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The Pulter Project
pulterproject.northwestern.edu
Poem 16

The
Revolution1

Edited by Elizabeth Scott-Baumann

A poem written in the mid-seventeenth century with the title ‘The Revolution’ might invite political interpretation, but this was not the word’s primary meaning in the period and Pulter keeps the astronomical and spiritual senses firmly in the foreground. (On Pulter’s use of “revolution” see also Immense Fount of Truth48 and Why Art Thou Sad at the Approach of Night47.) Taking its cue from God’s creation of everything, this poem goes on to explore a darker possibility: the withdrawal of God’s light. Pulter combines her modern, Copernican and Galilean, understanding of the universe with that of Genesis. The scientific and spiritual are combined even at the level of individual words: Pulter describes God “circumvolv[ing]” everything, a verb that can be transitive or intransitive. So God both turns everything on earth (creates the revolutions of the planets identified in contemporary cosmology) and encircles it (in that he gives life to everything).

Like The Hope65, this poem explores the prospect of physical dissolution—of death—and rejoices at the possibility of spiritual rebirth. While this process of violent purification is enabled by God, Pulter imagines it through the language of both atomism and of alchemy. The question “Who can Thy infinite power rehearse / Which didst create this universe / And canst to atoms it disperse?” harnesses atomist thinking to a Christian account of creation, and defies the suggestion that it is possible ever fully to explain (“rehearse”) God’s power. The prospect of a God for whom annihilation is “easy” evokes the wrathful Old Testament God, and Pulter also brings in alchemical processes here. She welcomes physical annihilation, saying that it would purify her to a matter-less, formless soul (ll. 25-27), and the verb she uses twice for this process, “calcine”, is alchemical, meaning to purify a substance to quicklime by burning it. When Pulter’s speaker herself becomes a burning light (ll. 49-51) she considers using her own power, in turn, to “calcine” the mortal world but realises she does not have the ability to “refine” it; alchemical processes fail where God’s power does not. The poem does, though, claim the potency of tears as redeeming and refining. The speaker turns defiantly to “you” (distinguished from the “Thou”, God, that the poem previously addressed), perhaps the reader, who might “scorn repentant tears” and argues that her tears will “rear”, or raise up, her dust. (In Andrew Marvell’s "Eyes and Tears" he praises weeping, and especially the tears of Mary Magdalene.)

The prospect of physical annihilation and spiritual rebirth allows a soaring exhilaration: “For love and zeal my breast inflames, / Then follow, all heroic dames, / It will immortalise your fames.” In other poems, Pulter’s speaker forbids herself such flight, as for example in The Center30: “Halloo, my thoughts! To native earth descend; / For thy ambition in the dust must end”, ll. 37-8. The otherwise ungendered speaker in "The Revolution" clearly calls upon a female community here, one of “heroic dames”. Despite the difference in genre and religious intent, this idea of heroic women and Pulter’s fantasy of burning power (“I a thousand worlds might burn”) might invite comparison with Margaret Cavendish’s fantasy, in The Description of a New World, called the Blazing-World (printed with her Observations Upon Experimental Philosophy, 1666). Like Pulter’s “The Center,” this poem adopts the geometry of the new astronomy, its potent visual landscape of spheres and orbits, to think about God as the sun-like light-giving centre of the universe around which the planets revolve. The poem also enacts its own revolution by turning thoughts of annihilation and sorrow into a renewal of faith and hope. The poem’s rhymed triplets may also intensify the sense of revolution as some of the same rhyme sounds and even words are returned to within the poem.

Compare Editions
i
1Oh Thou which
circumvolveth2
all,
2Not only on this earthly ball
3(Where I, a wretched
pilgrim3
, crawl),
4But
those vast orbs4
, which shine so bright
5And are so glorious to our sight,
6from Thee have influence and light.
7Not only those who yearly run
8Round that illustrious
globe, the sun5
,
9
When Thou bidd’st stay6
, their
race7
is done;
10
But8
those fixed stars, whose radiancies
11Three hundred suns at least outvies,
12Owe unto Thee their
splendencies9
.
13Should’st Thou Thy glorious beams recall,
14To horrid
chaos10
they would fall
15And darkness would
involve11
them all.
16When Thou send’st forth
th’all-quick’ning breath12
17All that exists begins their birth;
18When Thou draw’st back they turn to earth.
19Who can Thy infinite power
rehearse13
20Which didst create this universe
21And canst to
atoms14
it disperse?
22Should all
annihilated15
be
23(Which is as easy unto Thee),
24Oh what would then become of me?
25Nay, rather all to dust
calcine16
,
26I gladly will my
form17
resign,
27It will my
carnal18
heart refine.
28My tears my dust shall
rarify19
29To air which,
circularly20
,
30Thy blessèd name shall magnify.
31But as my tears in air ascends
32I’ll raise no storms to hurt my friends
33(My soul hath far more noble ends).
34But sighs, like winds, so fill my breast
35That in this sphere I cannot rest;
36That glorious beams may crown my
crest21
.
37For higher still I must aspire;
38Thus noble thoughts do still fly higher
39Till I
dilate22
myself to fire.
40And as I now burn high and clear
41Let me no
prodigy23
appear,
42To put the guilty world in fear.
43For love and zeal my breast inflames:
44Then follow, all heroic dames;
45It will immortalise your fames.
46And now I am
diffused24
to light
47By Thy almighty power and might
48Let me enjoy Thy blessed sight.
49My beams contracted as I shine,
50This world to ashes would
calcine25
,
51But, oh, I could it not refine.
52Nor back again I would not turn,
53Though I a thousand worlds might burn:
54It would too long my joys adjourn.
55Then let me ever with Thee shine;
56All transmutations I’ll decline,
57The eternal glory shall be Thine.
58Now you that scorn repentant tears
59As if proceeding from base fears,
60When yours lies low my dust it rears
61From this sad solitary grove
62To those eternal joys above,
63Where all’s involved in light and love.
Macron symbol indicating the end of a poem.

Amplified Edition,

edited by Elizabeth Scott-Baumanni

Editorial Note

With an undergraduate and graduate student audience in mind, this poem has been modernised in spelling and punctuation. Where modernisation would affect form, priority has been given to the integrity of the poem’s formal features (so, for instance, verb endings -est and -eth have been retained unmodernised; where the meter requires it, the verb ending -ed is accented, e.g., “Then shall thy blessèd influence”). Nouns have been capitalized only when there is clear personification. The notes provide information essential to understanding the poem, while the Headnote aims to stimulate readers’ own interpretations through suggesting literary or historical contexts, possible influences, comparable poems (by Pulter and by her predecessors and peers) and relevant critical arguments.
Macron symbol indicating the end of a poem.
  • Elizabeth Scott-Baumann, King’s College London
  • Revolution
    natural cycle, rotation of planets; also, change or upheaval
  • circumvolveth
    turn around on an axis, or in a circular path; turn something around on an axis, or in a circular path; to envelop
  • pilgrim
    an itinerant, traveler; someone on a journey to a place of religious importance
  • those vast orbs
    the stars
  • globe, the sun
    These lines assume the heliocentrism argued by Copernicus. This theory was still controversial especially because it disrupted the idea that the rest of the world revolved around God’s creation on earth. Pulter elegantly solves this problem by making the sun at the center of this new universe a divine force (see also The Center30).
  • When Thou bidd’st stay
    that is, “when you, God, bid the stars stop their movement, they have to do so”
  • race
    movement, progression
  • But
    Even
  • splendencies
    splendours
  • chaos
    abyss; disorder; formless matter, as existed before God gave form to the universe
  • involve
    envelop, wrap around
  • th’all-quick’ning breath
    breath that gives life to all, as in Genesis (2.7), God “formed man of the dust of the ground, and breathed into his nostrils the breath of life”.
  • rehearse
    report, describe; repeat something heard previously or elsewhere
  • atoms
    the smallest possible particles of which all matter is made
  • annihilated
    a particularly strong word for destruction because in theological terms it could mean the destruction of the soul as well as the body, a distinction on which this poem turns
  • calcine
    reduce to quicklime; in alchemy this was thought to produce the most refined form of a substance
  • form
    shape and appearance of the body; in philosophical terms, a body’s defining characteristics
  • carnal
    bodily, mortal, not usually a positive term
  • rarify
    to purify; to become thin, less substantial. That is “My tears will purify my dust”.
  • circularly
    in a circular movement (given the cyclical transformation described) and also, as logically follows (through circular reasoning)
  • crest
    metaphorically, forehead or head
  • dilate
    expand, amplify; disperse
  • prodigy
    extraordinary event often interpreted as a sign or omen, and here probably a comet
  • diffused
    dispersed
  • calcine
    reduce to quicklime; in alchemy this was thought to produce the most refined form of a substance
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