Song The chimney sweepers Wash their faces and forget to wash the neck; The lighthouse keepers

Let the lamps go out and leave the ships to wreck; The prosperous baker Leaves the rolls in hundreds in the oven to burn; The undertaker Pins a small note on the coffin saying, "Wait till I return, I've got a date with Love." And deep-sea divers Cut their boots off and come bubbling to the top, And engine-drivers Bring expresses in the tunnel to a stop; The village rector Dashes down the side-aisle half-way through a psalm; The sanitary inspector Runs off with the cover of the cesspool on his armTo keep his date with Love. the Hunchback in the Park" represents the relegation of the individual in a society that prefers the normal over the abnormal. The dialectical pair in accordance with hierarchy in such a stance would be normal/abnormal. The park represents a place of social communion. The hunchback appears to be isolated even in such a social setting: "a solitary mister". He appears to be propped up between the 'trees and water'; that is, he appears to be foregrounded in nature owing to his isolation. His reference of time is indicated by the bell at dark. His is a stagnant , sterile existence. The hunchback in the park A solitary mister Propped between trees and water From the opening of the garden lock That lets the trees and water enter Until the Sunday sombre bell at dark Eating bread from a newspaper Drinking water from the chained cup That the children filled with gravel In the fountain basin where I sailed my ship Slept at night in a dog kennel But nobody chained him up.

His preoccupation against nature attributes to him traits of an animal existence. He comes across as an animal as he eats from a newspaper and drinks water from his 'chained' cup. The idea of being 'chained' highlights the qualities of a limited existence. The first part of the poem appears to be narrated through the consciousness of a child. The boy says that he hunchback slept in the fountain basin where he sailed his ship. The basin functioned as a dog kennel, and the man slept in it. 'Like the park birds he came early Like the water he sat down And Mister they called Hey mister The truant boys from the town Running when he had heard them clearly On out of sound He came early like the park birds, says the speaker. He is thus endowed with an animal existence that is kinetic. And yet when the speaker of the poem states that he sat down like 'water', this animal life is attributed with a vegetative existence. The term' water' also lends the person in question a kind of transparency. He is unknown to the ones around them; they do not address him by his first name but by an anonymous 'mister'. The hunchback heard the malingerers though they were well out of hearing distance. This proves that his sensory perceptions were quite sharp to the mockeries hurled at him. He runs to escape from the poking words of the truant boys. They laughed even while he shook the paper to withdraw into his shell from the routine affairs of the world that did not care for the hunchback. He was not only bent physically, but also by life's oppressions. He was a specimen or spectacle to the so-called normal world. Therefore the place he was positioned in came across to the spectators as a zoo, as he was caged in the atrocities of life. Akin to an animal, he follows his instincts and runs for his life past the park-keeper with his stick that was his only support. The stick appears to be conspicuous in its support to the hunchback as compared to the human beings around. Past lake and rockery Laughing when he shook his paper Hunchbacked in mockery Through the loud zoo of the willow groves Dodging the park keeper With his stick that picked up leaves. And the old dog sleeper Alone between nurses and swans While the boys among willows Made the tigers jump out of their eyes

To roar on the rockery stones And the groves were blue with sailors.

The old dog sleeper was alone among nurses and swans. The first (the nurses)being an epitome of service and the second(the swans) an ideal of beauty. The hunchback could not contribute in both these aspects to society .The groves appeared to be blue instead of green as the sailors in uniform foregrounded the scene. The boys appeared to infuriate even the tigers, as their eyes jumped out of their sockets.

Made all day until bell time A woman figure without fault Straight as a young elm Straight and tall from his crooked bones That she might stand in the night After the locks and chains To escape from his humdrum existence, the hunchback conjures up an imaginary partner -a woman figure without fault. She is perfect to the extent of perfection. She is as straight as the elm as compared to the hunchback. "Straight and tall from his crooked bones" also points to the belief of Semitic religions that the Woman was created from the ribs of Man. The concept therefore comes across as an inversion of the woman as an imperfection as compared to the Man. The poet thus appears to invert the dialectical pair-Man/Woman, Normal/Abnormal to Woman/Man. She may with stand the 'locks and chains', as she is mentally stronger.

Made all day until bell time A woman figure without fault Straight as a young elm Straight and tall from his crooked bones That she might stand in the night After the locks and chains Meanwhile, the park is compared to a unmade bed owing to its messy nature-crowded with the "After the railings and shrubberies/The birds the grass the trees the lake/And the wild boys innocent as strawberries." Though the boys are wild and reckless they are as innocent as strawberries. They is no ulterior motive to them as they are just like that. They followed the hunchback to his kennel in the dark just out of sheer curiosity. Whether he is relegated or regarded, he reverts to his beastly being, for, life does not open new avenues for him.

All night in the unmade park After the railings and shrubberies The birds the grass the trees the lake And the wild boys innocent as strawberries Had followed the hunchback To his kennel in the dark.

God
THOUGHT of the Infinite--the All! Be thou my God.

Lover Divine, and Perfect Comrade! Waiting, content, invisible yet, but certain, Be thou my God.

Thou--thou, the Ideal Man! Fair, able, beautiful, content, and loving, Complete in Body, and dilate in Spirit, Be thou my God.

O Death--(for Life has served its turn;) 10 Opener and usher to the heavenly mansion! Be thou my God.

Aught, aught, of mightiest, best, I see, conceive, or know, (To break the stagnant tie--thee, thee to free, O Soul,) Be thou my God.

Or thee, Old Cause, when'er advancing; All great Ideas, the races' aspirations, All that exalts, releases thee, my Soul! All heroisms, deeds of rapt enthusiasts, Be ye my Gods! 20

Or Time and Space! Or shape of Earth, divine and wondrous! Or shape in I myself--or some fair shape, I, viewing, worship, Or lustrous orb of Sun, or star by night: Be ye my Gods.

Walt Whitman

Gods is the poem which expounds Whitmans concept of the Ideal Man as one who is complete in body and dilate in spirit. To such a man death is only a passage into eternity. The narrator sees God as a divine lover and a perfect comrade; Though He is invisible, He waits contently and the narrator feels certain that this divine being is really his God. For anyone to become the Ideal Man, he should be fair, able, beautiful, content and loving. He should be complete in body and dilate in spirit; whose spirit is adaptable enough to embrace all shades of experience; Then God can be his God. Death will come only when life has served its turn. Life and death are the openers and ushers to the heavenly mansion. This is the narrators belief that God would be his God. The aught of the mightiest would be best if the narrator sees it, conceives or know. The sole immediate purpose is to break the stagnant ties and free his soul, which will only be possible if God would be his God. The great noble ideas, the aspirations of all the racial communities of the world, all kinds of heroism and all the deeds of rapt enthusiasts would come to past if only God become his God. The race against time and space, the divine and wondrous knowledge of the shape of the earth and everything on it, the different manner of worship of mankind, and the wisdom of the lustrous orbit of the sun by day or the star by night are all anticipated because God became his God.

Give All to Love

BY RALPH W ALDO EMERSON

Give all to love; Obey thy heart; Friends, kindred, days, Estate, good-frame, Plans, credit and the Muse, Nothing refuse.

T is a brave master; Let it have scope: Follow it utterly, Hope beyond hope: High and more high It dives into noon, With wing unspent, Untold intent: But it is a god,

Knows its own path And the outlets of the sky.

It was never for the mean; It requireth courage stout. Souls above doubt, Valor unbending, It will reward, They shall return More than they were, And ever ascending.

Leave all for love; Yet, hear me, yet, One word more thy heart behoved, One pulse more of firm endeavor, Keep thee to-day, To-morrow, forever, Free as an Arab Of thy beloved.

Cling with life to the maid; But when the surprise, First vague shadow of surmise Flits across her bosom young,

Of a joy apart from thee, Free be she, fancy-free; Nor thou detain her vestures hem, Nor the palest rose she flung From her summer diadem.

Though thou loved her as thyself, As a self of purer clay, Though her parting dims the day, Stealing grace from all alive; Heartily know, When half-gods go,

The gods arrive. Give all to love is a poem, where the poet explains about giving all that you have
for your love and love like there is not another day with you. He says initially; to give up all that you have in life, like friends, wealth, fame, plans, muse as nothing will get back to you. He says to follow the heart and do things accordingly. To give up all the pleasures in life, it does take a great deal of courage and let it have some scope and reason for you to let go of your valuable treasures. For the courage taken in letting go all the worldly possessions that you hold, you need not keep hope that it will get back one day. But yes, all these are returned in another format to you and because of the humbleness and sincerity you may even be blessed with more. Initially he says about giving up everything that you posses for a cause and later he says to give up all that you have for love. Here he says that no matter what you posses give up all that you have for your love. Love her as though you have not loved before and every minute and every second being with her is precious and giving up for her is the best thing ever felt. Though at the end, you may have to part her, and you miss all the love that you shared with her, when your heat gets heavy, and when you feel God has left on you, still God is with you and you would get along with the new ventures that has been designed for you. In this poem, the poet says that giving up your possessions for any cause does, require some courage and strength, but however when you are giving it up for a genuine cause, you will be

rewarded in life with twice the riches that you possessed initially. This poem leaves a thought for the reader.