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O Lord! I dread: and that I did not dread
I me repent; and evermore desire
Thee Thee to dread. I open here, and spread
My fault to thee…
O Lord! As I have thee both pray’d, and pray,
(Although I Thee be no alteration.
But that we men, like as ourselves, we say,
Measuring thy justice by our mutation)
Chastise me not, O Lord! In thy furor,
Nor me correct in wrathful castigation
For that thy arrows of fear, of terror,
Of sword, of sickness, of famine, and of fire,
Stick deep in me: I, lo! From mine error,
Am plunged up; as horse out of the mire
With stroke of spur; such is thy hand on me,
That in my flesh, for terror of thy ire,
Is not one point of firm stability;
Nor in my bones there is no steadfastness:
Such is my dread of mutability;
For that I know my frailful wickedness.
-Sir Thomas Wyatt the Elder (1503-1542), from his penitential psalms
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But since penance hath three diverse parts, that is to say, contrition, confession, and satisfaction, the more diligently that any creature exerciseth himself in every one of them, the more near he is unto the eternal bliss; for by those three, like as by so many instruments, we make a perfect rasing and cleansing of the soul from sins. When we be about to rase and do away any manner writing, we first scrape the paper; and by that rasure or scraping, somewhat is taken away of the letters, and there is a deformity of the very perfect knowledge, that the letters may not be perceived and discerned but darkly. If we rase it again, the letters shall be utterly done away and out out of knowledge; and if we do so the third time, then shall nothing of the least letter be seen, but as clean as it ever was. So in like manner we shall remember to be done in our souls for doing away of our sins by the three parts of penance. By the virtue of contrition our sins be forgiven; by confession they be forgotten; but by satisfaction they be so clean done away that no sign or token remaineth in any condition of them, but as clean as ever we were.
– –John Fisher (1469-1535), Catholic theologian, in commentary on the Second Penitential Psalm, from A treatise concerning the fruitful sayings of David the King and Prophet in the seven penitential psalms
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O, for my sake do you with Fortune chide,
The guilty goddess of my harmful deeds,
That did not better for my life provide,
Than public means which public manners breeds.
Thence comes it that my name receives a brand,
And almost thence my nature is subdu’d
To what it works in, like the dyer’s hand:
Pity me then and wish I were renew’d;
Whilst, like a willing patient, I will drink
Potions of eysell, ‘gainst my strong infection;
No bitterness that I will bitter think,
Nor double penance, to correct correction.
Pity me then, dear friend, and I assure ye
Even that your pity is enough to cure me.
-Shakespeare’s sonnet 111
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The panoptic mechanism is not simply a hinge, a point of exchange between a mechanism of power and a function; it is a way of making power relations function in a function, and of making a function function through these power relations.
-Foucault, Discipline and Punish
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Anadiplosis. Anadiplosis is a figure by which the lat word of the first clause is the beginning of the second. An example of Virgill: Now followeth faire Assur, Assur trusting to his steede. Another: With death, death must be recompenced. On mischief, mischief must be heapt. An example of Moses: “For the Lord thy God bringeth thee into a good land, a land that floweth with milke and honie.” Deut.8 Another of Esay: “This is an obstinate people, and dissembling children, children that refuse to heare the voyce of the Lord.” Esa.30. Another of Paule: If we live, we live unto the Lord, if we die, we die unto the Lord.
The use of this figure. This exornation doth not onely serve to the pleasantnesse of sound, but also to adde a certaine increase in the second memeber. Of some this figure is called the Rhetoricall Eccho, for that it carrieth the resemblance of a rebounded voyce, or iterated sound.
-Henry Peacham, The Garden of Eloquence, 1593
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OED on “Anadiplosis”:
Reduplication; the beginning of a sentence, line, or clause with the concluding, or any prominent, word of the one preceding.
With examples from Puttenham and Hobbes:
1589 G. Puttenham Arte Eng. Poesieiii. xix. 167 As thus: Comforte it is for man to haue a wife, Wife chast, and wise..The Greeks call this figure Anadiplosis, I call him the Redouble.
1681 T. Hobbes Art of Rhetoriciv. iv. 148 A Redoubling called Anadyplosis as, ‘The Lord also will be a refuge to the poor, a refuge, I say in due time.’
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Mary Sidney: Psalm LI : Miserere mei, Deus
(The Psalmes of David, 1599)
O Lord, whose grace no limits comprehend,
Sweet Lord, whose mercies stand from measure free;
To me that grace, to me that mercy send,
And wipe, O Lord, my sins from sinful me;
O cleanse, O wash my foule iniquity;
Cleanse still my spots, still wash away my stainings,
Till stains and spots in me leave no remainings.
For I, alas, acknowledging, do know
My filthy fault, my faulty filthiness,
To my soul’s eye incessantly doth show;
Which done to thee, to thee I do confess,
Just Judge, true witness; that for righteousness
Thy doom may pass, against my guilt awarded,
Thy evidence for truth may be regarded.
My mother, lo! when I began to be,
Conceiving me, with me did sin conceive;
And, as with living heat she cherish’d me,
Corruption did like cherishing receive;
But lo, thy love to purest good doth cleave,
And inward truth, which, hardly else discerned,
My truant soul in thy hid school hath learned.
Then )as thy self to lepers hast assign’d)
With hyssop, Lord, with hyssop purge me so,
And that shall cleanse the leapry of my mind;
Make over me thy mercy’s streams to flow,
So shall my whiteness scorn the whitest snow;
To ear and heart send sounds and thoughts of gladness,
That bruised bones may leave away their sadness.
Thy ill-pleas’d eye from my misdeeds avert;
Cancel the registers my sins contain;
Create in me a clean, pure, spotless heart;
Inspire a spirit where love of right may reign,
And cast me not from thee; take not again
Thy breathing grace; again thy comfort send me,
And let the guard of thy free Spirit attend me.
So I to them a guiding hand will be,
Whose faulty feet have wandered from thy way,
And, turn’d from sin, will make return to thee,
Whom, turn’d from thee, sin erst had turn’d astray.
O God, God of my health, O do away
My bloody crime: so shall my tongue be raised
To praise thy truth, enough cannot be praised.
Unlock my lips, shut up with sinful shame,
Then shall my mouth, O Lord, thy honour sing;
For bleeding fuel for thy altars flame,
To gain thy grace what boots it me to bring?
Burnt offerings are to thee no pleasant thing;
The sacrifice that God will holde respected
Is the heart-broken soul, the spirit dejected.
Lastly, O Lord, how so I stand, or fall,
Leave not thy loved Sion to embrace;
But with thy favour build up Salem’s wall,
And still in peace maintain that peaceful place;
Then shalt thou turn a well-accepted face
To sacred fires, with offer’d gifts perfumed,
Till even whole calves on altars be consumed.
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Psalm 51, King James Version
1 Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions.
2 Wash me throughly from mine iniquity, and cleanse me from my sin.
3 For I acknowledge my transgressions: and my sin is ever before me.
4 Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest.
5 Behold, I was shapen in iniquity; and in sin did my mother conceive me.
6 Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom.
7 Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.
8 Make me to hear joy and gladness; that the bones which thou hast broken may rejoice.
9 Hide thy face from my sins, and blot out all mine iniquities.
10 Create in me a clean heart, O God; and renew a right spirit within me.
11 Cast me not away from thy presence; and take not thy holy spirit from me.
12 Restore unto me the joy of thy salvation; and uphold me with thy free spirit.
13 Then will I teach transgressors thy ways; and sinners shall be converted unto thee.
14 Deliver me from bloodguiltiness, O God, thou God of my salvation: and my tongue shall sing aloud of thy righteousness.
15 O Lord, open thou my lips; and my mouth shall shew forth thy praise.
16 For thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering.
17 The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.
18 Do good in thy good pleasure unto Zion: build thou the walls of Jerusalem.
19 Then shalt thou be pleased with the sacrifices of righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon thine altar.
Matthew Ritger 