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> Religious poetry is exactly what we should > be talking about, and it is the only thing we will not talk about > religiously. Amen. > I understand Keston`s terse response to the query about HWWR - after > all, no-one likes to be compared to Donald Davie - but he begs a > number of questions with the claim that HWWR is "manifestly and > overtly &c."...I`d need to look at it again, I remember use of a > number of religious terms, overtly and covertly in puns, and blue > apparitions etc. Enough to make it a dominant? I don`t know, but, > please, Keston, don`t leave it at that. Just the idea that that > sequence "is concerned with" - how we arrive at that identification - > is interesting and, I think, important. Yes. Go for it Keston. After St. Teresa of Avila, St. John of the Cross, John Donne, G.M.Hopkins, and Emily Dickinson, you have "manifestly and overtly etc" situated HWWR in very interesting spheres. HWWR as "teaching of the faith"? Nate says that Karen McCormack says it might be useful to have a look at Bunyan's The Pilgrim's Progress for HWWR. Simon Jarvis's first response was that HWWR was a Hegelian treatise on pain. I, on first reading, identified it with Plato's Phaedrus. Each to their own, it seems. And how you arrived at the identification, that is interesting. What does it mean when someone calls themselves, as you do, a Prynnite? Is that like being a Christian, ie. a follower of Christ? Is there such a phenomenon as the Prynnite Patriachs (cf. Parataxis 5, verse 58, on 'stand-up male captaincy') who are converted on the road to Proctor & Gamble? Awkwardly-phrased questions, but yes, don't leave your thought. Karlien %%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%