The fourth king's gift
of whom we often read,
brought him gifts he didn't need:
gold—for a prince of paradise
whose grace and favour have no price;
frankincense—to raise a
to God, when God's already there;
and myrrh—to keep the flies away
from one who'd never know decay;
and so it was
who brought the useful offering
of homage to the baby Christ—
the blood of children, sacrificed.
Ramah still laments
the murder of her innocents
and will not be consoled, nor see
a heavenly conspiracy—
evil is evil
yet; and yet
her desolation will beget
compassion, strong and bittersweet:
hate sows seeds of its own defeat.
slaughter turns again
relentless mills of human pain
that fuel the generator of
the power of transforming love.
remedy her loss,
yet the despair of Friday's cross
will bring with Sunday's dawning rays
outpourings of amazing grace.
follow the reading of
the story of the magi and Herod in Matthew 2, 1-18
as part of A
Christmas commentary for the carol service at
This is a disquieting poem: depending on context it may be appropriate to subsitute the magi from the sequence "the Last Straw", or The journey of the magi (cont.) when using the Christmas commentary in an event.
Of course the magi were almost certainly not kings, and the only reason that there are conventionally three of them in the story is that there were three gifts, but it is a strong myth and an appropriate reference in the "medieval" style of the Christmas commentary.
The poem originally began with a reflection on types of power, which relied in part for its impact on the slides used to accompany it. I have removed this and may rework it as a separate poem. The rest of the poem has also been significantly re-written around the basic idea since its first performance.