, an occasional tendency to satire and a larger awareness of intellectual trends. He wrote very few poems and stopped publishing poems almost entirely after 1940. His Complete Poems [edited by John Haffenden, his biographer] is 512 pages long, with over 300 pages of notes. In reviewing this work Frank Kermode commended Empson as a “most noteworthy poet” and chose it as International Book of the Year for The Times Literary Supplement. Quotations From “Proletarian Literature” in Some Versions of Pastoral: As for propaganda, some very good work has been that; most authors want their point of view to be convincing. Pope said that even the Aeneid was a “political puff”; its dreamy, impersonal, universal melancholy was a calculated support for Augustus. Of course to decide on an author’s purpose, conscious or unconscious, is very difficult. Good writing is not done unless there are serious forces at work; and it is not permanent unless it works for readers with opinions different from the author’s. On the other hand, the reason an English audience can enjoy Russian propagandist films is that the propaganda is too remote to be annoying; a Tory audience subjected to Tory propaganda of the same intensity would be extremely bored. From “They That Have Power” in Some Versions of Pastoral: (regarding Sonnet 94): If this was Shakespeare’s only surviving work, it would still be clear, supposing one knew about the other Elizabethans, that it involves somehow their feelings about the Machiavellian, the wicked plotter who is exciting and civilized and somehow right about life; which seems an important though rather secret element in the romance that Shakespeare extracted from his patron. ...poets, who tend to make in their lives a situation they have already written about. ...that curious trick of pastoral which for extreme courtly flattery - perhaps to give self-respect to both poet and patron, to show that the poet is not ignorantly easy to impress, nor the patron to flatter - writes about the poorest people; and those jazz songs which give an intense effect of luxury and silk underwear by pretending to be about slaves naked in the fields. The business of interpretation is obviously very complicated. Literary uses of the problem of free-will and necessity, for example, may be noticed to give curiously bad arguments and I should think get their strength from keeping you in doubt between the two methods. Thus Hardy is fond of showing us an unusually stupid person subjected to very unusually bad luck, and then a moral is drawn, not merely by inference but by solemn assertion, that we are all in the same boat as this person whose story is striking precisely because it is unusual. The effect may be very grand, but to make an otherwise logical reader accept the process must depend on giving him obscure reasons for wishing it so. It is clear at any rate that this grand notion of the inadequacy of life, so various in its means of expression, so reliable a bass note in the arts, needs to be counted as a possible territory of the pastoral. From “Milton and Bentley” in Some Versions of Pastoral: Surely Bentley was right to be surprised at finding Faunus haunting the bower [Paradise Lost ll. 705 - 707], a ghost crying in the cold of Paradise, and the lusts of Pan sacred even in comparison to Eden. There is a Vergilian quality in the lines, haunting indeed, a pathos not mentioned because it is the whole of the story. I suppose that in Satan determining to destroy the innocent happiness of Eden, for the highest political motives, without hatred, not without tears, we may find some echo of the Elizabethan fulness of life that Milton as a poet abandoned, and as a Puritan helped to destroy. On Celine’s Journey to the End of the Night from Some Versions of Pastoral: Voyage au Bout de la Nuit... is not to be placed quickly either as pastoral or proletarian; it is partly the 'underdog’ theme and partly social criticism. The two main characters have no voice or trust in their society and no sympathy with those who have; it is this, not cowardice or poverty or low class, which the war drives home to them, and from then on they have a straightforward inferiority complex; the theme becomes their struggle with it as private individuals.... Life may be black and mad in the second half but Bardamu is not, and he gets to the real end of the night as critic and spectator. This change is masked by unity of style and by a humility which will not allow that one can claim to be sane while living as part of such a world, but it is in the second half that we get Bardamu speaking as Celine in criticism of it. What is attacked may perhaps be summed up as the death-wishes generated by the herds of a machine society, and he is not speaking as 'spokesman of the proletariat’ or with any sympathy for a communist one. ...before claiming the book as proletarian literature you have to separate off the author (in the phrase that Radek used) as a man ripe for fascism. From “The Variants for the Byzantium Poems” in Using Biography: ...she appears to end her penultimate chapter ‘Was Yeats a Christian?’ with the sentiment that he must have been pretty Christian if he could stay friends with Ezra Pound. From “Ulysses: Joyce’s Intentions” in Using Biography: When I was young, literary critics often rejoiced that the hypocrisy of the Victorians had been discredited, or expressed confidence that the operation would soon be complete. So far from that, it has returned in a peculiarly stifling form to take possession of critics of Eng. Lit.; Mr Pecksniff has become the patron saint of many of my colleagues. As so often, the deformity is the result of severe pressure between forces in themselves good. The study of English authors of the past is now centred in the universities, and yet there must be no censorship - no work of admitted literary merit may be hidden from the learners. Somehow we must save poor Teacher’s face, and protect him from the indignant or jeering students, local authorities or parents. It thus came to be tacitly agreed that a dead author usually hated what he described, hated it as much as we do, even, and wanted his book to shame everybody out of being so nasty ever again. This is often called fearless or unflinching criticism, and one of its ill effects is to make the young people regard all literature as a terrific nag or scold. Independently of this, a strong drive has been going on to recover the children for orthodox or traditional religious beliefs;... and when you understand all that, you may just be able to understand how they manage to present James Joyce as a man devoted to the God who was satisfied by the crucifixion. The concordat was reached over his dead body. Bibliography * Seven Types of Ambiguity (1930) * Some Versions of Pastoral (1935) * The Structure of Complex Words (1951) * Milton’s God (1961) * Using Biography (1985) * Essays on Shakespeare (1986) * Faustus and the Censor (1987) * Essays on Renaissance Literature: Volume 1, Donne and the New Philosophy (1993) * Essays on Renaissance Literature: Volume 2, The Drama (1994) * Argufying: Essays on Literature and Culture (1987) * The Strengths of Shakespeare’s Shrew: Essays, Memoirs and Interviews (1996). * The Complete Poems of William Empson - ed. Haffenden * The Royal Beasts and Other Works - London: Chatto & Windus, 1986. Selected books about Empson * Frank Day, Sir William Empson: An Annotated Bibliography, London: Garland, 1984. ISBN 0-8240-9207-4 * Philip and Averil Gardner, The God Approached: A Commentary on the Poems of William Empson, London: Chatto & Windus, 1978. ISBN 0-7011-2213-7 * John Haffenden, William Empson, Vol. 1: Among the Mandarins, Oxford University Press, 2005. ISBN 0-19-927659-5 * John Haffenden, William Empson, Vol. 2: Against the Christians, Oxford University Press, 2006. ISBN 0-19-953992-8 * Christopher Norris and Nigel Mapp, ed., William Empson: The Critical Achievement, Cambridge University Press, 1993. ISBN 0-521-35386-6 Notes and references External links * “William Empson’s Fixated Faith”: an article in The Times Literary Supplement by Eric Griffiths, 24 October 2007 * “The Savage Life”: Sir Frank Kermode reviews vol. 1 of John Haffenden’s biography of William Empson from London Review of Books * “Pleasure, Change, and the Canon”: Sir Frank Kermode’s Tanner Lectures on Human Values at The University of Utah References Wikipedia—https://en.wikipedia.org/wiki/William_Empson
Max Ehrmann (September 26, 1872 – September 9, 1945) was an American writer, poet, and attorney from Terre Haute, Indiana, widely known for his 1927 prose poem "Desiderata" (Latin: "things desired"). He often wrote on spiritual themes. Education Ehrmann was of German descent; both his parents emigrated from Bavaria in the 1840s. Young Ehrmann was educated at the Terre Haute Fourth District School and the German Methodist Church. He received a degree in English from DePauw University in Greencastle, Indiana, which he attended from 1890 to 1894. While there, he was a member of Delta Tau Delta's Beta Beta chapter and was editor of the school newspaper, Depauw Weekly. Ehrmann then studied philosophy and law at Harvard University, where he was editor of Delta Tau Delta's national magazine The Rainbow, circa 1896. Professional life Ehrmann returned to his hometown of Terre Haute, Indiana in 1898 to practice law. He was a deputy state's attorney in Vigo County, Indiana for two years. Subsequently, he worked in his family's meatpacking business and in the overalls manufacturing industry (Ehrmann Manufacturing Co.) At age 40, Ehrmann left the business to write. At age 54, he wrote Desiderata, which achieved fame only after his death. Legacy Ehrmann was awarded Doctor of Letters honorary degree from DePauw University in about 1937. He was also elected to the Delta Tau Delta Distinguished Service Chapter, the fraternity's highest alumni award. Ehrmann died in 1945. He is buried in Highland Lawn Cemetery in Terre Haute, Indiana. In 2010 the city honored Ehrmann with a life-size bronze statue by sculptor Bill Wolfe. He is depicted sitting on a downtown bench, pen in hand, with a notebook in his lap. "Desiderata" is engraved on a plaque that resides next to the statue and lines from the poem are embedded in the walkway. The sculpture is in the collection of Art Spaces, Inc. – Wabash Valley Outdoor Sculpture Collection. Art Spaces also holds an annual Max Ehrmann Poetry Competition. References Wikipedia – http://en.wikipedia.org/wiki/Max_Ehrmann
I remember my mothers words before the first day of school in 1st, 2nd, 3rd, 4th, and 5th grade. “it will be ok. This is a new year. Just be yourself” but back then I didn't have a self, No personality at all. and somewhere along the time that I started to get one, the phrase “just be yourself” started to die and what came as a replacement was “don't be this” “don't be like that” “don't wear this” “suck in your stomach like that” and so I began to write poetry.
I come from a past of both feast and famine, for I have lived with love and riches as I have done without, living day to day not knowing where I would sleep or what I'd even eat. I have loved and lost, and found true love at last. I have been blessed by God even after cursing His Holy name. I have delved into the crevices of madness, and cowered in the shadows of insanity that some may call the place of Hell. In spite of my countless mistakes, I have been delivered from a place of tribulation to one of testimony. As you read the oscillating messages contained in the tales within, please know that every lonesome night of pain and darkness is followed by the breaking dawn of opportunity from the rising of the sun which peers it's shining face above the horizons that separate us from the angels who sing His name on high. And even when the shadows of the darkness overtake our skies again, it's only a matter of what we perceive as time before the light will shine once more to ever light the way.
Born March, 15th, 1968 in a small town called Gettysburg, South Dakota. My father was in the United States Air Force, so during my early childhood we moved a lot. South Dakota, Montana, Texas; but my home is in West Virginia. I hated school and rarely went to class during my high school years. I was a contributing writer to my high school newspaper, a member of the Psychology Club and that's about all I remember during those years. I had few friends and I dropped out of high school during my senior year. Much of that had to do with my mother more than my disdain for going to school. I later went to college to study English Literature, dropped out, and went back several years later to study Psychology and Psychiatric Rehabilitation. I've written for several Mental Health Journals and Newsletters and hosted conferences and seminars on various mental health issues. I have kept a diary since I was nine years old and journals as I got older. I have tons of spiral notebooks of short stories I wrote during those formative years and it wasn't until adulthood that I started writing poetry. I can not say for certain that my poems are any good. But I thought I would put it out there. If nothing else, it makes me feel better. :)
I am a veteran of the U. S. Navy. I served as a helicopter Search and Rescue crewman. I currently work at a VA Hospital in the Midwest continuing to serve our veterans. I have always had this passion to help others and I hope to do my part in helping to make our world a better place before I leave it. Writing poems has always given me an outlet to share my passion with others. I believe that we can be all we were created to be if we keep our passion, that fire burning within our spirits. I look forward to sharing and hopefully getting to know some of you, my fellow poets.
I'm complicated. I have vast emotions, and I live within a sea of myself. I explode I implode. But beneath, and within all of the chaos that surrounds who I am, I remain a good person. I hope you enjoy my poetry, it is a reflection of who I am. Every part of me. Every part of my life.
My name is Eve and I am 25 years old. I write from the depths of my mind and soul, words just fall on my paper with ease. Some things might not even make sense at first, for even me. I make sure to go back and take a look at things. Disect and reconnect all my meanings. If you're a writer, you'll know what I'm talking about.
I'm looking for feedback on my writing! Please leave a comment to let me know what you think :) Im 16. I'm from the USA. I write short stories and poems. I also play the piano . Im here to learn how to improve my work, and to help others improve as well. Please feel free to comment or message me Im open to collaborations with up to two other people. Most of my work is personal, stemming from my desires and the things I've been through. Sometimes they are just random thoughts and feelings. I hope you enjoy my work and I really appreciate those who comment. I love giving and receiving feedback !
