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But ye faire Dames, the worlds deare ornaments, And liuely images of heauens light, Let not your beames with such disparagements Be dimd, and your bright glorie darkned quight, But mindfull still of your first countries sight, Doe still preserve your first informed grace, Whose shadow yet shynes in your beauteous face.

But gentle Loue, that loiall is and trew, Will more illumine your resplendent ray, And adde more brightnesse to your goodly hew, From light of his pure fire, which by like way Kindled of yours, your likenesse doth display, Like as two mirrours by opposd reflexion, Doe both expresse the faces first impression.

Therefore to make your beautie more appeare, It you behoues to loue, and forth to lay That heauenly riches, which in you ye beare, That men the more admyre their fountaine may, For else what booteth that celestiall ray, If it in darknesse be enshrined euer, That it of louing eyes be vewed neuer?

For if you loosely loue without respect, It is no loue, but a discordant warre, Whose vnlike parts amongst themselues do iarre. For all that like the beautie which they see, Streight do no loue: But they which loue indeede, looke otherwise, With pure regard and spotlesse true intent, Drawing out of the obiect of their eyes, A more refyned forme, which they present Vnto their mind, voide of all blemishment; Which it reducing to her first perfection, Beholdeth free from fleshes frayle infection.

And then conforming it vnto the light, Which in it selfe hath remaining still Of that first Sunne, yet sparckling in his sight, Thereof he fashions in his higher skill, An heauenly beautie to his fancies will, And it embracing in his mind entyre, The mirrour of his owne thought doth admyre.

Which seeing now so inly faire to be, As outward it appeareth to the eye, And with his spirits proportion to agree, He thereon fixeth all his fantasie, And fully setteth his felicitie, Counting it fairer, then it is indeede, And yet indeede her fairenesse doth exceede.

For louers eyes more sharpely sighted bee Then other mens, and in deare loues delight See more then any other eyes can see, Through mutuall receipt of beames bright, Which carrie priuie message to the spright, And to their eyes that inmost faire display, As plaine as light discouers dawning day.

Therein they see through amourous eye-glaunces, Armies of loues still flying too and fro, Which dart at them their litle fierie launces, Whom hauing wounded, backe againe they go, Carrying compassion to their louely foe; Who seeing her faire eyes so sharpe effect, Cures all their sorrowes with one sweete aspect.

In which how many wonders doe they reede To their conceipt, that others neuer see, Now of her smiles, with which their soules they feede, Like Gods with Nectar in their bankets free, Now of her lookes, which like to Cordials bee; But when her words embassade forth she sends, Lord how sweete musicke that vnto them lends.

Sometimes vpon her forhead they behold A thousand Graces masking in delight, Sometimes within her eye-lids they vnfold Ten thousand sweet begards, which to their sight Doe seeme like twinckling starres in frostie night: But on her lips like rosy buds in May, So many millions of chaste pleasure play.

But all those follies now I do reproue, And turned haue the tenor of my string, The heauenly prayses of true loue to sing. And ye that wont with greedy vaine desire To reade my fault, and wondring at my flame, To warme your selues at my wide sparckling fire, Sith now that heat is quenched, quench my blame, And in her ashes shrowd my dying shame: There they in their trinall triplicities About him wait, and on his will depend, Either with nimble wings to cut the skies, When he them on his messages doth send, Or on his owne dread presence to attend, Where they behold the glorie of his light, 70 And caroll Hymnes of loue both day and night.

But pride impatient of long resting peace, Did puffe them vp with greedy bold ambition, 80 That they gan cast their state how to increase, Aboue the fortune of their first condition, And sit in Gods owne seat without commission: The brightest Angell, euen the Child of light Drew millions more against their God to fight.

So that the next off-spring of the Makers loue, Next to himselfe in glorious degree, Degendering to hate fell from aboue Through pride; for pride and loue may ill agree And now of sinne to all ensample bee: How then can sinfull flesh in selfe assure, Sith purest Angels fell to be impure?

But that eternall fount of loue and grace, Still flowing forth his goodnesse vnto all, Now seeing left a waste and emptie place In his wyde Pallace, through those Angels fall, Cast to supply the same, and to enstall A new vnknowen Colony therein, Whose root from earths base Groundworke shold begin.

According to an heauenly patterne wrought, Which he had fashiond in his wise foresight, He man did make most beautifull and fayre, Endewd with wisedomes riches, heauenly, rare.

Such he him made, that he resemble might Himselfe, as mortall thing immortall could; Him to be Lord of euery liuing wight, He made by loue out of his owne like mould, In whom he might his mightie selfe behould: Where they for euer should in bonds remaine, Of neuer dead, yet euer dying paine,.

Till that great Lord of Loue, which him at first Made of meere loue, and after liked well Seeing him lie like creature long accurst, In that deepe horror of desperyred hell, Him wretch in doole would let no lenger dwell, But cast out of that bondage to redeeme, And pay the price, all were his debt extreeme.

Out of the bosome of eternall blisse, In which he reigned with his glorious fyre, He downe descended, like a most demisse And abject thrall, in fleshes fraile attyre, That he for him might pay sinnes deadly hyre, And him restore vnto that happie state, In which he stood before his haplesse fate.

In flesh at first the guilt committed was, Therefore in flesh it must be satisfyde: Nor spirit, nor Angell, though they man surpas, Could make amends to God for mans misguyde, But onely man himselfe, who self did slyde.

So taking flesh of sacred virgins wombe, For mans deare sake he did a man become. And that most blessed bodie, which was borne Without all blemish or reproachfull blame, He freely gaue to be both rent and torne Of cruell hands, who with despightfull shame Reuyling him, that them most vile became, At length him nayled on a gallow tree, And slew the iust, by most vniust decree.

O huge and most vnspeakable impression Of loues deepe wound, the pierst the piteous hart Of that deare Lord with so entyre affection, And sharply launching euery inner part, Dolours of death into his soule did dart; Doing him die, that neuer it deserued, To free his foes, that from his heast had swerued.

What hart can feele least touch of so sore launch, Or thought can think the depth of so deare wound? Or what can prize that thy most precious blood?

Ay me; what can vs lesse then that behoue? Had he required life of vs againe, Had it beene wrong to aske his owne with gaine?

He gaue vs life, he it restored lost; Then life we least, that vs so litle cost. Him first to loue, great right and reason is, Who first to vs our life and being gaue; And after when we fared had amisse, Vs wretches from the second death did saue; And last the food of life, which now we haue, Euen himselfe in his deare sacrament, To feede our hungry soules vnto vs lent.

Then next to loue our brethren, that were made Of that selfe mould, and that selfe makers hand, That we, and to the same againe shall fade, Where they shall haue like heritage of land, How euer here on higher steps we stand; Which also were with selfe same price redeemed That we, how euer of vs light esteemed.

Such mercy he by his most holy reede Vnto vs taught, and to approve it trew, Ensampled it by his most righteous deede, Shewing vs mercie miserable crew, That we the like should to the wretches shew, And love our brethren; thereby to approue, How much himselfe that loued vs, we loue.

Beginne from first, where he encradled was In simple cratch, wrapt in a wad of hay, Betweene the toylefull Oxe and humble Asse, And in what rags, and in how base aray, The glory of our heauenly riches lay, When him the silly Shepheards came to see, Whom greatest Princes sought on lowest knee.

From thence reade on the storie of his life, His humble carriage, his vnfaulty wayes, His cancred foes, his fights, his toyle, his strife, His paines, his pouertie, his sharpe assayes, Through which he past his miserable dayes, Offending none, and doing good to all, Yet being malist both of great and small.

Then let thy flinty hart that feeles no paine, Empierced be with pittifull remorse, And let thy bowels bleede in euery vaine, At sight of his most sacred heauenly corse, So torne and mangled with malicious forse, And let thy soule, whose sins his sorrows wrought, Melt into teares, and grone in grieued thought.

Then shalt thou feele thy spirit so possest, And ravisht with deuouring great desire Of his deare selfe, that shall thy feeble brest Inflame with loue, and set thee all on fire With burning zeale, through euery part entire, That in no earthly thing thou shalt delight, But in his sweet and amiable sight.

All which are made with wondrous wide respect, And all with admirable beautie deckt. By view whereof, it plainely may appeare, That still as euery thing doth vpward tend, And further is from earth, so still more cleare And faire it growes, till to his perfect end Of purest beautie, it at last ascend: And tell me then, what hast thou euer seene, That to their beautie may compared bee, Or can the sight that is most sharpe and keene, 60 Endure their Captains flaming head to see?

How much lesse those, much higher in degree, And so much fairer, and much more then these, As these are fairer then the land and seas?

And as these heauens still by degrees arize, Vntill they come to their first Mouers bound, That in his mightie compasse doth comprize, And carrie all the rest with him around, So those likewise doe by degrees redound, And rise more faire, till they at last ariue To the most faire, whereto they all do striue.

Faire is the heauen, where happie soules haue place, In full enioyment of felicitie, 80 Whence they doe still behold, the glorious face Of the diuine eternall Maiestie ; More faire is that, where those Idees on hie Enraunged be, which Plato so admyred, And pure Intelligences from God inspyred.

Yet fairer is that heauen, in which doe raine The soueraine Powres and mightie Potentates , Which in their high protections doe containe All mortall Princes, and imperiall States; And fayrer yet, whereas the royall Seates 90 And heauenly Dominations are set, From whom all earthly gouernance is fet.

These thus in faire each other farre excelling, As to the Highest they approach more neare, Yet is that Highest farre beyond all telling, Fairer then all the rest which there appeare, Though all their beauties ioynd together were: How then can mortall tongue hope to expresse, The image of such endlesse perfectnesse?

Cease then my tongue, and lend vnto my mynd Leaue to bethinke how great that beautie is, Whose vtmost parts so beautifull I fynd, How much more those essentiall parts of his, His truth, his loue, his wisedome, and his blis, His grace, his doome, his mercy and his might, By which he lends vs of himselfe a sight.

The meanes therefore which vnto vs is lent, Him to behold, is on his workes to looke, Which he hath made in beauty excellent, And in same, as in a brasen booke, To reade enregistred in euery nooke His goodnesse, which his beautie doth declare, For all thats good, is beautifull and faire.

Humbled with feare and awfull reuerence, Before the footestoole of his Maiestie, Throw thy selfe downe with trembling innocence, Ne dare looke vp with corruptible eye, On the dred face of that great Deity , For feare, lest if he chaunce to looke on thee, Thou turne to nought, and quite confounded be.

But lowly fall before his mercie seat, Close couered with the Lambes integrity, From the iust wrath of his auengefull threate, That sits vpon the righteous throne on hy: His throne is built vpon Eternity, More firme and durable then steele or brasse, Or the hard diamond, which them both doth passe.

Light farre exceeding that bright blazing sparke, Which darted is from Titans flaming head, That with his beames enlumineth the darke And dampish aire, wherby al things are red: Whose nature yet so much is maruelled Of mortall wits, that it doth much amaze The greatest wisards, which thereon do gaze.

But that immortall light which there doth shine, Is many [thousand] times more bright, more cleare, More excellent, more glorious, more diuine, Through which to God all mortall actions here, And euen the thoughts of men do plaine appeare: With the great glorie of that wondrous light, His throne is all encompassed around, And hid in his owne brightnesse from the sight Of all that looke thereon with eyes vnsound: There in his bosome Sapience doth sit, The soueraine dearling of the Deity , Clad like a Queene in royall robes, most fit For so great powre and perelesse maiestie.

And all with gemmes and iewels gorgeously Adornd, that brighter then the starres appeare, And make her natiue brightnes seem more cleare.

Both heauen and earth obey vnto her will, And all the creatures which they both containe: For of her fulnesse which the world doth fill, They all partake, and do in state remaine, As their great Maker did at first ordaine, Through obseruation of her high beheast, By which they first were made, and still increast.

The fairenesse of her face no tongue can tell, For she the daughters of all wemens race, And Angels eke, in beautie doth excell, Sparkled on her from Gods owne glorious face, And more increast by her owne goodly grace, That it doth farre exceed all humane thought, Ne can on earth compared be to ought.

Ne could that Painter had he liued yet Which pictured Venus with so curious quill, That all posteritie admyred it, Haue purtrayd this, for all his maistring skill; Ne she her selfe, had she remained still, And were as faire, as fabling wits do fayne, Could once come neare this beauty souerayne.

But had those wits the wonders of their dayes, Or that sweete Teian Poet which did spend His plenteous vaine in setting forth her prayse, Seene but a glims of this, which I pretend, How wondrously would he her face commend, Aboue that Idole of his fayning thought, That all the world should with his rimes be fraught?

Let Angels which her goodly face behold And see at will, her soueraigne praises sing, And those most sacred mysteries vnfold, Of that faire loue of mightie heauens king.

But who so may, thrise happie man him hold, Of all on earth, whom God so much doth grace, And lets his owne Beloued to behold: For in the view of her celestiall face, All ioy, all blisse, all happinesse haue place, Ne ought on earth can want vnto the wight, Who of her selfe can win the wishfull sight.

None thereof worthy be, but those whom shee Vouchsafeth to her presence to receaue, And letteth them her louely face to see, Whereof such wondrous pleasures they conceaue, And sweete contentment, that it doth bereaue Their soule of sense, through infinite delight, And them transport from flesh into the spright.

Ne from thenceforth doth any fleshly sense, Or idle thought of earthly things remaine, But all that earst seemd sweet, seemes now offense, And all that pleased earst, now seemes to paine, Their ioy, their comfort, their desire, their gaine, Is fixed all on that which now they see, All other sights but fayned shadowes bee.

Ah then my hungry soule, which long hast fed On idle fancies of thy foolish thought, And with false beauties flattring bait misled, Hast after vaine deceiptfull shadowes sought, Which all are fled, and now haue left thee nought, But late repentance through thy follies prief; Ah cease to gaze on matter of thy grief.

And looke at last vp to that soueraine light, From whose pure beams al perfect beauty springs, That kindleth loue in euery godly spright, Euen the loue of God, which loathing brings Of this vile world, and these gay seeming things; With whose sweete pleasures being so possest, Thy straying thoughts henceforth for euer rest.

Return to Renascence Editions. Along with the original Hebrew , the corresponding transliteration [a] and English translation are listed below. As long as in the heart, within, A Jewish soul still yearns, And onward, towards the ends of the east , an eye still gazes toward Zion ; Our hope is not yet lost, The hope two thousand years old, To be a free nation in our land, The land of Zion and Jerusalem.

The official text of Hatikvah is relatively short; indeed it is a single complex sentence , consisting of two clauses: Below is the full text of the nine-stanza poem Tikvatenu by Naftali Herz Imber.

The current version of the Israeli national anthem corresponds to the first stanza of this poem and the amended refrain. Some religious Jews have criticised "Hatikvah" for its lack of religious emphasis: There is no mention of God or the Torah.

But he did not object to the singing of "Hatikvah", and in fact endorsed it. Liberalism and the Right to Culture , written by Avishai Margalit and Moshe Halbertal, provides a social scientific perspective on the cultural dynamics in Israel, a country that is a vital home to many diverse religious groups.

As Margalit and Halbertal continue to discuss, "Hatikvah" symbolises for many Arab-Israelis the struggle of loyalty that comes with having to dedicate oneself to either their historical or religious identity.

Specifically, Arab Israelis object to "Hatikvah" due to its explicit allusions to Jewishness. From time to time proposals have been made to change the national anthem or to modify the text in order to make it more acceptable to non-Jewish Israelis.

From Wikipedia, the free encyclopedia. For the political party, see Hatikva political party. For the Tel Aviv neighbourhood, see Hatikva Quarter.

BBC recording from 20 April of Jewish survivors of the Bergen-Belsen concentration camp singing Hatikvah , only five days after their liberation by Allied forces.

The words sung are from the original poem by Imber. The letter e in parentheses, e , indicates a schwa that should theoretically be voiceless, but is usually pronounced as a very short e in modern Israeli Hebrew.

In contrast, the letter a in parentheses, a , indicates a very short a that should theoretically be pronounced, but is usually not voiced in modern Israeli Hebrew.

Retrieved May 16, Retrieved 24 August Confronting Life in the Nazi Ghettos and Camps , p. Baroque and classic eras; Torban Tuning and repertoire , Torban.

For Iraqi and Persian Jews, for example, the Land of Israel was in the west, and it was to this direction that they focused their prayers.

Johns Hopkins University Press. It is the Jewish anthem, it is not the anthem of the non-Jewish citizens of Israel. I fail to understand how an enlightened, sane Jew allows himself to ask a Muslim person with a different language and culture, to sing an anthem that was written for Jews only.

The New York Times. Retrieved 29 April The Jewish Daily Forward. The Jewish Daily Forward recording. A proposed modified version.

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