'Rabbi Ben Ezra' by Robert Browning
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Grow old along with me!
The best is yet to be,
The last of life, for which the first was made:
Our times are in His hand
Who saith "A whole I planned,
Youth shows but half; trust God: see all, nor be afraid!"
Not that, amassing flowers,
Youth sighed "Which rose make ours,
Which lily leave and then as best recall?"
Not that, admiring stars,
It yearned "Nor Jove, nor Mars;
Mine be some figured flame which blends, transcends them all!"
Not for such hopes and fears
Annulling youth's brief years,
Do I remonstrate: folly wide the mark!
Rather I prize the doubt
Low kinds exist without,
Finished and finite clods, untroubled by a spark.
Poor vaunt of life indeed,
Were man but formed to feed
On joy, to solely seek and find and feast:
Such feasting ended, then
As sure an end to men;
Irks care the crop-full bird? Frets doubt the maw-crammed beast?
Rejoice we are allied
To That which doth provide
And not partake, effect and not receive!
A spark disturbs our clod;
Nearer we hold of God
Who gives, than of His tribes that take, I must believe.
Then, welcome each rebuff
That turns earth's smoothness rough,
Each sting that bids nor sit nor stand but go!
Be our joys three-parts pain!
Strive, and hold cheap the strain;
Learn, nor account the pang; dare, never grudge the throe!
For thence,--a paradox
Which comforts while it mocks,--
Shall life succeed in that it seems to fail:
What I aspired to be,
And was not, comforts me:
A brute I might have been, but would not sink i' the scale.
What is he but a brute
Whose flesh has soul to suit,
Whose spirit works lest arms and legs want play?
To man, propose this test--
Thy body at its best,
How far can that project thy soul on its lone way?
Yet gifts should prove their use:
I own the Past profuse
Of power each side, perfection every turn:
Eyes, ears took in their dole,
Brain treasured up the whole;
Should not the heart beat once "How good to live and learn?"
Not once beat "Praise be Thine!
I see the whole design,
I, who saw power, see now love perfect too:
Perfect I call Thy plan:
Thanks that I was a man!
Maker, remake, complete,--I trust what Thou shalt do!"
For pleasant is this flesh;
Our soul, in its rose-mesh
Pulled ever to the earth, still yearns for rest;
Would we some prize might hold
To match those manifold
Possessions of the brute,--gain most, as we did best!
Let us not always say,
"Spite of this flesh to-day
I strove, made head, gained ground upon the whole!"
As the bird wings and sings,
Let us cry "All good things
Are ours, nor soul helps flesh more, now, than flesh helps soul!"
Therefore I summon age
To grant youth's heritage,
Life's struggle having so far reached its term:
Thence shall I pass, approved
A man, for aye removed
From the developed brute; a god though in the germ.
And I shall thereupon
Take rest, ere I be gone
Once more on my adventure brave and new:
Fearless and unperplexed,
When I wage battle next,
What weapons to select, what armour to indue.
Youth ended, I shall try
My gain or loss thereby;
Leave the fire ashes, what survives is gold:
And I shall weigh the same,
Give life its praise or blame:
Young, all lay in dispute; I shall know, being old.
For note, when evening shuts,
A certain moment cuts
The deed off, calls the glory from the grey:
A whisper from the west
Shoots--"Add this to the rest,
Take it and try its worth: here dies another day."
So, still within this life,
Though lifted o'er its strife,
Let me discern, compare, pronounce at last,
This rage was right i' the main,
That acquiescence vain:
The Future I may face now I have proved the Past."
For more is not reserved
To man, with soul just nerved
To act to-morrow what he learns to-day:
Here, work enough to watch
The Master work, and catch
Hints of the proper craft, tricks of the tool's true play.
As it was better, youth
Should strive, through acts uncouth,
Toward making, than repose on aught found made:
So, better, age, exempt
From strife, should know, than tempt
Further. Thou waitedst age: wait death nor be afraid!
Enough now, if the Right
And Good and Infinite
Be named here, as thou callest thy hand thine own
With knowledge absolute,
Subject to no dispute
From fools that crowded youth, nor let thee feel alone.
Be there, for once and all,
Severed great minds from small,
Announced to each his station in the Past!
Was I, the world arraigned,
Were they, my soul disdained,
Right? Let age speak the truth and give us peace at last!
Now, who shall arbitrate?
Ten men love what I hate,
Shun what I follow, slight what I receive;
Ten, who in ears and eyes
Match me: we all surmise,
They this thing, and I that: whom shall my soul believe?
Not on the vulgar mass
Called "work," must sentence pass,
Things done, that took the eye and had the price;
O'er which, from level stand,
The low world laid its hand,
Found straightway to its mind, could value in a trice:
But all, the world's coarse thumb
And finger failed to plumb,
So passed in making up the main account;
All instincts immature,
All purposes unsure,
That weighed not as his work, yet swelled the man's amount:
Thoughts hardly to be packed
Into a narrow act,
Fancies that broke through language and escaped;
All I could never be,
All, men ignored in me,
This, I was worth to God, whose wheel the pitcher shaped.
Ay, note that Potter's wheel,
That metaphor! and feel
Why time spins fast, why passive lies our clay,--
Thou, to whom fools propound,
When the wine makes its round,
"Since life fleets, all is change; the Past gone, seize to-day!"
Fool! All that is, at all,
Lasts ever, past recall;
Earth changes, but thy soul and God stand sure:
What entered into thee,
That was, is, and shall be:
Time's wheel runs back or stops: Potter and clay endure.
He fixed thee mid this dance
Of plastic circumstance,
This Present, thou, forsooth, wouldst fain arrest:
Machinery just meant
To give thy soul its bent,
Try thee and turn thee forth, sufficiently impressed.
What though the earlier grooves,
Which ran the laughing loves
Around thy base, no longer pause and press?
What though, about thy rim,
Skull-things in order grim
Grow out, in graver mood, obey the sterner stress?
Look not thou down but up!
To uses of a cup,
The festal board, lamp's flash and trumpet's peal,
The new wine's foaming flow,
The Master's lips a-glow!
Thou, heaven's consummate cup, what need'st thou with earth's wheel?
But I need, now as then,
Thee, God, who mouldest men;
And since, not even while the whirl was worst,
Did I,--to the wheel of life
With shapes and colours rife,
Bound dizzily,--mistake my end, to slake Thy thirst:
So, take and use Thy work:
Amend what flaws may lurk,
What strain o' the stuff, what warpings past the aim!
My times be in Thy hand!
Perfect the cup as planned!
Let age approve of youth, and death complete the same!
Editor 1 Interpretation
The Profound Wisdom of Rabbi Ben Ezra
Robert Browning's poem "Rabbi Ben Ezra" is a masterpiece of philosophical and theological musing that explores the nature of existence, faith, and the human condition. This poem is one of the most significant works of Browning and is considered a classic in the genre of religious poetry.
Browning's poem is written in the form of a dialogue between the speaker and Rabbi Ben Ezra, a famous Jewish philosopher and scholar from the twelfth century. The poem is divided into three stanzas, each of which deals with a different aspect of life and faith.
The First Stanza: The Nature of Life
The first stanza of the poem focuses on the nature of life and its purpose. Through the voice of Rabbi Ben Ezra, Browning conveys the idea that life is an opportunity to learn, to grow, and to fulfill one's destiny. He emphasizes the importance of accepting the limitations of life and making the most of the opportunities that come our way.
The stanza begins with the famous line, "Grow old along with me! The best is yet to be," which is a call to embrace life in all its complexity and to look forward to what the future holds. Rabbi Ben Ezra argues that life is not just a fleeting moment but a journey that is meant to be embraced and experienced fully.
As the stanza progresses, Browning explores the concept of time and how it shapes our experiences. He questions the idea of living in the present moment and argues that the past and future are equally important in shaping our lives.
The stanza also highlights the importance of accepting the inevitable changes that life brings, including death. Rabbi Ben Ezra suggests that death is not something to be feared but rather a necessary and natural part of life.
The Second Stanza: The Nature of Faith
The second stanza of the poem explores the nature of faith and its role in our lives. Through the voice of Rabbi Ben Ezra, Browning suggests that faith is not about blind obedience but rather a quest for knowledge and understanding.
The stanza begins with the line, "Not on the vulgar mass called 'work,'" which suggests that faith is not just about performing religious rituals but rather a way of life that encompasses all aspects of our being.
Rabbi Ben Ezra argues that faith is not about conforming to the beliefs of others but rather a personal journey of discovery. He emphasizes the importance of seeking knowledge and understanding as a means of deepening one's faith.
The stanza also explores the concept of God and the role of religion in our lives. Rabbi Ben Ezra suggests that God is not a distant and unapproachable being but rather a presence that can be felt and experienced in our daily lives.
Overall, the second stanza emphasizes the importance of faith as a means of finding meaning and purpose in life.
The Third Stanza: The Nature of Love
The third and final stanza of the poem explores the nature of love and its role in our lives. Through the voice of Rabbi Ben Ezra, Browning suggests that love is not just a fleeting emotion but rather a force that shapes our lives and relationships.
The stanza begins with the line, "Therefore I summon age to grant, / Some memory of that ecstasy," which suggests that love is a source of joy and happiness that should be cherished and remembered.
Rabbi Ben Ezra argues that love is not just about romantic relationships but rather a force that can be experienced in all aspects of our lives. He emphasizes the importance of cultivating love in all our relationships, including our relationship with God.
The stanza also explores the concept of death and how it relates to love. Rabbi Ben Ezra suggests that love is eternal and that even in death, our love for others lives on.
Overall, the third stanza emphasizes the importance of love as a means of finding happiness and fulfillment in life.
Conclusion
In conclusion, Robert Browning's poem "Rabbi Ben Ezra" is a profound work that explores the nature of life, faith, and love. Through the voice of Rabbi Ben Ezra, Browning conveys a message of hope, wisdom, and understanding that resonates with readers of all ages.
The poem is a testimony to the power of human thought and the enduring nature of religious and philosophical inquiry. It challenges us to embrace life fully, seek knowledge and understanding, and cultivate love in all aspects of our lives.
Overall, "Rabbi Ben Ezra" is a masterpiece of poetry that stands as a testament to the enduring nature of human wisdom and the power of the human spirit to find meaning and purpose in life.
Editor 2 Analysis and Explanation
Rabbi Ben Ezra: A Masterpiece of Poetry
Robert Browning's "Rabbi Ben Ezra" is a masterpiece of poetry that has stood the test of time. The poem is a philosophical and spiritual exploration of life, death, and the human condition. It is a profound reflection on the nature of existence and the role of faith in our lives. In this analysis, we will explore the themes, structure, and language of the poem, and examine how Browning uses these elements to create a powerful and enduring work of art.
Themes
At its core, "Rabbi Ben Ezra" is a meditation on the meaning of life. The poem begins with the speaker addressing the titular Rabbi Ben Ezra, who was a 12th-century Jewish philosopher and scholar. The speaker asks the Rabbi to teach him the secrets of life and to help him understand the purpose of his existence. The Rabbi responds by offering a series of philosophical and spiritual insights that form the basis of the poem's themes.
One of the central themes of the poem is the idea that life is a journey of self-discovery. The Rabbi tells the speaker that life is a "trial" and a "task" that we must undertake in order to learn and grow. He suggests that we should embrace the challenges and difficulties of life, as they are opportunities for us to become better versions of ourselves. This theme is encapsulated in the famous line, "Grow old along with me! The best is yet to be."
Another important theme of the poem is the idea that death is not an end, but a new beginning. The Rabbi suggests that death is a natural part of the cycle of life, and that it is not something to be feared or avoided. He argues that death is a necessary step in our spiritual evolution, and that it is only through death that we can achieve true enlightenment. This theme is expressed in the lines, "For thence, - a paradox / Which comforts while it mocks, - / Shall life succeed in that it seems to fail: / What I aspired to be, / And was not, comforts me."
Structure
The structure of "Rabbi Ben Ezra" is complex and multi-layered. The poem is written in 12 stanzas, each of which contains six lines. The rhyme scheme is ABABAB, which gives the poem a sense of symmetry and balance. However, the poem is not strictly structured, and Browning uses enjambment and irregular meter to create a sense of fluidity and movement.
The poem is divided into three sections, each of which explores a different aspect of the poem's themes. The first section is an introduction, in which the speaker addresses Rabbi Ben Ezra and asks him to teach him the secrets of life. The second section is a philosophical and spiritual exploration of the nature of existence, death, and the human condition. The third section is a conclusion, in which the speaker reflects on the Rabbi's teachings and expresses his gratitude for the wisdom he has received.
Language
Browning's use of language in "Rabbi Ben Ezra" is masterful. He employs a range of literary devices, including metaphor, allusion, and symbolism, to create a rich and evocative work of art. One of the most striking aspects of the poem's language is its use of paradox. Browning uses paradox to express complex and contradictory ideas in a way that is both profound and accessible. For example, he writes, "All we have willed or hoped or dreamed of good shall exist; / Not its semblance, but itself."
Another important aspect of the poem's language is its use of biblical allusion. Browning draws on a range of biblical stories and characters to create a sense of depth and resonance. For example, he alludes to the story of Job, who suffered greatly but remained faithful to God. He also references the story of Moses, who led the Israelites out of slavery and into the promised land. These allusions serve to connect the poem to a broader spiritual and cultural tradition, and to give it a sense of universality.
Conclusion
In conclusion, "Rabbi Ben Ezra" is a masterpiece of poetry that explores the deepest questions of human existence. Browning's use of language, structure, and themes creates a work of art that is both profound and accessible. The poem's message of hope, faith, and self-discovery has resonated with readers for over a century, and it continues to inspire and uplift us today. As the Rabbi says, "All's love, yet all's law." In other words, life may be a mystery, but it is also a gift, and it is up to us to make the most of it.
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