Wild, wondrous, curious, alone
There sits a wodewose wistful
Like a dejected lovelorn faun
Mocked, pocked, painful, woeful
pining for the music that lovers
play like two birds that tweet.
Alas, even love looks with the eyes
Not with the heart and the mind
Wrapt in his woolly hide.
Author’s Note: I came upon this fascinating medieval fantastic creature called “wodewose” yesterday on Twitter. A wodewose is defined as ‘a wild man of the woods whose predator is interestingly Alexander the Great. He is often depicted in various medieval paintings as a woolly man trying to woo a beautiful woman to no avail, even with a fatal consequence because he is seen jabbed, clubbed, or axed by a knight on the stead. So, I take pity on this unfortunately lonely creature whose appearance barred him from falling in love. You may say I am a champion of underdogs. Then, so be it. I think sometimes, there’s a lot to think about and talk about losers.
That which they called Providence,
A divine scheme of God’s purposes,
Was the handiwork of Fair Fortune,
The ancient idea of lucky chances
Of adventures and misadventures,
Knocking the door of a poor man’s hut
With a pouch of lucky stars regardless
Of what the world saw for his worth,
Pacifying his ills of grief and grievances.
AUTHOR’S NOTE: The doctrine of providence that a man’s life was an intricate handiwork of God’s mysterious purposes was a tenet of Protestantism which, as a counter-cultural way of resisting medieval Catholicism, advocated zealous work ethics in an effort to combine a practical faith with an active self-reliance and independence. That riches and authority came of men’s industry and diligence, of their labor and travails, not of miracles as a result of mechanical recitations of prayers and devotions to saints was the canonical principle of the reformed church. However, the folks who were not well-off, not-too-rich, poor, and very poor never subscribed to the doctrine of providence. They still clang to the concept of luck because it accounted for any misfortune befalling them regardless of merits and efforts when others wayward seemed to prosper. By believing in luck or chance that reformists condemned, he who in travails did not have to jeopardize his self-esteem as something of a mental analgesic against the strains of his contemporary life, lest he should fall by the wayside, and thus could reconcile himself to the environment he lived. Hence this belief in luck survived the seismic protestant reformation and still thrives on in our time.