student defence day speech in english with poetry

Speech on Pakistan Defence Day in English

Speech on Pakistan Defence Day in English can be downloaded from this page. 6th September is a Defence day in the history of Pakistan. Our Heroes and soldiers built examples of bravery on that day. They saved our beloved home from the enemy. India attacked Pakistan during the night. Pakistan Army, Pakistan Air Force and Naval Force participated in the war of 1965. Pakistan won the 1965 war against Indian forces. Every year Pakistan celebrates Youm e Dafa on the 6th of September to appreciate our martyred heroes. In this article, we will like to share the importance of Defence day. Nowadays we should stand with our army so that they can defend Pakistan successfully.

Best Speech on Pakistan Defence Day in English

Defence day encourages us to fight for Pakistan. Now we are living in the area of Hybrid warfare. All of us will have to stand and fight for our beloved Pakistan. Pakistan army saves our boundaries while we have to save the economy, and morality of Pakistan. Indian Army attacked us like a night thief. They dreamed to win Pakistan within one night. But Pakistan Army remained successful. Major Raja Aziz Bhatti (Shaheed) embraced martyred in 1965.

6th September Defence Day Essay in English

The main purpose of Defence day is to appreciate our martyred heroes and soldiers. They have sacrificed their lives for the sake of Pakistan. Today we are enjoying freedom in Pakistan on the basis of that scarifies. Defence Day motivates us to love Pakistan. Particularly Pakistan Military celebrates Defence day with great zeal and zest.

Student Defence Day Speech in English with poetry

Many poets appreciate the devotion and scarify of Pakistan Army during the September war. They dedicated their poems and verses to Pakistan Deference day. Students can add Defence day poetry to their speeches. Many professionals, students, and debaters include poetries in their speeches and easy.

We are all gathered here today to celebrate the day of our military valour. Today is the day our soldiers surprised the enemy with their ability to defend the country. Let me tell you about the biggest tank battle after World war 2. On the Punjab plains, the battle of tanks happened.

The Pakistani troops successfully defended their homeland against the enemy tanks. They sacrificed their lives to prevent the enemy tanks from entering Pakistani soil. Then, the destroyed tanks were used to create the Nishan-e-Haider medal for Raja Aziz Bhatti. The region has a history of producing some of the bravest people in the world.

Speech on Pakistan Defence Day Part 2

6 September is the perfect example of valour. If you look at the facts about Pakistan’s defence day, you will see how bravely the Pakistan army fought. At 3 am, Indian forces entered Pakistan without formally declaring war. Then, when the war ended on 22 September, between these 17 days, India did not get a single piece of land from Pakistan which it hoped for.

After we discuss history, let’s talk about celebrations. We celebrate this special day in different ways, like having parades and ceremonies at schools and colleges. Some people post defence day quotes on social media. But the best way to celebrate is to make a promise to ourselves that we will protect our country at all costs.

We will protect our country from any foreign aggression, corruption or poverty, and most importantly from any attack on our unique Muslim Ideology. With these promises, I would like to end my speech with our most popular slogan: Pakistan Zindabad!

Check Also: Speech on Quaid E Azam in English

Defence Day Speech in English for Class 1

Students of class 1 can prepare Defence day speeches by giving content. Always students should choose easy speech so that they can deliver it with confidence. More school teachers and trainers will help students in order to select the topic of speeches.

Short Speech on Defence Day

A short speech on Defence Day is available here for students. Students who wish to prepare a short speech on Defence day they should click on the given link. All students who want to deliver a speech on Defence day they should learn tips and tricks for a good speech.

Defence Day Speech in Pdf

More we have gathered here important Defence day speeches in Pdf format. Anyone can download the Defence Day speech in Pdf free of cost. That speech is written by authentic writers and professionals. Always students should remember the speech before delivering it.

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Defence Day Speech in English for Class 2

Yom-e-Difa, or Defence Day , is celebrated every year in Pakistan on the 6th of September. It is a day to honor the bravery, sacrifices, and achievements of the armed forces of Pakistan. This day holds immense significance for all Pakistanis as it reminds us of the valiant efforts that were made to defend our beloved homeland.

On this day, we remember the historic events that took place in 1965 during the Indo-Pak war. This war was a result of the aggressive intentions of our neighboring country. Pakistan faced severe challenges, and it was the strong determination and unwavering spirit of our armed forces that played a vital role in protecting our sovereignty.

Our soldiers fought courageously and selflessly. They defended our borders and thwarted the enemy’s evil plans. They displayed exemplary bravery and gave their lives for the sake of our nation’s security. Today, we pay tribute to the heroes who fought valiantly and sacrificed their lives for our country.

The Defence Day celebrations begin with the hoisting of the national flag. Special prayers are offered in mosques for the well-being of our armed forces and for the progress and prosperity of Pakistan. Patriotic songs are sung, and speeches are delivered to enlighten the younger generation about the significance of this day.

During the celebrations, many activities are organized in schools and colleges to promote patriotism and love for the country. Students participate in debates, poetry competitions, and art contests. They express their gratitude towards our brave heroes through their performances and heartfelt tributes.

It is important for us to understand the importance of Defence Day and the sacrifices made by our armed forces. We must develop a sense of responsibility towards our country. We should always be prepared to defend our homeland if the need arises. It is essential to remember that the safety and security of our nation lie in our hands.

To express our gratitude and support for our armed forces, we can contribute in various ways. We can write letters to soldiers, send care packages, and express our appreciation through social media platforms. Small gestures of kindness go a long way in boosting morale and reminding our forces that they are not alone.

In conclusion, Defence Day is a reminder of the sacrifices made by our armed forces to protect our beloved country. It is a day to honor their bravery, resilience, and dedication. Let us remember the heroes who selflessly gave their lives for our nation and worked towards building a stronger and united Pakistan.

The spirit of Yom-e-Difa should resonate with all of us as we strive to contribute positively to our country’s progress. Let us stand united and continue to support our armed forces who work tirelessly to ensure our safety and security. May Pakistan always prosper, and may the spirit of Defence Day live on in our hearts forever.

Youm E Difa Essay in Urdu For Class 9, 8, 7, 6 & 5

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Defence Day Of Pakistan in English on 6th September

Defense Day is celebrated in Pakistan as a national day every year on 6 th Sep in memory of those who were martyred in the Indo-Pakistani War of 1965 and the successful defense of Lahore, Sialkot, and other significant areas of the country. it is going to share about the Defence Day Of Pakistan in English on 6th September. There is no doubt that it is the day celebrated as the memory of martyred people. Those are special people with extraordinary traits to sacrifice their lives for Pakistan. It originated as the defense day of the country during Pakistan- India War II which was fought in 1965. 6th September was the day when both stopped their order for the weapons. It is known as the Defense Day of Pakistan. The quest to get the highest position in the region has no future and both countries make a ceasefire on this day.

The main reason to celebrate this day is to tell other Pakistani citizens how brave Pakistani soldiers were. This day is celebrated full of sorrow for all of these people and the soldiers who were martyred in the war while defending Pakistan.

Let us pay honor to our brave soldiers who were martyred for their country and give a lesson to the enemy that they will never ever forget. Today we need that eagerness, the unity of faith, and restraint in our country, to get it back on track. I hope that this day is a candle of hope for our coming generations…….

Summary of messages of the President, Prime Minister, Federal Minister for Defence, and Chiefs services will be aired. Courage and bravery demonstrated Pakistan’s military to defend the country from enemy aggression, and the sacrifices they rendered during the war in 1965 will be allocated to these programs.

Special slogans, Day Defense songs, and Army, Navy, and Air Force will also be aired.

• He said that on this day in 1965, people from all over Pakistan representing all shades of opinion held hands, standing behind the brave armed forces in countering aggression.
• “Celebrating September 6 revived our spirits and strengthened our resolve to defend the country against all types of threats, and always be prepared for any sacrifice for its integrity and honor.”

The president also paid tribute to the great sons and daughters who gave their lives in defense of Pakistan.

Prime Minister Raja Pervez Ashraf in his separate statement said that September 6 is the day, which is the continued commitment of the nation to unite in the face of challenges.

He also said “I fully believe in the people of Pakistan and our armed forces. If we keep unity in our ranks and remain resolute in the face of odds, there is no reason why we cannot win nefarious designs of our enemies and overcome the challenges that we are facing today.”

He said: “Let us renew our commitment to defend our independence and integrity. Let’s focus our efforts on the welfare and progress of our people.” It is nice and justified to share quotes for the Speech On the 6th September Defence Day Of Pakistan in English

If we want then there is enough for us to remain united, follow the path of Allah revealed to us, and do not forget that Pakistan is an ideological state. Not just looking at these so-called politicians as leaders. Rather, we should start with ourselves to make a positive contribution to the building of our nation and to the development and progress of our country. No matter where we are and how small our contribution is. Trust in Allah by practicing Islam in its true spirit, also believe in yourself and believe fellow Pakistanis will allow us to move forward in the right direction.

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i love my country & Army

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6th september defence day essay & history.

Zeshan Akram August 30, 2023 Education

In Pakistan, 6th September is the National Defence Day for the remembrance of the sacrifices of our great heroes and soldiers to defend our borders. This day is also called Youm e Dafa Day in Pakistan. This day has great importance that how the soldiers have to save our border from the Indian Army. I have written the 6th September Defence Day Essay speech after a long search on the internet. In this article, I would like to tell you how this day is organised by h oisting the flags of Pakistan. The defence day essay in English is for the speakers who participate in debates. 

On this day our great soldiers have sacrificed their lives Major Raja Aziz Bhatti (Shaheed) & Major Aziz Bhatti (Shaheed) are famous and have received Pakistan’s highest award for defending. He moved from Hong Kong to Pakistan before it became independent in 1947. In 1950 He was enlisted with the newly formed Pakistani Army & commissioned into Punjab Regiment.

6th September Defence Day Essay in English Read Online

From the start, Pakistan and India have fought several wars on the topic of getting a separate continent. The wars of 1948, 1956, 1965, 1971 and the wars of 1999 are famous and were fought between Pak and Indo. Read the defence day essay in English and the 6th September Defence Day Essay full of details and history about the war of 1965. In Pakistan every year this day is remembered for the remembrance of the sacrifices the lives of our great soldiers in the 1965 war fought between India and Pakistan.

Pakistan has given the Highest Military Award named “Nishan-e-Haider” This award is given to our soldiers for bravery. We remember and salute the out great soldiers of the Pakistan Army who have fought the war of killing to defend our country. They have given their lives for our great Pakistani country.

The 6th September 1965 day has the most significance. This war was fought between India and Pakistan on 23rd August 1965. This was a surprise attack by India when their Army crossed the line of the Pakistan border to target Jammu Kashmir.

How 6th September Defence Day is Celebrated

This day was officially commemorated by Pakistan Government and all nations also give honour and tribute to our great heroes who defend our border and killed the Indian troops. We organised farewell functions in the school by organising a Parade March and a tribute slogan to honour Shaheed. We organised the 6th September Defence Day Essay and speech by saying essays and quotes to tribute to them.

To commemorate this day 6th September Pakistan on social media Defence Day Wallpapers and status is also used for the purposes of remembering our martyred soldiers. Purpose of Using status images and wallpaper on social media to tribute to our soldiers who work day and night to defend our country and border.

Defence Day is also known as Youme Difa so collect some important Quotes SMS and Poetry on this national defence day to commemorate the Shuhdaas. This day reminds us that how the bravest soldiers of the Pakistan army laid down their lives and protected the country Pakistan from Indian Troop’s surprise visit in War ll between Pak and India.

If you are reading the content you can create 10 lines on defence day 6th September. It is too easy to create a 6th September speech in English and convert it to any language via an online translator.

If you are searching essay on defence day visit www.biseworld.com web portal.

Pak Indo Wars History Defence Day Essay and History in English

Until now Pak and India have fought 5 battles on the issue of Azad and Jammu Kashmir 1948, 1956, 1965, 1971 and 1999. Since 1999 no war was fought between them Pakistan has tried so many times to show love and peace to India and live together as a brotherhood. The Prime Minister of Pakistan has also opened the Kartar corridors to meet Indians in Pakistan.

This war was in the year 1965, in this war India attacked Pakistan from the Lahore Burki sector and no one can prove themselves as prominent during the war but both countries lose many lives. 6th September Defence Day Essay in English Read Online and know the best history about these both countries. 6 September 1965 when Indian troops tried to cross the borders and so many soldiers were martyred on this day Pakistani soldiers defended the country and won the war.

Download the 6th September Defence Day Essay Speech in English

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Pakistan Defense Day Speech In English

• Thread starter Veer
• Start date Sep 6, 2014
• Tags 1965 War 6th September Pakistan Defense Day

Famous Pakistani

• Sep 6, 2014

Popular Pakistani

@Ana Zai @siha @Emma Dil @Mastermind @Noor-e-Kainat @Wanderer @Hafsa @Neha @bariaapi @erum shahzadi @inaya @M Shah @Muntsha Khan @Janat_ki_Talash @farida @Taskeen @Snaya @komal kaju @iqra nasir @alifarhan @Bint_e_adam @Silent Smile @Afshan Tariq @kuku20 @Aakash @girl hashmi @Sadaf Khan @Eshaal'z @Sara Raees @Masoom Dil @ayazuddin @Muhammad Usman @Ali Akbar  

Well-Known Pakistani

Enemy has penetrated long in our hearts, tough they can not snatch an inch of Pak sar zameen but they have steal masses of Pakistan k makeen .... by planting their assets in media, and politics. Aay watan teri faseeloon pah her ik sumnt Hum loog abhi zinda o baidar kharay hain Kon kon mere sath is dimension me apny watan k defence me shamil hona chahta hy? Hamy shaitaan k dosto Shahrukh khan, Salman khan aur Aamir khan aur in jaisy dosry muslmano k libaas me (hindon/sikhon) sey khul kr nafrat krni hy sirf Allah ki khatir. Join us.  

Bazo tera towheed ki quat se qavi hay Islam tera des hay to Mustafvi hay Awesome bro  

• Sep 7, 2014

fantastic bro  

• Sep 7, 2020

Tagged with 1965 war  

• Sep 8, 2020

Veer said: behray zulmat main dora diay ghoray hum nay Brothers and Sisters, Pakistan was not had as a charity. It was not made to secure land . And it not made in a day. Pakistan is a result of Islamic ideology . Its foundation lies in the two-Nation theory of Sir Syed Ahmed Khan, in the efforts of Ali Brethren, in the bold step of Molvi Faza ul Haq , in the dreams of Allamh Muhammad Iqbal and finally in the undefeatable leader ship of Quaide Azam Muhammad Ali Jinnah . Click to expand...

intelligent086

Star pakistani.

• Sep 9, 2020

بازو تیرا توحید کی قُوّت سے قوی ہے اسلام تیرا دیس ہے تُو مُصطفوی ہے بہت عمدہ چِین و عرب ہمارا، ہندوستاں ہمارا مسلم ہیں ہم، وطن ہے سارا جہاں ہمارا توحید کی امانت سینوں میں ہے ہمارے آساں نہیں مٹانا نام و نشاں ہمارا دنیا کے بُت‌کدوں میں پہلا وہ گھر خدا کا ہم اُس کے پاسباں ہیں، وہ پاسباں ہمارا تیغوں کے سائے میں ہم پل کر جواں ہوئے ہیں خنجر ہلال کا ہے قومی نشاں ہمارا مغرب کی وادیوں میں گونجی اذاں ہماری تھمتا نہ تھا کسی سے سیلِ رواں ہمارا باطل سے دبنے والے اے آسماں نہیں ہم سَو بار کر چکا ہے تُو امتحاں ہمارا اے گلِستانِ اندلس! وہ دن ہیں یاد تجھ کو تھا تیری ڈالیوں پر جب آشیاں ہمارا اے موجِ دجلہ! تُو بھی پہچانتی ہے ہم کو اب تک ہے تیرا دریا افسانہ خواں ہمارا اے ارضِ پاک! تیری حُرمت پہ کٹ مرے ہم ہے خُوں تری رگوں میں اب تک رواں ہمارا سالارِ کارواں ہے میرِ حجازؐ اپنا اس نام سے ہے باقی آرامِ جاں ہمارا اقبالؔ کا ترانہ بانگِ درا ہے گویا ہوتا ہے جادہ پیما پھر کارواں ہمارا خوب صورت شیئرنگ  

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DEFENCE DAY OF PAKISTAN - AN ENGLISH SPEECH !

13 comments:.

wonderful speech.it helped me a lot.

Are you earning some thing from this blog? I'm doing BSCS (1st semester) from FAST-NU Islamabad, I just want info. Is it possible to earn like this? If yes how much can one make?

i m doing bcs 1st sysmter frm virtual university Yes You can earn alot with Blogs.. For more help Email me- [email protected] and Also u can see my blog from i am earning Symbian-Galaxy-Apps

i have some tips . u'll get help from my blog http://rehanssoftwares.blogspot.com/

Hi me also want to do work

Best speech

goregeous speech i have learn a lot from it

thanks so much wonderful speech it helped me with my speech on 6th september

wow what a speech it helps me alot in my speech! i got first position in my speech :D THank you so much!!!

Thanks all visitors N students, who took interest towards the fortification of Pakistan .... our sweet motherland! It's my actual speech both written N delivered some 23 years back. Please, do your best in studies so that Pakistan could be proud! Rana Khalid (Author N Teacher)

Really you blog have very interesting and very valuable information about the 6 September well done. 6 September

Ur suggestions r most welcome!

6th September Defence Day Quotes & Poetry [2024] 

Updated: 05 Jan 2024

Hey Army Lover! Are you looking for the best Defence Day quotes and poetry to pay tribute to the Armed Force’s courage and dedication?

Look no further! In this article, we have gathered amazing Defence Day quotes and poetry that can remind us the brave men’s and women’s who have sacrificed their lives to protect our country. So Let’s read it now.

Table of Content

6 september poetry, defence day quotes.

In this phase, we have gathered the best Defence Day quotes that will be used to express love for the country and its armed forces. So let’s read it now.

• “The brave hearts of our nation stood tall, defending our land with courage above all.”
• “In the face of adversity, our soldiers shine as the guardians of our liberty.”
• “Their duty is a testament to their loyalty; our defenders march on with unwavering royalty.”
• “Strength is not just in numbers, but in the spirit that never slumbers.”
• “On this day, we honor not just the warriors on the field, but the spirit of resilience that they wield.”

• “A salute to those who sacrifice for our nation’s peace, making every challenge they face cease.”
• “When the call of duty echoes loud and clear, our defenders rise, fearless, without peer.”
• “They trade comfort for courage, and fear for valor; their sacrifices make our nation taller.”
• “In the darkest hours, their light shines bright; our defenders’ bravery is an awe-inspiring sight.”
• “With each step they take, they rewrite history; our defenders’ stories are a legacy.”

• “Through trials and tribulations, they stand strong; our defenders prove that unity can never go wrong.”
• “Heroes are not born, but made through acts of bravery; our defenders embody this truth daily.”
• “A shield against tyranny, a beacon of hope; our defenders’ dedication helps us cope.”
• “Their unwavering stance safeguards our dreams; our defenders’ valor echoes through the streams.”
• “In their sacrifice and commitment, our defenders inspire; their deeds set our spirits afire.”

I hope you’ve liked these 6th September Defence Day quotes in English.

In this section, we have compiled the latest 6 September Poetry. You can express your love and appreciation for our soldiers’ sacrifices by spreading these lines. So let’s read and share it now.

• “On this September day, valor blooms anew, as our heroes’ courage and sacrifice come into view.”
• “In history’s pages, a tale is told, of bravery etched in hearts of gold.”
• “With unity and courage, we stand strong; 6th September’s spirit forever long.”
• “A tribute to those who fought and bled, their courage an anthem, our gratitude widespread.”
• “Through battles fierce, they held their ground, our defenders’ honor forever renowned.”

• “In the face of adversity, they stood tall; 6th September’s valor unites us all.”
• “Each dawn reminds us of their might, on this Defense Day, we honor their fight.”
• “A salute to the brave, who answered the call; 6th September’s echoes still enthrall.”
• “Their sacrifice a beacon of light, guiding us through the darkest night.”
• “In memories cherished, they live on; 6th September’s legacy will never be gone.”

• “With hearts full of pride, we remember that day; our defenders’ courage lights our way.”
• “Sixth of September, a date we revere, for the heroes who stood without fear.”
• “Their strength resides in our history’s core, on this day, their valor we restore.”
• “In unity we find strength, in courage we rise; 6th September’s spirit never dies.”
• “Their sacrifice teaches us to be bold; on this day of remembrance, their stories are told.”

I hope you’ve liked this 6th September Poetry.

What happened on 6 September in Pakistan?

On 6th September, Pakistan commemorates Defense Day, a day that marks the nation’s successful defense against a significant military threat in 1965. 

It was a war between Pakistan and India known as the Indo-Pak War of 1965. This conflict was sparked by territorial disputes and political tensions. 

Pakistan’s armed forces displayed remarkable valor and resilience during this war, safeguarding the country’s sovereignty. 

The day is observed to honor the sacrifices made by the armed forces and civilians alike, reflecting the nation’s unity and spirit of defense.

How do you wish for Defence Day in Pakistan?

To wish someone a happy defence day you can copy these lines.

• “Wishing a proud Defense Day to all the brave hearts who safeguard our nation’s honor.”
• “On this Defense Day, let’s salute the unwavering courage of our soldiers. Jashn-e-Difa Mubarak!”
• “May the spirit of sacrifice and valor on this Defense Day inspire us all to serve our country with dedication.”
• “Sending heartfelt wishes on Defense Day, as we honor the heroes who stand strong to protect our land.”
• “In the spirit of unity and resilience, Happy Defense Day to every Pakistani. Long live our defenders!”

I hope you’ve liked these wishes. Now feel free to share it with loved ones and wish them a happy defense day with joy. 

What is Defence Day in easy words?

Defense Day, in simple terms, is a special day in Pakistan when the country remembers and honors the brave actions of its soldiers who protected the nation from a big challenge in the past. 

It’s a day to say thank you to the soldiers and show how much we appreciate their hard work and bravery. People come together to celebrate the strength and unity of the country and to remember the sacrifices made to keep everyone safe.

Defense Day quotes serve as a powerful reminder of the unyielding courage and sacrifice displayed by our nation’s heroes. 

As we commemorate this significant day, let these quotes echo in our hearts, inspiring us to honor the sacrifices made and to uphold the values of patriotism and dedication. 

These Defense Day quotes not only pay tribute to the past but also guide us toward a future where the flame of bravery continues to burn brightly.

Now it’s our responsibility to inspire new generation to sacrifice their life for the country and one of the best way to inspire new generation is to spread these lines with them. So why are you waiting now? Let’s spread.

You can also share these quotes and poetries on your social media accounts like Facebook, WhatsApp, Twitter, and Instagram to inspire young generation. Let’s Cherish it. Happy Defence Day.

• کیا آپ کو ہماری شاعری کا یہ مجموعہ پسند نہیں آیا؟
• کیا آپ کو ہماری شاعری کا یہ مجموعہ پسند آیا؟
• Kiya Ap ko hamari shayari ka ye majmua pasand aya?
• Kiya ap ko hamari shayari ka ye majmua pasand nahi aya?

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6 September Happy Defence Day Quotes Poetry

By Fayyaz Sidhu

August 21, 2024

People celebrate  6 th September defence day each and every year. Pakistan Army is the Number one army in the world. It is also known as Youm e Difa Pakistan.

To download the latest   Pakistan Mili Naghmy for Defence Day click the link given below.

Top Pakistani Mili Naghmy MP3 Free Download

Here we are also sharing the latest collection of 6 September Happy Defence Day Quotes Poetry,  Youm e Difa Pakistan latest pictures images and free wallpapers downloaded for Defence Day of Pakistan Celebrations on this page.

Pakistan Defence Day Youm e Difa 6TH September Wallpapers

Pakistan army defence day wallpapers.

Here on this page, we are sharing your latest collection of 6 September songs,  defence day quotes, Youm e Difa poetry in Urdu,  Youm e Difa Pakistan,  happy defence day speech, Youm e Difa Pakistan messages, 6th September Pakistan Mubarak, 6 September, defence day of Pakistan messages, happy defence day Pakistan, defence day Pakistan Army, defence day speech English, defence day Mili Naghmy, defence day pictures, Pakistani flag wallpapers, Pakistan army, and Pakistan Defence day SMS, 6 th September SMS in Urdu, Youm e Difa Pakistan wishes on donpk.com.

 6th September Youm e Difa SMS Poetry

HUM” ne to sookhi “SHAKHON” pe khoon bahaya hy apna Ab bi “PHOOL” na khilien to “MuQaDAR” ki baat hy.. Dedicated 2 SHOHADAY-E-Pakistan’s  

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Happy Defence Day Pakistan

HapPy dEfEncE DaY 🙂 6 Sep,1965 kEh uN JaWaaN sHOh’Daaaaa kOh SaLaaaaaM JiNhOoN Ny aPpni JaaaN Ki qUrbaNi dY kR HmaRy mUlK kO BcHaaYa:-):-) SalaaM PAK ARMY:-)’

Happy Defence Day Pakistani Army messages

Sar Ta Ba Qadam Qurbani Hm Log Hn Pakistani Jo Rah Me HaeL Hoga Gum Karda-e-SahiL Hoga Panj Aab Ki Hai Tughyani Hm Log Hn Pakistani Lehrao Parcham Apna DikhLao Haqiqat Apni Ab DiL Main Yehi Hai Thani Hm Log Hn Pakistani .

Defense Day Of Pakistan 6th September 

Defense Day Of Pakistan Is Being Observed With Traditional. Fervour And Solemnity Across The Country Today. LONG LIVE PAKISTAN

Shaheedoun Ko Salaam SMS

Ik Khwab Ki Hy Tabeer Laho, Sifaak Adad Shamsheer Lahu, Wadi Ki Fiza Dil Geer Lahu, Har Ban Pe Hy Zanjeer Lahu, Wadi Ki Fizaa Shab Geer Lahu, Or Subha Ki Hy Tanveer Lahu, Kyun Dharti Ki Hy Tasweer Lahu Muslim Ki Kyun Jageer Lahu, Aa Dekh Hain Ranjhy Heer Lahu, Har Ghaat Pe Hy Nakhcheer Lahu, Har Simt Hy Daar_O_Geet Lahu. Zalim Ki Har Ek Tadbeer Lahu, Pevast Ba Seena Teer Lahu, Tuflaa K Liye Hyi Sheer Lahu, Honton Pe Dua Taseer Lahu, Hy Lekhi Gayi Taqdeer Lahu, Har Bacha Jawan or Peer Lahu, Kashmir Ki Hy Taqdeer Lahu, Har Saaz_O_Wafa Kashmir Lahu, Har Jheel Sifa Kashmir Lahu, Wo Kehta Hy Kashmir Lahu Main Kehta Hoon Kashmir Lahu,

Pakistan Youm e Difa Messages

Itna Hum Ko hia Yakeen

ankh utha Ker dekh Lay

itna kisi Main Dum nahi

MAY YOU PROGRESS AND STAYS ON THe Face Of This Planet Till

 Pakistan Defence Day English SMS

I don’t want my teenage queen Just give me my rifle M-16

If I die in a battle zone

Box me up & send me home

Put my rifle on my chest

Tell my mom I did my best

Say my nation not to cry

I’m the soldier born to die…!

Pakistan Zindabad – Salute to Pakistan Army

Happy Defence Day SMS  Quotes Wallpapers

Ay Rah-E-Haq K Shaheedo Wafa Ki Tsvero Tmhain Watan Ki Hawain Salam Kehti Hn.

Happy Defence Day 6 th September Messages

HUM” ne to sookhi “SHAKHON” pe khoon bahaya hy apna

Ab bi “PHOOL” na khilien to “MuQaDAR” ki baat hy..

Dedicatd 2 SHOHADAY-E-PAKIStan..

6 th September Shairy Poetry SMs

Sada Watan Ki Haar Ik Sarhad Par Goonjti Hai,

Utho Ke Tum Ko Watan Ki Miti Pukarti Hai…

Youm-E-Difa Mubarak

 ************************************************************************

Youm-e-Difa Army Sms on Donpk

‘Humain dunya sa kiya lena Shahadat hy mission apna..  ….  Paharon may dafan hongy baraf hogi kafan apna 

…..salute to pak army…

************************************************************************.’

6 th September 1965 Day Poetry

‘Jab tak na jalen Deep shaheedon k Lahoo se 

Kehtay hen k Jannat me charaghaan nahi hoti….. 

Happy Defence Day. 

(War of 6 September 1965)’

************************************************************************ 

Defence Day Pakistan Sms 

Hum Tou  Mit Jain Gay Aae  Arz-E-Watan,

Laikin Tum koo

Zinda Rehna Hai Qayamat Ki Sehar Honay Tak,

Pakistan Defence Day Poetry Shairy Sms

Ye Nafrat Buri Hai, Na Paalo Isay

Dilo Main Khalish Hai ,Nikalo Isay

Na Tera ,Na Mera ,Na Iska , Na Uska

Ye Sab Ka Watan Hai,Bacha Lo Isay

Hum To Mit Jain Gay Aae Arz-e-Watan,

Laikin Tumko ………………

Zinda Rehna hai qayamat ki sehar honay tak….

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Defence Day of Pakistan

Commemorating the successful defence of pakistan against surprise indian attacks on "pakistan defence day" - monday, 6 september.

Defence Day of Pakistan, also known as Youm-e-Dafa, is celebrated annually on September 6 in Pakistan. It commemorates the day when the Pakistani military successfully defended the attack of the Indian military in the Indo-Pakistan War of 1965.

About Defence Day of Pakistan

Defence Day of Pakistan is observed annually on September 6, commemorating the day when Pakistan’s national armed forces successfully defended the attack of Indian military in the India-Pakistan War of 1965.

Without any formal declaration of war, the Indian military crossed the international border at midnight and attacked the cities of Lahore, Kasur, and Sialkot. Its main focus was to capture the Lahore city of Pakistan, and their army generals bragged that they would celebrate their success party late evening in Lahore’s Gymkhana Club.

The 17-days long war ended on September 22, 1965, when both sides agreed to the United Nations-administered ceasefire though Pakistan’s strong defence not only crushed the Indian military but also thumped the Indian motives and retaliated so strong that the Indian forces escaped back to their country.

Empowered’ with enthusiasm and valor, Pakistanis tackled Indian-surprise attacks effectively, making them understand that battling with Pakistan isn’t that simple!

India wanted Lahore. Did they achieve? The answer is a big NO. Pakistan was able to defend its territory against India’s offensive!

When is Defence Day in Pakistan?

The Defence Day of Pakistan falls on September 6. This year, Pakistan will mark its 55th anniversary of Defence Day with solemnity and reverence in .

The Real Story: What Happened

1). At midnight of 5/6 September, without any formal declaration of war, Indian armed forces attacked Pakistan in a surprise move. They crossed the international border and attacked the Lahore and Kasur fronts.

The Indian army was 5x bigger than Pakistan and had advanced armories and weapons gifted by America. Having such power and state of the art weapons, India was highly hopeful of the victory. Their army generals bragged that they would enjoy their evening tea in Lahore and celebrate late night war-success party in Lahore’s Gymkhana club.

The surprise attack by the Indian Army in Lahore was strongly defended by the Pakistani military. The Pak Army and Pak Airforce halted the surprise Indian attack, causing heavy casualties on the assailant.

The Indian Army’s motives for capturing Lahore were thumped, and the enemy had to face a humiliating and crushing defeat in the hands of Pakistan’s Armed Forces.

2). On September 7, Pakistan Air Force Pilot Squadron Leader M.M. Alam in his F-86 Sabre shot down five Indian Air Force plans in a single sortie, which is an unbeaten World Record!

On the same day, the Pakistan Naval force, under the direction of Commodore S. M. Anwar, attacked the Indian naval radar station that was set up on the shoreline of Dwarka in India, which is roughly 320km toward the south-east of Karachi Port. The Naval operation by Pakistan was successful.

On midnight 7/8 September, the Pak military crossed two major water obstacles in a strong push. Pakistan’s armed force bolstered by mounted guns and Air Force experts overrun region Khem Karn, 6 to 8 miles indie Indian domain. Several important Indian positions at Sulemanki, Rajasthan, and Sindh were captured in striking, swift attacks by the Pak Army.

3). On September 8, India launched another series of attack on Pakistan, but this time on the city of Sialkot. This was the largest tank battle since World Warr II. The battle continued for several days and nights, resulting in numerous losses on the two sides. At last the Indian military was forced to withdraw from the Pak soil.

Indian army rushed back to their country, leaving so many tanks, weapons and other advanced armories on the Pakistani territory.

The Indo-Pak War of 1965, lasted till September 22 when both nations accepted the UN-mandated ceasefire.

Quotes Greetings Wishes Messages

The 6th September Defence Day in Pakistan is indeed one of the best national days on the calendar. It commemorates one of the greatest historical days of Indo-Pak War of 1965 when India secretly crossed the international border thinking that their surprise attack would not be retaliated by Pakistan and they would easily invade the cities of Lahore, Sialkot, and Kasur. But Pakistan army retaliated so hard that Indian forces have to escape – leaving their tanks, armories, and hundreds of army men in the capture of Pak Army.

This section shares with you the latest Pakistan Defence Day quotes, wishes, images, greetings, poetry, Shayari, and wallpapers. As Defence Day approaches, the patriots of Pakistan upload Defence Day photos on their social media, use Defence Day messages to wish their loved ones, and express love for their nation by sharing beautiful Shayari and poetry lines.

Defence Day of Pakistan Quotes

• We celebrate the bravery of our fathers and ancient heroes, and honor their gift of protecting our freedom. Long may our flag wave. Happy Defence Day Pakistan!
• May Pakistan’s defence remains unshakable forever. Happy Defence Day. My heartiest salute to the martyrs of Pakistan.
• To the unknown soldier…….. “Underneath That rich soil, is a richer dust concealed” May ALLAH Almighty accept the SHAHADAT of all Shuhadas & always bless their sacred souls in Heavens. Ameen.
• SALUTE to the DEFFENDERS of PAKISTAN, GHAZIS AND SHAHEEDS. HAPPY DEFENCE DAY!
• Happy Defence Day. We salute our martyrs today and everyday for their sacrifice. May Allah bless our armed forces with more strength to fight any external force and to keep Pakistan safe. Pakistan Zindabad.
• We owe it to the blood, sweat, and tears of our valiant armed forces for standing their ground and ensuring the safety of millions. Wishing all Pakistanis a Happy Defence Day!
• 6th Sep 1965 when Pakistan Army and whole nation did a successful defence against India that marked the ceasefire in the 1965 war on 6 September. HAPPY DEFENCE DAY MOTHERLAND! Long Live Pak And Pak Army.
• There is no power on earth that can undo Pakistan! Inshallah! Happy Defence Day Pakistan!
• A very happy Defence Day to Pakistanis every where. Let’s make a promise to go out of our way to show our love and kindness to our forces.
• Pakistan is the only nation that does not hesitate for a second for giving blood for its motherland, happy Defence day Pakistan.

6th September Pakistan Kashmir Defence Day Stand with Kashmir Quotes

• I pledge, I will raise my voice against Indian Army Human Right Violation in Kashmir till my last breath
• Do and die for Kashmir. Think about Kashmir. Come out for Kashmir. Most important Kashmir. Urgent matter Kashmir. Emergence in Kashmir. Speek about Kashmir. Listening about kashmir. You for Kashmir & We for kashmir!
• Will fight for Kashmiris till last bullet, last soldier and last drop of blood.
• Wars are not fought for victory or defeat.Wars are fought for honor and dignity. Kashmiri mothers, sisters & daughters are asking their Muslim brothers tht where their guardians of honors are? Wakeup Muslim Ummah
• The Quaid-i-Azam’s vision and our belief is that Kashmir is our jugular vein. #KashmirDefenceDay

Pakistan Defence Day Wishes

• 54 years of being Victorious… Unbeatable Pakistani Nation. Happy defence day.
• Long live the Pakistan Armed Forces who sacrifice their lives to protect ours. We can never repay you! Happy Defence Day Pakistan
• Asslam o Alaikum. Happy defence day to all Pakistan. Live Long Pakistan. Live Long Pakistan Army. Always stay blessed!
• SALUTE to the FAMALIES of the SHAHEEDS. SALUTE to the DEFFENDERS of PAKISTAN,GHAZIS & SHAHEEDS. HAPPY DEFENCE DAY!
• Happy Defence Day! A big salute to our soldiers for their endless services for our nation!
• Happy Defence Day! #6September Keep on fighting against the enemy of extremism & cherish the spirit of being free… #Pakistan
• Happy Defence Day. All my gratitude to the brave men and women who defend our great nation. We salute you.
• Remembering 65, a tale of a newly born nation that knew how to safeguard its borders, long live Pakistan. Happy Defence Day.
• Happy Defence Day to all the soldiers who protect our nation w/o demanding anything, only Allah can reward you.
• Happy Defence Day Pakistan! Today we express our gratitude to the Pak Army for their selfless efforts for the nation! Thank you!

Pakistan Defence Day Greetings

• Happy defence Day. We salute to brave sons of the soil; The soldiers who laid their lives for the honor of our land.
• I Salute those who gave their today for our tomorrow & futures! Happy Defence Day to all fellow Pakistanis.
• A very happy Defence day (youm-e-difa). Salute to Pakistan Army, naval forces and PAF for protecting our mother land.
• Happy 6th September… and a defence of such remarkable standard that makes the Motherland proud.
• “6th September 1965” “Happy Defence Day” “Youme Difa-e-Pakistan Mubarak Ho”
• Today, Let us pay tribute to martyrs of nation for their great sacrifices and bravery in defending our beloved homeland. Happy Defence Day.
• No Power on Earth can undo Pakistan. Pakistan Will be Defended at All Cost. Long Live Pakistan. Happy 6th September everyone
• Happy 6th September. It’s not about winning wars. It’s about putting a price on our sovereignty; to show that we can spill blood to protect it
• The whole Pakistani nation stands with its armed forces for the Defence of Pakistan. Happy Defence Day.
• 6th September. A day to honour those who gave the ultimate sacrifice in defense of the nation. U will always b remembered. Happy defence day

Pakistan Defence Day Messages

• Happy Pakistan Defence Day to you all. The day we defeated the enemy who had huge numerical superiority
• Bismillah Ar Rahman Ar Rahim…Our Fauj, Our Pride, Our land, Our Pakistan… Zindabad. Happy Defence Day!
• Shaheed Ki Jo Mout Hai, Wo Qaum Ki Hayat Hai – Happy Defence Day. Pakistan Zindabaad. Salute to our Armed Forces.
• My fellow Pakistanis happy defence day. Marking the day our jawans laid out their lives for us. Long live the Pakistan armed forces
• Happy Defence Day. Salute to all those who are sacrificing their present to save our future.

Pakistan Youm-e-Difa Poetry

• 6th September is a reminder of bravery, unity and love for our nation. Happy Defence Day
• Here’s to the brave sons of the nation who give up what is theirs to save what is ours. Happy Defence Day!
• Happy Defence Day! The memory of those martyrs keeps the spirit alive and definitely makes us stronger! Pakistan Zindabad!
• Happy Defence Day. Remember, you’re nothing without your army. Instead of cursing and blaming ’em, be glad and thankful.
• We Salute the Martyrs, Veterans & families of Pakistan’s armed forces. “Happy Defence Day”

Pakistan Yom e Difa Wishes Messages

• Tumhain Watan Ki Hawain Salam Kehti Hain… 6th September Defence Day, Youm e Difa o Shudaa. The Nation Salutes to Martyrs & their families.
• Youm-e-Difa, a day to pay tribute to the martyrs & ghazis of the 1965 war (RIP). #DefenceDay is example of discipline, professionalism & patriotism of Pakistan Armed Forces. We salute their bravery because they serve without questioning.
• The true freedom is feeling secure in our homeland and our soldiers make it possible by protecting us from our enemies. Pakistan Defence Day!
• Youm e Difa marks Pakistan’s military success and superiority in South Asia. No power can match the military might of Pakistan.
• Spirit of 1965 remains kindled today as we move towards a stronger,more stable and prosperous Pakistan.
• Youm-e-Difa, reminds us of those dauntless and daring soldiers who laid down their lives in defense of the motherland. #DefendPakistan
• Celebrate youm-e-Difa with pride and remembering the victory of Army , air force and navy war against India.
• Youm-E-Difa-E-Pakistan – The Most Golden , Greatest and Brightest Day of Our History.
• The lives of Pakistani soldiers & spies should never be taken for granted. Nor should the freedoms that are protected with their blood. InshaAllah, Pakistan is destined to be a force for peace & prosperity. On September 6, we celebrate the guardians of our people’s potential.

The Significance & Importance

Defence Day honors the national heroes of Pakistan who defended the country from India’s surprise attack. The Pakistan military made history in defending not only the areas attacked but also in protecting the lives and homes of the civilians.

India ‘s hostility against Pakistan’s border without a formal announcement of war had hugely cost it. It lost 1616 sq. miles of territory to Pakistan, as compared to 446 sq. miles of Pakistan’s undefended territory. 20 senior officers, 19 junior commissioned officers, 569 other ranks, several tanks, and lots of advanced armories were captured by the Pakistan Army – thus making September 6 an important day in the history of Pakistan.

Despite the surprise attack without any declaration of war, Pakistan Army struck back at the Indian forces and crushed all their dreams of conquering the cities of Lahore and Sialkot.

The Indian armed forces despite being large in numbers, equipped with advanced American weapons, and making a surprise move on Pakistan – had to face extreme embarrassment in the hands of Pakistan Army. Pakistan emerged from the 1965 war as a strong and self-assured nation, proud for itself and its military.

Defence Day is a day of thanksgiving when the whole Pakistani nation salutes the national heroes and the martyrs of the 1965 war, who turned the impossible into possible. Those men of steel made history by fighting with great bravery and strong faith in Allah. They didn’t let the enemy invade the cities of Pakistan because the love and passion for their people were ablaze.

The day also tributes the Pakistan Air Force (PAF) who played a huge contribution in this war, which was also the first time that the military air forces of both the nations were facing each other. The PAF pilots showed extravagant skills and the best example is that of M.M. Alam, who made a world record by shooting down five Indian fighter jets in a matter of seconds only!

Defence Day in Pakistan is one of the three most important National Days of Pakistan. The other two are: March 23 Pakistan Day – which commemorates the passing of Lahore Resolution AND 14 August Pakistan Independence Day – which celebrates the independence of Pakistan from British-ruled India.

Celebrations & Activities

Defence Day in Pakistan is celebrated annually on September 6. The whole nation celebrates this day with great patriotic zeal and fervor, in the memory of Pakistan’s successful defence against India. There are parades and festivals highlighting the importance of defence day and honoring the national heroes of the Indo-Pak War of 1965.

Here’s a complete overview of Pakistan Defense Day celebrations:

• The day dawns with prayers for the progress, development, and stability of the country – followed by a 21-gun cannon salute in Lahore and Karachi.
• There’s a change of guard ceremony at Mazar-e-Quaid in Karachi in the early morning, where a PAF contingent assumes guard duty. Wreath laying ceremonies are held at mausoleums of the 1965 war heroes and the recipients of Nishan-e-Haider (the highest gallantry award).
• Pakistan Navy and Pakistan Air Force organize shows at to honor Defence Day. Mock exercises are carried by the forces, showing how they tackles various attacks. Hundreds of people witness the show and chant “Pakistan Zindabad” on the stunning display of breath-taking stunts and amazing skills of the air and naval forces.
• The main ceremony of Defense Day is held at the General Headquarters (GHQ), where the Prime Minister and Army Chief are the chief guests. The ceremony continues for several hours – paying homage to the Pakistani military and the heroes and martyrs of the 1965 war. Special documentaries and patriotic songs are played in front of martyrs’ families who are in attendance. The ceremony ends with Prime Minister’s heart-touching and patriotic speech.
• There’s a grand Defense Day parade in Lahore. The parade showcases the strength of Pakistan’s military and presents the display of advanced armories, weapons, tanks, and missiles.
• To celebrate the day with great enthusiasm, different programmes and festivals are chalked throughout the country. All these celebrations pay tribute to the Shuhada and Ghazis of Pakistani military for their sacrifices and gallantry acts. Army officials under the orders of Army Chief, reach out to families of martyrs in their respective areas as a mark of honor and acknowledgment of their supreme sacrifices.
• Every year on September 6, ISPR (the media wing of Pakistan Army), releases a video song in remembrance of defence services by Pakistan military. The video features combined footage of nation’s all forces working together to protect the country against the harms of the enemy, whereas in the background a song loaded up with patriotic zeal can be heard.
• Documentaries and reenactments of the 6th September Indo-Pak War, are broadcasted on the national television. Schools and educational institutes too celebrate the day with Defence Day speeches, game shows, face paintings, and festivals.
• Roads and other public places everywhere throughout the nation are beautifully decorated with pennants, flags and bearing pictures of heroes of Pakistan Military under the subject of – Long Live Pakistan & We Love You Pakistan!

Essay Speech Lines for Students

The Defence Day of Pakistan falls on September 6. It is praised as the national day to recognize our military’s bid to safeguard the nation against India’s assault.

This conflict is known as the 1965 war and it occurred after the Operation Gibraltar. The 1965 war caused losses on the two sides and went on for 17 days, however, Pakistan’s solid barrier pounded Indian motives of invading Lahore and Sialkot.

Empowered’ with enthusiasm and valor, Pakistan armed forces tackled Indian surprise attacks successfully, making them understand that battling with Pakistan isn’t simple. The day is observed to remember the sacrifices and bravery of Pakistan military and of the civilians. Pakistan Air Force, with its most splendor, played a crucial job in guarding Pakistan’s air space at the season of war.

Pakistan rose up out of the 1965 war with India as a strong nation, proud for itself and its forces. Sept 6 should also be set apart as a day of thanksgiving. We should all thank Allah for the wellbeing and solidarity of Pakistan and furthermore that Allah gives us the quality, fearlessness, and assurance to secure and protect the nation no matter what, also the independence and freedom of our beloved country Pakistan.

Pakistan-India 1965 War Images: A Blast From The Past!

6th September 1965 War: Miracles & Angels

Strange miracles happened during the Indo-Pak War of 1965. After the war, many Indian soldiers claimed that they saw a large army of white angels with sharp swords. Renowned writer Mumtaz Mufti (1905-1995) mentioned the 1965 war miracles in his books. Here’s an extract of all those listed miracles:

• There was a Saint of Lahore who always kept quiet, called Chup Shah. But suddenly before the 1965 war, he started shouting in the streets: “O people of Pakistan, Today God will show miracles, Fear not, Victory will be ours”.
• Indian Army despite 5 times bigger than Pakistan Army was unable to carry out its objectives. When asked from several Indian soldiers why they failed in their mission, they replied that they saw hundreds of white horse riders wearing white dresses, coming to attack them with sharp swords in their hands.
• Indian XEN’s pilot son, who was caught during the war due to bail out, told that he didn’t know how he bailed out. “I heard voices from everywhere that Bail out, Bail out – even when there was no Pakistani aircraft tracing me to attack. I got so much confused, that I bailed out”.
• Indian General Kariepa’s son, who came to attack River Ravi’s bridge in Lahore, told that he was unable to do so. When asked why? He replied that when he reached River Ravi, he saw six bridges instead of one!
• Jang Newspaper received a letter from Madina Munawara. The letter told that one the night of September 6, two people from Madina Munawara dreamt that Prophet Muhammad (PBUH) is going on a horse. When they humbly asked the Prophet, where’s he going? He replied: “Going on Jihad in Pakistan”.
• Renowned Hakeem Nayyar Wasti was in Madina Munawara amid 1965 war. Subsequent to returning to Pakistan, he reported that a woman who lived in Madina from last 18 years and she every day sat close to the Blessed grill of Roza-e-Rasool (PBUH) told on 6 September that she saw Prophet (PBUH) rapidly coming out of his grave. His Hair was unfastened. She never observed Blessed Prophet (PBUH) in such haste before.
• Nayyar Wasti Sahib stated, a Saint who used to meet him in Roza-e-Rasool (PBUH) on a regular basis, vanished on 6 September. One of his pupils told that he has gone to Pakistan for Jihad.
• Indian Army, who was attacking Sialkot city, stopped by looking vacant battlefield. They thought it was a game by Pakistan Army to encircle them.
• Many bombs were descended on Sargodha but only two blasted and that too away from the target.
• 21 bombs were descended in Rawalpindi but only 5 got exploded.
• Many Indian soldiers claimed that instead of a few hundred Pak soldiers, they saw millions of soldiers coming to attack them. “Huge army with swords gave us losses. Light emanated from their swords’” – a statement by Indian army personnel after the Indo-Pak War of 1965.
• Indian army prisoners’ who were caught in Sialkot, later asked the Pakistani officers: “‘Who were those white dress soldiers in your army”‘
• A prisoner of Khemkaran told that he saw horse riders in red dresses, which completely confused his entire group who was ready to attack Pakistan.
• An Indian Pilot prisoner in Multan told that he saw three old men catching the bombs dropped by him from the aircraft and throwing them away’.

There are also several other Indo-Pak 1965 War miracles reported in different books. At the midnight of September 6, many Islamic scholars and Ulemas dreamt of Pakistan’s victory in this battle and even saw saints and angels coming to help Pakistan Army defeat India.

Pakistan Defence Day FAQS

What is Pakistan Defence Day?

Pakistan Defence Day is a national holiday in Pakistan celebrated on September 6th each year to commemorate the country’s defense against Indian aggression during the Indo-Pakistani War of 1965.

Why is Pakistan Defence Day important?

Pakistan Defence Day is important as it pays tribute to the bravery and sacrifices of the Pakistani armed forces who defended the country’s borders during the war.

What happened during the Indo-Pakistani War of 1965?

The war was fought between India and Pakistan in 1965 over the disputed territory of Kashmir. Pakistan’s military launched a surprise attack on India, but the Indian army retaliated and the war lasted for several weeks. Ultimately, the conflict ended in a stalemate and a ceasefire was declared.

How is Pakistan Defence Day celebrated?

Pakistan Defence Day is celebrated with military parades, speeches, and other events throughout the country. It is also a time for people to reflect on the sacrifices made by Pakistani soldiers during the war.

Is Pakistan Defence Day a public holiday?

Yes, Pakistan Defence Day is a public holiday in Pakistan and all government offices, schools, and businesses are closed.

What is the role of the Pakistani armed forces in defending the country?

The Pakistani armed forces are responsible for defending the country against external threats and maintaining the country’s territorial integrity. They also play a role in disaster relief and peacekeeping operations around the world.

Are there any memorials or monuments dedicated to Pakistan’s armed forces?

Yes, there are several memorials and monuments dedicated to Pakistan’s armed forces, including the Pakistan Monument in Islamabad and the Pakistan Army Museum in Rawalpindi.

What is the role of the Pakistan Air Force in the country’s defense?

The Pakistan Air Force is responsible for defending the country’s airspace and providing air support to ground troops. It also plays a role in disaster relief operations and provides assistance in times of natural disasters.

How is Pakistan’s armed forces structured?

Pakistan’s armed forces are divided into three branches: the Pakistan Army, Pakistan Air Force, and Pakistan Navy. Each branch is responsible for a different aspect of the country’s defense.

How does Pakistan’s armed forces compare to those of other countries in the region?

Pakistan’s armed forces are considered one of the strongest in the region and are equipped with modern weaponry and advanced technology. The country has a long history of military service and has played an important role in peacekeeping operations around the world.

1 Minute Speech On Defence Day In English

A very good morning to one and all present here. Today, I’ll be giving a small speech on the topic ‘Defence Day’. 

Why was this particular date chosen? Because it holds significance with regard to the Armed Forces of India. 

This day is to raise awareness of civil protection. Let us all commemorate our Indian Army, Navy, and Air Forces today!

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BY Percy Bysshe Shelley

Introduction

Percy Bysshe Shelley was born to a wealthy family in Sussex, England. He attended Eton and Oxford, where he was expelled for writing a pamphlet championing atheism. Shelley married twice before he drowned in a sailing accident in Italy at the age of 29. His first wife committed suicide, and shortly thereafter he married his second wife, Mary Wollstonecraft Shelley, who was the author of Frankenstein and the daughter of Mary Wollstonecraft, author of A Vindication of the Rights of Woman. Among Shelley’s closest friends were the other famous Romantic poets of the day, among them John Keats, whose death inspired Shelley’s “Adonais,” and Lord Byron. Shelley’s “Defence of Poetry” is unusual compared with similarly titled “defenses” of poetry. Shelley’s essay contains no rules for poetry, or aesthetic judgments of his contemporaries. Instead, Shelley’s philosophical assumptions about poets and poetry can be read as a sort of primer for the Romantic movement in general. In this essay, written a year before his death, Shelley addresses “The Four Ages of Poetry,” a witty magazine piece by his friend, Thomas Love Peacock. Peacock’s work teases and jokes through its definitions and conclusions, specifically that the poetry has become valueless and redundant in an age of science and technology, and that intelligent people should give up their literary pursuits and put their intelligence to good use. Shelley takes this treatise and extends it, turning his essay into more of a rebuttal than a reply. To begin, Shelley turns to reason and imagination, defining reason as logical thought and imagination as perception, adding, “reason respects the differences, and imagination the similitudes of things.” From reason and imagination, man may recognize beauty, and it is through beauty that civilization comes. Language, Shelley contends, shows humanity’s impulse toward order and harmony, which leads to an appreciation of unity and beauty. Those in “excess” of language are the poets, whose task it is to impart the pleasures of their experience and observations into poems. Shelley argues, that civilization advances and thrives with the help of poetry. This assumption then, through Shelley’s own understanding, marks the poet as a prophet, not a man dispensing forecasts but a person who “participates in the eternal, the infinite, and the one.” He goes on to place poetry in the column of divine and organic process: “A poem is the very image of life expressed in its eternal truth . . . the creation of actions according to the unchangeable forms of human nature, as existing in the mind of the Creator.” The task of poets then is to interpret and present the poem; Shelley’s metaphor here explicates: “Poetry is a mirror which makes beautiful that which is distorted.” The next portion of Shelley’s argument approaches the question of morality in poetry. To Shelley, poetry is utilitarian, as it brings civilization by “awaken[ing] and enlarg[ing] the mind itself by rendering it the receptacle of a thousand unapprehended combinations of thought. Poetry lifts the veil from the hidden beauty of the world.” Shelley also addresses drama and the critical history of poetry through the ages, beginning with the classical period, moving through the Christian era, and into the middle ages until he arrives back in his present day, pronouncing the worth of poets and poetry as “indeed divine,” and the significant role that poets play, concluding with his famous last line: “Poets are the unacknowledged legislators of the world.”

According to one mode of regarding those two classes of mental action, which are called reason and imagination, the former may be considered as mind contemplating the relations borne by one thought to another, however produced, and the latter, as mind acting upon those thoughts so as to color them with its own light, and composing from them, as from elements, other thoughts, each containing within itself the principle of its own integrity. The one is the το ποιειν, or the principle of synthesis, and has for its objects those forms which are common to universal nature and existence itself; the other is the το λογιςειν, or principle of analysis, and its action regards the relations of things simply as relations; considering thoughts, not in their integral unity, but as the algebraical representations which conduct to certain general results. Reason is the enumeration of qualities already known; imagination is the perception of the value of those qualities, both separately and as a whole. Reason respects the differences, and imagination the similitudes of things. Reason is to imagination as the instrument to the agent, as the body to the spirit, as the shadow to the substance.

Poetry, in a general sense, may be defined to be “the expression of the imagination”: and poetry is connate with the origin of man. Man is an instrument over which a series of external and internal impressions are driven, like the alternations of an ever-changing wind over an Æolian lyre, which move it by their motion to ever-changing melody. But there is a principle within the human being, and perhaps within all sentient beings, which acts otherwise than in the lyre, and produces not melody alone, but harmony, by an internal adjustment of the sounds or motions thus excited to the impressions which excite them. It is as if the lyre could accommodate its chords to the motions of that which strikes them, in a determined proportion of sound; even as the musician can accommodate his voice to the sound of the lyre. A child at play by itself will express its delight by its voice and motions; and every inflexion of tone and every gesture will bear exact relation to a corresponding antitype in the pleasurable impressions which awakened it; it will be the reflected image of that impression; and as the lyre trembles and sounds after the wind has died away; so the child seeks, by prolonging in its voice and motions the duration of the effect, to prolong also a consciousness of the cause. In relation to the objects which delight a child these expressions are what poetry is to higher objects. The savage (for the savage is to ages what the child is to years) expresses the emotions produced in him by surrounding objects in a similar manner; and language and gesture, together with plastic or pictorial imitation, become the image of the combined effect of those objects, and of his apprehension of them. Man in society, with all his passions and his pleasures, next becomes the object of the passions and pleasures of man; an additional class of emotions produces an augmented treasure of expressions; and language, gesture, and the imitative arts, become at once the representation and the medium, the pencil and the picture, the chisel and the statute, the chord and the harmony. The social sympathies, or those laws from which, as from its elements, society results, begin to develop themselves from the moment that two human beings coexist; the future is contained within the present, as the plant within the seed; and equality, diversity, unity, contrast, mutual dependence, become the principles alone capable of affording the motives according to which the will of a social being is determined to action, inasmuch as he is social; and constitute pleasure in sensation, virtue in sentiment, beauty in art, truth in reasoning, and love in the intercourse of kind. Hence men, even in the infancy of society, observe a certain order in their words and actions, distinct from that of the objects and the impressions represented by them, all expression being subject to the laws of that from which it proceeds. But let us dismiss those more general considerations which might involve an inquiry into the principles of society itself, and restrict our view to the manner in which the imagination is expressed upon its forms.

In the youth of the world, men dance and sing and imitate natural objects observing in these actions, as in all others, a certain rhythm or order. And, although all men observe a similar, they observe not the same order, in the motions of the dance, in the melody of the song, in the combinations of language, in the series of their imitations of natural objects. For there is a certain order or rhythm belonging to each of these classes of mimetic representation, from which the hearer and the spectator receive an intenser and purer pleasure than from any other: the sense of an approximation to this order has been called taste by modern writers. Every man in the infancy of art observes an order which approximates more or less closely to that from which this highest delight results: but the diversity is not sufficiently marked, as that its gradations should be sensible, except in those instances where the predominance of this faculty of approximation to the beautiful (for so we may be permitted to name the relation between this highest pleasure and its cause) is very great. Those in whom it exists in excess are poets, in the most universal sense of the word; and the pleasure resulting from the manner in which they express the influence of society or nature upon their own minds, communicates itself to others, and gathers a sort of reduplication from that community. Their language is vitally metaphorical; that is, it marks the before unapprehended relations of things and perpetuates their apprehension, until the words which represent them, become, through time, signs for portions or classes of thoughts instead of pictures of integral thoughts; and then if no new poets should arise to create afresh the associations which have been thus disorganized, language will be dead to all the nobler purposes of human intercourse. These similitudes or relations are finely said by Lord Bacon to be “the same footsteps of nature impressed upon the various subjects of the world” [“De Augment. Scient.,” cap. i, lib. iii—Shelley]—and he considers the faculty which perceives them as the store-house of axioms common to all knowledge. In the infancy of society every author is necessarily a poet, because language itself is poetry; and to be a poet is to apprehend the true and the beautiful, in a word, the good which exists in the relation, subsisting, first between existence and perception, and secondly between perception and expression. Every original language near to its source is in itself the chaos of a cyclic poem: the copiousness of lexicography and the distinctions of grammar are the works of a later age, and are merely the catalogue and the form of the creations of poetry.

But poets, or those who imagine and express this indestructible order, are not only the authors of language and of music, of the dance, and architecture, and statuary, and painting: they are the institutors of laws, and the founders of civil society, and the inventors of the arts of life, and the teachers, who draw into a certain propinquity with the beautiful and the true that partial apprehension of the agencies of the invisible world which is called religion. Hence all original religions are allegorical, or susceptible of allegory, and, like Janus, have a double face of false and true. Poets, according to the circumstances of the age and nation in which they appeared, were called, in the earlier epochs of the world, legislators, or prophets: a poet essentially comprises and unites both these characters. For he not only beholds intensely the present as it is, and discovers those laws according to which present things ought to be ordered, but he beholds the future in the present, and his thoughts are the germs of the flower and the fruit of latest time. Not that I assert poets to be prophets in the gross sense of the word, or that they can foretell the form as surely as they foreknow the spirit of events: such is the pretence of superstition, which would make poetry an attribute of prophecy, rather than prophecy an attribute of poetry. A poet participates in the eternal, the infinite, and the one; as far as relates to his conceptions, time and place and number are not. The grammatical forms which express the moods of time, and the difference of persons, and the distinction of place, are convertible with respect to the highest poetry without injuring it as poetry; and the choruses of Aeschylus, and the book of Job, and Dante’s “Paradise” would afford, more than any other writings, examples of this fact, if the limits of this essay did not forbid citation. The creations of sculpture, painting, and music are illustrations still more decisive.

Language, color, form, and religious and civil habits of action, are all the instruments and materials of poetry; they may be called poetry by that figure of speech which considers the effect as a synonym of the cause. But poetry in a more restricted sense expresses those arrangements of language, and especially metrical language, which are created by that imperial faculty, whose throne is curtained within the invisible nature of man. And this springs from the nature itself of language, which is a more direct representation of the actions and passions of our internal being, and is susceptible of more various and delicate combinations, than color, form, or motion, and is more plastic and obedient to the control of that faculty of which it is the creation. For language is arbitrarily produced by the imagination, and has relation to thoughts alone; but all other materials, instruments, and conditions of art have relations among each other, which limit and interpose between conception and expression. The former is as a mirror which reflects, the latter as a cloud which enfeebles, the light of which both are mediums of communication. Hence the fame of sculptors, painters, and musicians, although the intrinsic powers of the great masters of these arts may yield in no degree to that of those who have employed language as the hieroglyphic of their thoughts, has never equalled that of poets in the restricted sense of the term; as two performers of equal skill will produce unequal effects from a guitar and a harp. The fame of legislators and founders of religions, so long as their institutions last, alone seems to exceed that of poets in the restricted sense; but it can scarcely be a question, whether, if we deduct the celebrity which their flattery of the gross opinions of the vulgar usually conciliates, together with that which belonged to them in their higher character of poets, any excess will remain.

We have thus circumscribed the word poetry within the limits of that art which is the most familiar and the most perfect expression of the faculty itself. It is necessary, however, to make the circle still narrower, and to determine the distinction between measured and unmeasured language; for the popular division into prose and verse is inadmissible in accurate philosophy.

Sounds as well as thoughts have relation both between each other and towards that which they represent, and a perception of the order of those relations has always been found connected with a perception of the order of the relations of thoughts. Hence the language of poets has ever affected a certain uniform and harmonious recurrence of sound, without which it were not poetry, and which is scarcely less indispensable to the communication of its influence, than the words themselves, without reference to that peculiar order. Hence the vanity of translation; it were as wise to cast a violet into a crucible that you might discover the formal principle of its color and odor, as seek to transfuse from one language into another the creations of a poet. The plant must spring again from its seed, or it will bear no flower—and this is the burden of the curse of Babel.

An observation of the regular mode of the recurrence of harmony in the language of poetical minds, together with its relation to music, produced metre, or a certain system of traditional forms of harmony and language. Yet it is by no means essential that a poet should accommodate his language to this traditional form, so that the harmony, which is its spirit, be observed. The practice is indeed convenient and popular, and to be preferred, especially in such composition as includes much action: but every great poet must inevitably innovate upon the example of his predecessors in the exact structure of his peculiar versification. The distinction between poets and prose writers is a vulgar error. The distinction between philosophers and poets has been anticipated. Plato was essentially a poet—the truth and splendor of his imagery, and the melody of his language, are the most intense that it is possible to conceive. He rejected the measure of the epic, dramatic, and lyrical forms, because he sought to kindle a harmony in thoughts divested of shape and action, and he forebore to invent any regular plan of rhythm which would include, under determinate forms, the varied pauses of his style. Cicero sought to imitate the cadence of his periods, but with little success. Lord Bacon was a poet. [See the “Filum Labyrinthi,” and the “Essay on Death” particularly.—Shelley] His language has a sweet and majestic rhythm, which satisfies the sense, no less than the almost superhuman wisdom of his philosophy satisfies the intellect; it is a strain which distends, and then bursts the circumference of the reader’s mind, and pours itself forth together with it into the universal element with which it has perpetual sympathy. All the authors of revolutions in opinion are not only necessarily poets as they are inventors, nor even as their words unveil the permanent analogy of things by images which participate in the life of truth; but as their periods are harmonious and rhythmical, and contain in themselves the elements of verse; being the echo of the eternal music. Nor are those supreme poets, who have employed traditional forms of rhythm on account of the form and action of their subjects, less capable of perceiving and teaching the truth of things, than those who have omitted that form. Shakespeare, Dante, and Milton (to confine ourselves to modern writers) are philosophers of the very loftiest power.

A poem is the very image of life expressed in its eternal truth. There is this difference between a story and a poem, that a story is a catalogue of detached facts, which have no other connection than time, place, circumstance, cause and effect; the other is the creation of actions according to the unchangeable forms of human nature, as existing in the mind of the Creator, which is itself the image of all other minds. The one is partial, and applies only to a definite period of time, and a certain combination of events which can never again recur; the other is universal, and contains within itself the germ of a relation to whatever motives or actions have place in the possible varieties of human nature. Time, which destroys the beauty and the use of the story of particular facts, stripped of the poetry which should invest them, augments that of poetry, and forever develops new and wonderful applications of the eternal truth which it contains. Hence epitomes have been called the moths of just history; they eat out the poetry of it. A story of particular facts is as a mirror which obscures and distorts that which should be beautiful; poetry is a mirror which makes beautiful that which is distorted.

The parts of a composition may be poetical, without the composition as a whole being a poem. A single sentence may be considered as a whole, though it may be found in the midst of a series of unassimilated portions; a single word even may be a spark of inextinguishable thought. And thus all the great historians, Herodotus, Plutarch, Livy, were poets; and although the plan of these writers, especially that of Livy, restrained them from developing this faculty in its highest degree, they made copious and ample amends for their subjection, by filling all the interstices of their subjects with living images.

Having determined what is poetry, and who are poets, let us proceed to estimate its effects upon society.

Poetry is ever accompanied with pleasure: all spirits on which it falls open themselves to receive the wisdom which is mingled with its delight. In the infancy of the world, neither poets themselves nor their auditors are fully aware of the excellence of poetry: for it acts in a divine and unapprehended manner, beyond and above consciousness; and it is reserved for future generations to contemplate and measure the mighty cause and effect in all the strength and splendor of their union. Even in modern times, no living poet ever arrived at the fulness of his fame; the jury which sits in judgment upon a poet, belonging as he does to all time, must be composed of his peers: it must be impanelled by Time from the selectest of the wise of many generations. A poet is a nightingale, who sits in darkness and sings to cheer its own solitude with sweet sounds; his auditors are as men entranced by the melody of an unseen musician, who feel that they are moved and softened, yet know not whence or why. The poems of Homer and his contemporaries were the delight of infant Greece; they were the elements of that social system which is the column upon which all succeeding civilization has reposed. Homer embodied the ideal perfection of his age in human character; nor can we doubt that those who read his verses were awakened to an ambition of becoming like to Achilles, Hector, and Ulysses: the truth and beauty of friendship, patriotism, and persevering devotion to an object, were unveiled to the depths in these immortal creations: the sentiments of the auditors must have been refined and enlarged by a sympathy with such great and lovely impersonations, until from admiring they imitated, and from imitation they identified themselves with the objects of their admiration. Nor let it be objected that these characters are remote from moral perfection, and that they can by no means be considered as edifying patterns for general imitation. Every epoch, under names more or less specious, has deified its peculiar errors; Revenge is the naked idol of the worship of a semi-barbarous age: and Self-deceit is the veiled image of unknown evil, before which luxury and satiety lie prostrate. But a poet considers the vices of his contemporaries as the temporary dress in which his creations must be arrayed, and which cover without concealing the eternal proportions of their beauty. An epic or dramatic personage is understood to wear them around his soul, as he may the ancient armor or the modern uniform around his body; whilst it is easy to conceive a dress more graceful than either. The beauty of the internal nature cannot be so far concealed by its accidental vesture, but that the spirit of its form shall communicate itself to the very disguise, and indicate the shape it hides from the manner in which it is worn. A majestic form and graceful motions will express themselves through the most barbarous and tasteless costume. Few poets of the highest class have chosen to exhibit the beauty of their conceptions in its naked truth and splendor; and it is doubtful whether the alloy of costume, habit, etc., be not necessary to temper this planetary music for mortal ears.

The whole objection, however, of the immorality of poetry rests upon a misconception of the manner in which poetry acts to produce the moral improvement of man. Ethical science arranges the elements which poetry has created, and propounds schemes and proposes examples of civil and domestic life: nor is it for want of admirable doctrines that men hate, and despise, and censure, and deceive, and subjugate one another. But poetry acts in another and diviner manner. It awakens and enlarges the mind itself by rendering it the receptacle of a thousand unapprehended combinations of thought. Poetry lifts the veil from the hidden beauty of the world, and makes familiar objects be as if they were not familiar; it reproduces all that it represents, and the impersonations clothed in its Elysian light stand thenceforward in the minds of those who have once contemplated them, as memorials of that gentle and exalted content which extends itself over all thoughts and actions with which it coexists. The great secret of morals is love; or a going out of our nature, and an identification of ourselves with the beautiful which exists in thought, action, or person, not our own. A man, to be greatly good, must imagine intensely and comprehensively; he must put himself in the place of another and of many others; the pains and pleasure of his species must become his own. The great instrument of moral good is the imagination; and poetry administers to the effect by acting upon the cause. Poetry enlarges the circumference of the imagination by replenishing it with thoughts of ever new delight, which have the power of attracting and assimilating to their own nature all other thoughts, and which form new intervals and interstices whose void forever craves fresh food. Poetry strengthens the faculty which is the organ of the moral nature of man, in the same manner as exercise strengthens a limb. A poet therefore would do ill to embody his own conceptions of right and wrong, which are usually those of his place and time, in his poetical creations, which participate in neither. By this assumption of the inferior office of interpreting the effect, in which perhaps after all he might acquit himself but imperfectly, he would resign a glory in a participation in the cause. There was little danger that Homer, or any of the eternal poets, should have so far misunderstood themselves as to have abdicated this throne of their widest dominion. Those in whom the poetical faculty, though great, is less intense, as Euripides, Lucan, Tasso, Spenser, have frequently affected a moral aim, and the effect of their poetry is diminished in exact proportion to the degree in which they compel us to advert to this purpose.

Homer and the cyclic poets were followed at a certain interval by the dramatic and lyrical poets of Athens, who flourished contemporaneously with all that is most perfect in the kindred expressions of the poetical faculty; architecture, painting, music, the dance, sculpture, philosophy, and, we may add, the forms of civil life. For although the scheme of Athenian society was deformed by many imperfections which the poetry existing in chivalry and Christianity has erased from the habits and institutions of modern Europe; yet never at any other period has so much energy, beauty, and virtue been developed; never was blind strength and stubborn form so disciplined and rendered subject to the will of man, or that will less repugnant to the dictates of the beautiful and the true, as during the century which preceded the death of Socrates. Of no other epoch in the history of our species have we records and fragments stamped so visibly with the image of the divinity in man. But it is poetry alone, in form, in action, or in language, which has rendered this epoch memorable above all others, and the store-house of examples to everlasting time. For written poetry existed at that epoch simultaneously with the other arts, and it is an idle inquiry to demand which gave and which received the light, which all, as from a common focus, have scattered over the darkest periods of succeeding time. We know no more of cause and effect than a constant conjunction of events: poetry is ever found to coexist with whatever other arts contribute to the happiness and perfection of man. I appeal to what has already been established to distinguish between the cause and the effect.

It was at the period here adverted to that the drama had its birth; and however a succeeding writer may have equalled or surpassed those few great specimens of the Athenian drama which have been preserved to us, it is indisputable that the art itself never was understood or practised according to the true philosophy of it, as at Athens. For the Athenians employed language, action, music, painting, the dance, and religious institutions, to produce a common effect in the representation of the highest idealism of passion and of power; each division in the art was made perfect in its kind of artists of the most consummate skill, and was disciplined into a beautiful proportion and unity one towards the other. On the modern stage a few only of the elements capable of expressing the image of the poet’s conception are employed at once. We have tragedy without music and dancing; and music and dancing without the highest impersonations of which they are the fit accompaniment, and both without religion and solemnity. Religious institution has indeed been usually banished from the stage. Our system of divesting the actor’s face of a mask, on which the many expressions appropriated to his dramatic character might be moulded into one permanent and unchanging expression, is favorable only to a partial and inharmonious effect; it is fit for nothing but a monologue, where all the attention may be directed to some great master of ideal mimicry. The modern practice of blending comedy with tragedy, though liable to great abuse in point of practice, is undoubtedly an extension of the dramatic circle; but the comedy should be as in King Lear , universal, ideal, and sublime. It is perhaps the intervention of this principle which determines the balance in favor of “King Lear” against the “Oedipus Tyrannus” or the “Agamemnon,” or, if you will, the trilogies with which they are connected; unless the intense power of the choral poetry, especially that of the latter, should be considered as restoring the equilibrium. King Lear , if it can sustain this comparison, may be judged to be the most perfect specimen of the dramatic art existing in the world; in spite of the narrow conditions to which the poet was subjected by the ignorance of the philosophy of the drama which has prevailed in modern Europe. Calderon, in his religious autos, has attempted to fulfil some of the high conditions of dramatic representation neglected by Shakespeare; such as the establishing a relation between the drama and religion, and the accommodating them to music and dancing; but he omits the observation of conditions still more important, and more is lost than gained by the substitution of the rigidly defined and ever-repeated idealisms of a distorted superstition for the living impersonations of the truth of human passion.

But I digress. The connection of scenic exhibitions with the improvement or corruption of the manners of men has been universally recognized; in other words, the presence or absence of poetry in its most perfect and universal form has been found to be connected with good and evil in conduct or habit. The corruption which has been imputed to the drama as an effect, begins, when the poetry employed in its constitution ends: I appeal to the history of manners whether the periods of the growth of the one and the decline of the other have not corresponded with an exactness equal to any example of moral cause and effect.

The drama at Athens, or wheresoever else it may have approached to its perfection, ever coexisted with the moral and intellectual greatness of the age. The tragedies of the Athenian poets are as mirrors in which the spectator beholds himself, under a thin disguise of circumstance, stripped of all but that ideal perfection and energy which everyone feels to be the internal type of all that he loves, admires, and would become. The imagination is enlarged by a sympathy with pains and passions so mighty, that they distend in their conception the capacity of that by which they are conceived; the good affections are strengthened by pity, indignation, terror, and sorrow; and an exalted calm is prolonged from the satiety of this high exercise of them into the tumult of familiar life: even crime is disarmed of half its horror and all its contagion by being represented as the fatal consequence of the unfathomable agencies of nature; error is thus divested of its wilfulness; men can no longer cherish it as the creation of their choice. In a drama of the highest order there is little food for censure or hatred; it teaches rather self-knowledge and self-respect. Neither the eye nor the mind can see itself, unless reflected upon that which it resembles. The drama, so long as it continues to express poetry, is as a prismatic and many-sided mirror, which collects the brightest rays of human nature and divides and reproduces them from the simplicity of these elementary forms, and touches them with majesty and beauty, and multiplies all that it reflects, and endows it with the power of propagating its like wherever it may fall.

But in periods of the decay of social life, the drama sympathizes with that decay. Tragedy becomes a cold imitation of the form of the great masterpieces of antiquity, divested of all harmonious accompaniment of the kindred arts; and often the very form misunderstood, or a weak attempt to teach certain doctrines, which the writer considers as moral truths; and which are usually no more than specious flatteries of some gross vice or weakness, with which the author, in common with his auditors, are infected. Hence what has been called the classical and domestic drama. Addison’s “Cato” is a specimen of the one, and would it were not superfluous to cite examples of the other! To such purposes poetry cannot be made subservient. Poetry is a sword of lightning, ever unsheathed, which consumes the scabbard that would contain it. And thus we observe that all dramatic writings of this nature are unimaginative in a singular degree; they affect sentiment and passion, which, divested of imagination, are other names for caprice and appetite. The period in our own history of the grossest degradation of the drama is the reign of Charles II, when all forms in which poetry had been accustomed to be expressed became hymns to the triumph of kingly power over liberty and virtue. Milton stood alone illuminating an age unworthy of him. At such periods the calculating principle pervades all the forms of dramatic exhibition, and poetry ceases to be expressed upon them. Comedy loses its ideal universality: wit succeeds to humor; we laugh from self-complacency and triumph, instead of pleasure; malignity, sarcasm, and contempt succeed to sympathetic merriment; we hardly laugh, but we smile. Obscenity, which is ever blasphemy against the divine beauty in life, becomes, from the very veil which it assumes, more active if less disgusting: it is a monster for which the corruption of society forever brings forth new food, which it devours in secret.

The drama being that form under which a greater number of modes of expression of poetry are susceptible of being combined than any other, the connection of poetry and social good is more observable in the drama than in whatever other form. And it is indisputable that the highest perfection of human society has ever corresponded with the highest dramatic excellence; and that the corruption or the extinction of the drama in a nation where it has once flourished is a mark of a corruption of manners, and an extinction of the energies which sustain the soul of social life. But, as Machiavelli says of political institutions, that life may be preserved and renewed, if men should arise capable of bringing back the drama to its principles. And this is true with respect to poetry in its most extended sense: all language, institution, and form require not only to be produced but to be sustained: the office and character of a poet participate in the divine nature as regards providence, no less than as regards creation.

Civil war, the spoils of Asia, and the fatal predominance first of the Macedonian, and then of the Roman arms, were so many symbols of the extinction or suspension of the creative faculty in Greece. The bucolic writers, who found patronage under the lettered tyrants of Sicily and Egypt, were the latest representatives of its most glorious reign. Their poetry is intensely melodious; like the odor of the tuberose, it overcomes and sickens the spirit with excess of sweetness; whilst the poetry of the preceding age was as a meadow-gale of June, which mingles the fragrance of all the flowers of the field, and adds a quickening and harmonizing spirit of its own which endows the sense with a power of sustaining its extreme delight. The bucolic and erotic delicacy in written poetry is correlative with that softness in statuary, music, and the kindred arts, and even in manners and institutions, which distinguished the epoch to which I now refer. Nor is it the poetical faculty itself, or any misapplication of it, to which this want of harmony is to be imputed. An equal sensibility to the influence of the senses and the affections is to be found in the writings of Homer and Sophocles: the former, especially, has clothed sensual and pathetic images with irresistible attractions. Their superiority over these succeeding writers consists in the presence of those thoughts which belong to the inner faculties of our nature, not in the absence of those which are connected with the external; their incomparable perfection consists in a harmony of the union of all. It is not what the erotic poets have, but what they have not, in which their imperfection consists. It is not inasmuch as they were poets, but inasmuch as they were not poets, that they can be considered with any plausibility as connected with the corruption of their age. Had that corruption availed so as to extinguish in them the sensibility to pleasure, passion, and natural scenery, which is imputed to them as an imperfection, the last triumph of evil would have been achieved. For the end of social corruption is to destroy all sensibility to pleasure; and, therefore, it is corruption. It begins at the imagination and the intellect as at the core, and distributes itself thence as a paralyzing venom, through the affections into the very appetites, until all become a torpid mass in which hardly sense survives. At the approach of such a period, poetry ever addresses itself to those faculties which are the last to be destroyed, and its voice is heard, like the footsteps of Astræa, departing from the world. Poetry ever communicates all the pleasure which men are capable of receiving: it is ever still the light of life; the source of whatever of beautiful or generous or true can have place in an evil time. It will readily be confessed that those among the luxurious citizens of Syracuse and Alexandria, who were delighted with the poems of Theocritus, were less cold, cruel, and sensual than the remnant of their tribe. But corruption must utterly have destroyed the fabric of human society before poetry can ever cease. The sacred links of that chain have never been entirely disjoined, which descending through the minds of many men is attached to those great minds, whence as from a magnet the invisible effluence is sent forth, which at once connects, animates, and sustains the life of all. It is the faculty which contains within itself the seeds at once of its own and of social renovation. And let us not circumscribe the effects of the bucolic and erotic poetry within the limits of the sensibility of those to whom it was addressed. They may have perceived the beauty of those immortal compositions, simply as fragments and isolated portions: those who are more finely organized, or born in a happier age, may recognize them as episodes to that great poem, which all poets, like the co-operating thoughts of one great mind, have built up since the beginning of the world.

The same revolutions within a narrower sphere had place in ancient Rome; but the actions and forms of its social life never seem to have been perfectly saturated with the poetical element. The Romans appear to have considered the Greeks as the selectest treasuries of the selectest forms of manners and of nature, and to have abstained from creating in measured language, sculpture, music, or architecture, anything which might bear a particular relation to their own condition, whilst it should bear a general one to the universal constitution of the world. But we judge from partial evidence, and we judge perhaps partially. Ennius, Varro, Pacuvius, and Accius, all great poets, have been lost. Lucretius is in the highest, and Virgil in a very high sense, a creator. The chosen delicacy of expressions of the latter are as a mist of light which conceal from us the intense and exceeding truth of his conceptions of nature. Livy is instinct with poetry. Yet Horace, Catullus, Ovid, and generally the other great writers of the Vergilian age, saw man and nature in the mirror of Greece. The institutions also, and the religion of Rome, were less poetical than those of Greece, as the shadow is less vivid than the substance. Hence poetry in Rome seemed to follow, rather than accompany, the perfection of political and domestic society. The true poetry of Rome lived in its institutions; for whatever of beautiful, true, and majestic, they contained, could have sprung only from the faculty which creates the order in which they consist. The life of Camillus, the death of Regulus; the expectation of the senators, in their godlike state, of the victorious Gauls; the refusal of the republic to make peace with Hannibal, after the battle of Cannæ, were not the consequences of a refined calculation of the probable personal advantage to result from such a rhythm and order in the shows of life, to those who were at once the poets and the actors of these immortal dramas. The imagination beholding the beauty of this order, created it out of itself according to its own idea; the consequence was empire, and the reward ever-living fame. These things are not the less poetry, quia carent vate sacro [because they lack the sacred prophet (or divine poet)—ed.]. They are the episodes of that cyclic poem written by Time upon the memories of men. The Past, like an inspired rhapsodist, fills the theatre of everlasting generations with their harmony.

At length the ancient system of religion and manners had fulfilled the circle of its revolutions. And the world would have fallen into utter anarchy and darkness, but that there were found poets among the authors of the Christian and chivalric systems of manners and religion, who created forms of opinion and action never before conceived; which, copied into the imaginations of men, became as generals to the bewildered armies of their thoughts. It is foreign to the present purpose to touch upon the evil produced by these systems: except that we protest, on the ground of the principles already established, that no portion of it can be attributed to the poetry they contain.

It is probable that the poetry of Moses, Job, David, Solomon, and Isaiah had produced a great effect upon the mind of Jesus and his disciples. The scattered fragments preserved to us by the biographers of this extraordinary person are all instinct with the most vivid poetry. But his doctrines seem to have been quickly distorted. At a certain period after the prevalence of a system of opinions founded upon those promulgated by him, the three forms into which Plato had distributed the faculties of mind underwent a sort of apotheosis, and became the object of the worship of the civilized world. Here it is to be confessed that “Light seems to thicken,” and

The crow makes wing to the rooky wood, Good things of day begin to droop and drowse, And night’s black agents to their preys do rouse.

But mark how beautiful an order has sprung from the dust and blood of this fierce chaos! how the world, as from a resurrection, balancing itself on the golden wings of Knowledge and of Hope, has reassumed its yet unwearied flight into the heaven of time. Listen to the music, unheard by outward ears, which is as a ceaseless and invisible wind, nourishing its everlasting course with strength and swiftness.

The poetry in the doctrines of Jesus Christ, and the mythology and institutions of the Celtic conquerors of the Roman Empire, outlived the darkness and the convulsions connected with their growth and victory, and blended themselves in a new fabric of manners and opinion. It is an error to impute the ignorance of the dark ages to the Christian doctrines or the predominance of the Celtic nations. Whatever of evil their agencies may have contained sprang from the extinction of the poetical principle, connected with the progress of despotism and superstition. Men, from causes too intricate to be here discussed, had become insensible and selfish: their own will had become feeble, and yet they were its slaves, and thence the slaves of the will of others: lust, fear, avarice, cruelty, and fraud, characterized a race amongst whom no one was to be found capable of creating in form, language, or institution. The moral anomalies of such a state of society are not justly to be charged upon any class of events immediately connected with them, and those events are most entitled to our approbation which could dissolve it most expeditiously. It is unfortunate for those who cannot distinguish words from thoughts, that many of these anomalies have been incorporated into our popular religion.

It was not until the eleventh century that the effects of the poetry of the Christian and chivalric systems began to manifest themselves. The principle of equality had been discovered and applied by Plato in his Republic as the theoretical rule of the mode in which the materials of pleasure and of power produced by the common skill and labor of human beings ought to be distributed among them. The limitations of this rule were asserted by him to be determined only by the sensibility of each, or the utility to result to all. Plato, following the doctrines of Timæus and Pythagoras, taught also a moral and intellectual system of doctrine, comprehending at once the past, the present, and the future condition of man. Jesus Christ divulged the sacred and eternal truths contained in these views to mankind, and Christianity, in its abstract purity, became the exoteric expression of the esoteric doctrines of the poetry and wisdom of antiquity. The incorporation of the Celtic nations with the exhausted population of the south impressed upon it the figure of the poetry existing in their mythology and institutions. The result was a sum of the action and reaction of all the causes included in it; for it may be assumed as a maxim that no nation or religion can supersede any other without incorporating into itself a portion of that which it supersedes. The abolition of personal and domestic slavery, and the emancipation of women from a great part of the degrading restraints of antiquity, were among the consequences of these events.

The abolition of personal slavery is the basis of the highest political hope that it can enter into the mind of man to conceive. The freedom of women produced the poetry of sexual love. Love became a religion, the idols of whose worship were ever present. It was as if the statues of Apollo and the Muses had been endowed with life and motion, and had walked forth among their worshippers; so that earth became peopled with the inhabitants of a diviner world. The familiar appearance and proceedings of life became wonderful and heavenly, and a paradise was created as out of the wrecks of Eden. And as this creation itself is poetry, so its creators were poets; and language was the instrument of their art: “Galeotto fù il libro, e chi lo scrisse” [“Galeotto was the book and the one who wrote it”—ed.]. The Provençal Trouveurs, or inventors, preceded Petrarch, whose verses are as spells, which unseal the inmost enchanted fountains of the delight which is in the grief of love. It is impossible to feel them without becoming a portion of that beauty which we contemplate: it were superfluous to explain how the gentleness and the elevation of mind connected with these sacred emotions can render men more amiable, more generous and wise, and lift them out of the dull vapors of the little world of self. Dante understood the secret things of love even more than Petrarch. His Vita Nuova is an inexhaustible fountain of purity of sentiment and language: it is the idealized history of that period, and those intervals of his life which were dedicated to love. His apotheosis of Beatrice in Paradise, and the gradations of his own love and her loveliness, by which as by steps he feigns himself to have ascended to the throne of the Supreme Cause, is the most glorious imagination of modern poetry. The acutest critics have justly reversed the judgment of the vulgar, and the order of the great acts of the “Divine Drama,” in the measure of the admiration which they accord to the Hell, Purgatory, and Paradise. The latter is a perpetual hymn of everlasting love. Love, which found a worthy poet in Plato alone of all the ancients, has been celebrated by a chorus of the greatest writers of the renovated world; and the music has penetrated the caverns of society, and its echoes still drown the dissonance of arms and superstition. At successive intervals, Ariosto, Tasso, Shakespeare, Spenser, Calderon, Rousseau, and the great writers of our own age, have celebrated the dominion of love, planting as it were trophies in the human mind of that sublimest victory over sensuality and force. The true relation borne to each other by the sexes into which humankind is distributed has become less misunderstood; and if the error which confounded diversity with inequality of the powers of the two sexes has been partially recognised in the opinions and institutions of modern Europe, we owe this great benefit to the worship of which chivalry was the law, and poets the prophets.

The poetry of Dante may be considered as the bridge thrown over the stream of time, which unites the modern and ancient world. The distorted notions of invisible things which Dante and his rival Milton have idealized, are merely the mask and the mantle in which these great poets walk through eternity enveloped and disguised. It is a difficult question to determine how far they were conscious of the distinction which must have subsisted in their minds between their own creeds and that of the people. Dante at least appears to wish to mark the full extent of it by placing Rhipæus, whom Vergil calls justissimus unus [the one most just—ed.], in Paradise, and observing a most heretical caprice in his distribution of rewards and punishments. And Milton’s poem contains within itself a philosophical refutation of that system, of which, by a strange and natural antithesis, it has been a chief popular support. Nothing can exceed the energy and magnificence of the character of Satan as expressed in Paradise Lost . It is a mistake to suppose that he could ever have been intended for the popular personification of evil. Implacable hate, patient cunning, and a sleepless refinement of device to inflict the extremist anguish on an enemy, these things are evil; and, although venial in a slave, are not to be forgiven in a tyrant; although redeemed by much that ennobles his defeat in one subdued, are marked by all that dishonors his conquest in the victor. Milton’s Devil as a moral being is as far superior to his God, as one who perseveres in some purpose which he has conceived to be excellent in spite of adversity and torture, is to one who in the cold security of undoubted triumph inflicts the most horrible revenge upon his enemy, not from any mistaken notion of inducing him to repent of a perseverance in enmity, but with the alleged design of exasperating him to deserve new torments. Milton has so far violated the popular creed (if this shall be judged to be a violation) as to have alleged no superiority of moral virtue to his God over his Devil. And this bold neglect of a direct moral purpose is the most decisive proof of the supremacy of Milton’s genius. He mingled as it were the elements of human nature as colors upon a single pallet, and arranged them in the composition of his great picture according to the laws of epic truth; that is, according to the laws of that principle by which a series of actions of the external universe and of intelligent and ethical beings is calculated to excite the sympathy of succeeding generations of mankind. The Divina Commedia and Paradise Lost have conferred upon modern mythology a systematic form; and when change and time shall have added one more superstition to the mass of those which have arisen and decayed upon the earth, commentators will be learnedly employed in elucidating the religion of ancestral Europe, only not utterly forgotten because it will have been stamped with the eternity of genius.

Homer was the first and Dante the second epic poet: that is, the second poet, the series of whose creations bore a defined and intelligible relation to the knowledge and sentiment and religion of the age in which he lived, and of the ages which followed it, developing itself in correspondence with their development. For Lucretius had limed the wings of his swift spirit in the dregs of the sensible world; and Vergil, with a modesty that ill became his genius, had affected the fame of an imitator, even whilst he created anew all that he copied; and none among the flock of mock-birds, though their notes were sweet, Apollonius Rhodius, Quintus Calaber, Nonnus, Lucan, Statius, or Claudian, have sought even to fulfil a single condition of epic truth. Milton was the third epic poet. For if the title of epic in its highest sense be refused to the “Aeneid,” still less can it be conceded to the “Orlando Furioso,” the “Gerusalemme Liberata,” the “Lusiad,” or the “Faerie Queene.”

Dante and Milton were both deeply penetrated with the ancient religion of the civilized world; and its spirit exists in their poetry probably in the same proportion as its forms survived in the unreformed worship of modern Europe. The one preceded and the other followed the Reformation at almost equal intervals. Dante was the first religious reformer, and Luther surpassed him rather in the rudeness and acrimony than in the boldness of his censures of papal usurpation. Dante was the first awakener of entranced Europe; he created a language, in itself music and persuasion, out of a chaos of inharmonious barbarians. He was the congregator of those great spirits who presided over the resurrection of learning; the Lucifer of that starry flock which in the thirteenth century shone forth from republican Italy, as from a heaven, into the darkness of the benighted world. His very words are instinct with spirit; each is as a spark, a burning atom of inextinguishable thought; and many yet lie covered in the ashes of their birth, and pregnant with the lightning which has yet found no conductor. All high poetry is infinite; it is as the first acorn, which contained all oaks potentially. Veil after veil may be undrawn, and the inmost naked beauty of the meaning never exposed. A great poem is a fountain forever overflowing with the waters of wisdom and delight; and after one person and one age has exhausted all its divine effluence which their peculiar relations enable them to share, another and yet another succeeds, and new relations are ever developed, the source of an unforeseen and an unconceived delight.

The age immediately succeeding to that of Dante, Petrarch, and Boccaccio was characterized by a revival of painting, sculpture, and architecture. Chaucer caught the sacred inspiration, and the superstructure of English literature is based upon the materials of Italian invention.

But let us not be betrayed from a defence into a critical history of poetry and its influence on society. Be it enough to have pointed out the effects of poets, in the large and true sense of the word, upon their own and all succeeding times.

But poets have been challenged to resign the civic crown to reasoners and mechanists, on another plea. It is admitted that the exercise of the imagination is most delightful, but it is alleged that that of reason is more useful. Let us examine as the grounds of this distinction what is here meant by utility. Pleasure or good, in a general sense, is that which the consciousness of a sensitive and intelligent being seeks, and in which, when found, it acquiesces. There are two kinds of pleasure, one durable, universal, and permanent; the other transitory and particular. Utility may either express the means of producing the former or the latter. In the former sense, whatever strengthens and purifies the affections, enlarges the imagination, and adds spirit to sense, is useful. But a narrower meaning may be assigned to the word utility, confining it to express that which banishes the importunity of the wants of our animal nature, the surrounding, men with security of life, the dispersing the grosser delusions of superstitions, and the conciliating such a degree of mutual forbearance among men as may consist with the motives of personal advantage.

Undoubtedly the promoters of utility, in this limited sense, have their appointed office in society. They follow the footsteps of poets, and copy the sketches of their creations into the book of common life. They make space, and give time. Their exertions are of the highest value, so long as they confine their administration of the concerns of the inferior powers of our nature within the limits due to the superior ones. But whilst the sceptic destroys gross superstitions, let him spare to deface, as some of the French writers have defaced, the eternal truths charactered upon the imaginations of men. Whilst the mechanist abridges, and the political economist combines labor, let them beware that their speculations, for want of correspondence with those first principles which belong to the imagination, do not tend, as they have in modern England, to exasperate at once the extremes of luxury and want. They have exemplified the saying, “To him that hath, more shall be given; and from him that hath not, the little that he hath shall be taken away.” The rich have become richer, and the poor have become poorer; and the vessel of the State is driven between the Scylla and Charybdis of anarchy and despotism. Such are the effects which must ever flow from an unmitigated exercise of the calculating faculty.

It is difficult to define pleasure in its highest sense; the definition involving a number of apparent paradoxes. For, from an inexplicable defect of harmony in the constitution of human nature, the pain of the inferior is frequently connected with the pleasures of the superior portions of our being. Sorrow, terror, anguish, despair itself, are often the chosen expressions of an approximation to the highest good. Our sympathy in tragic fiction depends on this principle; tragedy delights by affording a shadow of the pleasure which exists in pain. This is the source also of the melancholy which is inseparable from the sweetest melody. The pleasure that is in sorrow is sweeter than the pleasure of pleasure itself. And hence the saying, “It is better to go to the house of mourning than to the house of mirth.” Not that this highest species of pleasure is necessarily linked with pain. The delight of love and friendship, the ecstasy of the admiration of nature, the joy of the perception and still more of the creation of poetry, is often wholly unalloyed.

The production and assurance of pleasure in this highest sense is true utility. Those who produce and preserve this pleasure are poets or poetical philosophers.

The exertions of Locke, Hume, Gibbon, Voltaire, Rousseau [although Rousseau has been thus classed, he was essentially a poet. The others, even Voltaire, were mere reasoners.—Shelley’s note], and their disciples, in favor of oppressed and deluded humanity, are entitled to the gratitude of mankind. Yet it is easy to calculate the degree of moral and intellectual improvement which the world would have exhibited, had they never lived. A little more nonsense would have been talked for a century or two; and perhaps a few more men, women, and children burnt as heretics. We might not at this moment have been congratulating each other on the abolition of the Inquisition in Spain. But it exceeds all imagination to conceive what would have been the moral condition of the world if neither Dante, Petrarch, Boccaccio, Chaucer, Shakespeare, Calderon, Lord Bacon, nor Milton, had ever existed; if Raphael and Michael Angelo had never been born; if the Hebrew poetry had never been translated; if a revival of the study of Greek literature had never taken place; if no monuments of ancient sculpture had been handed down to us; and if the poetry of the religion of the ancient world had been extinguished together with its belief. The human mind could never, except by the intervention of these excitements, have been awakened to the invention of the grosser sciences, and that application of analytical reasoning to the aberrations of society, which it is now attempted to exalt over the direct expression of the inventive and creative faculty itself.

We have more moral, political, and historical wisdom than we know how to reduce into practice; we have more scientific and economical knowledge than can be accommodated to the just distribution of the produce which it multiplies. The poetry in these systems of thought is concealed by the accumulation of facts and calculating processes. There is no want of knowledge respecting what is wisest and best in morals, government, and political economy, or at least, what is wiser and better than what men now practise and endure. But we let I dare not wait upon I would , like the poor cat in the adage. We want the creative faculty to imagine that which we know; we want the generous impulse to act that which we imagine; we want the poetry of life; our calculations have outrun conception; we have eaten more than we can digest. The cultivation of those sciences which have enlarged the limits of the empire of man over the external world, has, for want of the poetical faculty, proportionally circumscribed those of the internal world; and man, having enslaved the elements, remains himself a slave. To what but a cultivation of the mechanical arts in a degree disproportioned to the presence of the creative faculty, which is the basis of all knowledge, is to be attributed the abuse of all invention for abridging and combining labor, to the exasperation of the inequality of mankind? From what other cause has it arisen that the discoveries which should have lightened, have added a weight to the curse imposed on Adam? Poetry, and the principle of Self, of which money is the visible incarnation, are the God and Mammon of the world.

The functions of the poetical faculty are twofold: by one it creates new materials of knowledge, and power, and pleasure; by the other it engenders in the mind a desire to reproduce and arrange them according to a certain rhythm and order which may be called the beautiful and the good. The cultivation of poetry is never more to be desired than at periods when, from an excess of the selfish and calculating principle, the accumulation of the materials of external life exceed the quantity of the power of assimilating them to the internal laws of human nature. The body has then become too unwidely for that which animates it.

Poetry is indeed something divine. It is at once the centre and circumference of knowledge; it is that which comprehends all science, and that to which all science must be referred. It is at the same time the root and blossom of all other systems of thought; it is that from which all spring, and that which adorns all; and that which, if blighted, denies the fruit and the seed, and withholds from the barren world the nourishment and the succession of the scions of the tree of life. It is the perfect and consummate surface and bloom of all things; it is as the odor and the color of the rose to the texture of the elements which compose it, as the form and splendor of unfaded beauty to the secrets of anatomy and corruption. What were virtue, love, patriotism, friendship—what were the scenery of this beautiful universe which we inhabit; what were our consolations on this side of the grave—and what were our aspirations beyond it, if poetry did not ascend to bring light and fire from those eternal regions where the owl-winged faculty of calculation dare not ever soar? Poetry is not like reasoning, a power to be exerted according to the determination of the will. A man cannot say, “I will compose poetry.” The greatest poet even cannot say it; for the mind in creation is as a fading coal, which some invisible influence, like an inconstant wind, awakens to transitory brightness; this power arises from within, like the color of a flower which fades and changes as it is developed, and the conscious portions of our natures are unprophetic either of its approach or its departure. Could this influence be durable in its original purity and force, it is impossible to predict the greatness of the results; but when composition begins, inspiration is already on the decline, and the most glorious poetry that has ever been communicated to the world is probably a feeble shadow of the original conceptions of the poet. I appeal to the greatest poets of the present day, whether it is not an error to assert that the finest passages of poetry are produced by labor and study. The toil and the delay recommended by critics can be justly interpreted to mean no more than a careful observation of the inspired moments, and an artificial connection of the spaces between their suggestions by the intertexture of conventional expressions; a necessity only imposed by the limitedness of the poetical faculty itself; for Milton conceived the “Paradise Lost” as a whole before he executed it in portions. We have his own authority also for the Muse having “dictated” to him the “unpremeditated song.” And let this be an answer to those who would allege the fifty-six various readings of the first line of the “Orlando Furioso.” Compositions so produced are to poetry what mosaic is to painting. This instinct and intuition of the poetical faculty are still more observable in the plastic and pictorial arts; a great statue or picture grows under the power of the artist as a child in a mother’s womb; and the very mind which directs the hands in formation is incapable of accounting to itself for the origin, the gradations, or the media of the process.

Poetry is the record of the best and happiest moments of the happiest and best minds. We are aware of evanescent visitations of thought and feeling sometimes associated with place or person, sometimes regarding our own mind alone, and always arising unforeseen and departing unbidden, but elevating and delightful beyond all expression: so that even in the desire and the regret they leave, there cannot but be pleasure, participating as it does in the nature of its object. It is as it were the interpretation of a diviner nature through our own; but its footsteps are like those of a wind over the sea, which the coming calm erases, and whose traces remain only as on the wrinkled sand which paves it. These and corresponding conditions of being are experienced principally by those of the most delicate sensibility and the most enlarged imagination; and the state of mind produced by them is at war with every base desire. The enthusiasm of virtue, love, patriotism, and friendship is essentially linked with such emotions; and whilst they last, self appears as what it is, an atom to a universe. Poets are not only subject to these experiences as spirits of the most refined organization, but they can color all that they combine with the evanescent hues of this ethereal world; a word, a trait in the representation of a scene or a passion will touch the enchanted chord, and reanimate, in those who have ever experienced these emotions, the sleeping, the cold, the buried image of the past. Poetry thus makes immortal all that is best and most beautiful in the world; it arrests the vanishing apparitions which haunt the interlunations of life, and veiling them, or in language or in form, sends them forth among mankind, bearing sweet news of kindred joy to those with whom their sisters abide—abide, because there is no portal of expression from the caverns of the spirit which they inhabit into the universe of things. Poetry redeems from decay the visitations of the divinity in man.

Poetry turns all things to loveliness; it exalts the beauty of that which is most beautiful, and it adds beauty to that which is most deformed; it marries exultation and horror, grief and pleasure, eternity and change; it subdues to union under its light yoke all irreconcilable things. It transmutes all that it touches, and every form moving within the radiance of its presence is changed by wondrous sympathy to an incarnation of the spirit which it breathes: its secret alchemy turns to potable gold the poisonous waters which flow from death through life; it strips the veil of familiarity from the world, and lays bare the naked and sleeping beauty, which is the spirit of its forms.

All things exist as they are perceived: at least in relation to the percipient. “The mind is its own place, and of itself can make a heaven of hell, a hell of heaven.” But poetry defeats the curse which binds us to be subjected to the accident of surrounding impressions. And whether it spreads its own figured curtain, or withdraws life’s dark veil from before the scene of things, it equally creates for us a being within our being. It makes us the inhabitants of a world to which the familiar world is a chaos. It reproduces the common universe of which we are portions and percipients, and it purges from our inward sight the film of familiarity which obscures from us the wonder of our being. It compels us to feel that which we perceive, and to imagine that which we know. It creates anew the universe, after it has been annihilated in our minds by the recurrence of impressions blunted by reiteration. It justifies the bold and true words of Tasso—“Non merita nome di creatore, se non Iddio ed il Poeta” [none but God and the poet deserve the name of Creator—ed.].

A poet, as he is the author to others of the highest wisdom, pleasure, virtue, and glory, so he ought personally to be the happiest, the best, the wisest, and the most illustrious of men. As to his glory, let time be challenged to declare whether the fame of any other institutor of human life be comparable to that of a poet. That he is the wisest, the happiest, and the best, inasmuch as he is a poet, is equally incontrovertible: the greatest poets have been men of the most spotless virtue, of the most consummate prudence, and, if we would look into the interior of their lives, the most fortunate of men: and the exceptions, as they regard those who possessed the poetic faculty in a high yet inferior degree, will be found on consideration to confine rather than destroy the rule. Let us for a moment stoop to the arbitration of popular breath, and usurping and uniting in our own persons the incompatible characters of accuser, witness, judge, and executioner, let us decide without trial, testimony, or form, that certain motives of those who are “there sitting where we dare not soar,” are reprehensible. Let us assume that Homer was a drunkard, that Vergil was a flatterer, that Horace was a coward, that Tasso was a madman, that Lord Bacon was a peculator, that Raphael was a libertine, that Spenser was a poet laureate. It is inconsistent with this division of our subject to cite living poets, but posterity has done ample justice to the great names now referred to. Their errors have been weighed and found to have been dust in the balance; if their sins “were as scarlet, they are now white as snow”; they have been washed in the blood of the mediator and redeemer, Time. Observe in what a ludicrous chaos the imputations of real or fictitious crime have been confused in the contemporary calumnies against poetry and poets; consider how little is as it appears—or appears as it is; look to your own motives, and judge not, lest ye be judged.

Poetry, as has been said, differs in this respect from logic, that it is not subject to the control of the active powers of the mind, and that its birth and recurrence have no necessary connection with the consciousness or will. It is presumptuous to determine that these are the necessary conditions of all mental causation, when mental effects are experienced unsusceptible of being referred to them. The frequent recurrence of the poetical power, it is obvious to suppose, may produce in the mind a habit of order and harmony correlative with its own nature and with its effects upon other minds. But in the intervals of inspiration, and they may be frequent without being durable, a poet becomes a man, and is abandoned to the sudden reflux of the influences under which others habitually live. But as he is more delicately organized than other men, and sensible to pain and pleasure, both his own and that of others, in a degree unknown to them, he will avoid the one and pursue the other with an ardor proportioned to this difference. And he renders himself obnoxious to calumny, when he neglects to observe the circumstances under which these objects of universal pursuit and flight have disguised themselves in one another’s garments.

But there is nothing necessarily evil in this error, and thus cruelty, envy, revenge, avarice, and the passions purely evil have never formed any portion of the popular imputations on the lives of poets.

I have thought it most favorable to the cause of truth to set down these remarks according to the order in which they were suggested to my mind, by a consideration of the subject itself, instead of observing the formality of a polemical reply; but if the view which they contain be just, they will be found to involve a refutation of the arguers against poetry, so far at least as regards the first division of the subject. I can readily conjecture what should have moved the gall of some learned and intelligent writers who quarrel with certain versifiers; I confess myself, like them, unwilling to be stunned by the Theseids of the hoarse Codri of the day. Bavius and Mævius undoubtedly are, as they ever were, insufferable persons. But it belongs to a philosophical critic to distinguish rather than confound.

The first part of these remarks has related to poetry in its elements and principles; and it has been shown, as well as the narrow limits assigned them would permit, that what is called poetry, in a restricted sense, has a common source with all other forms of order and of beauty, according to which the materials of human life are susceptible of being arranged, and which is poetry in an universal sense.

The second part will have for its object an application of these principles to the present state of the cultivation of poetry, and a defence of the attempt to idealize the modern forms of manners and opinions, and compel them into a subordination to the imaginative and creative faculty. For the literature of England, an energetic development of which has ever preceded or accompanied a great and free development of the national will, has arisen as it were from a new birth. In spite of the low-thoughted envy which would undervalue contemporary merit, our own will be a memorable age in intellectual achievements, and we live among such philosophers and poets as surpass beyond comparison any who have appeared since the last national struggle for civil and religious liberty. The most unfailing herald, companion, and follower of the awakening of a great people to work a beneficial change in opinion or institution, is poetry. At such periods there is an accumulation of the power of communicating and receiving intense and impassioned conceptions respecting man and nature. The person in whom this power resides, may often, as far as regards many portions of their nature, have little apparent correspondence with that spirit of good of which they are the ministers. But even whilst they deny and abjure, they are yet compelled to serve, that power which is seated on the throne of their own soul. It is impossible to read the compositions of the most celebrated writers of the present day without being startled with the electric life which burns within their words. They measure the circumference and sound the depths of human nature with a comprehensive and all-penetrating spirit, and they are themselves perhaps the most sincerely astonished at its manifestations; for it is less their spirit than the spirit of the age. Poets are the hierophants of an unapprehended inspiration; the mirrors of the gigantic shadows which futurity casts upon the present; the words which express what they understand not; the trumpets which sing to battle, and feel not what they inspire; the influence which is moved not, but moves. Poets are the unacknowledged legislators of the world.

The life and works of Percy Bysshe Shelley exemplify English Romanticism in both its extremes of joyous ecstasy and brooding despair. Romanticism’s major themes—restlessness and brooding, rebellion against authority, interchange with nature, the power of the visionary imagination and of poetry, the pursuit of ideal love, and the untamed spirit ever in search of freedom—all of these Shelley exemplified...

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• Indian Independence Day 2024 Speech in English

78th Independence Day Speech for Kids

We celebrate Indian Independence Day every year on 15 August as a national holiday in India to commemorate the independence of the nation from the British on 15 August 1947. This was the day when the Indian Independence Act of 1947 came into effect, which transferred the legislative sovereignty to the Indian Constituent Assembly. This year, India is celebrating its 78th  Independence Day 2024 . 

Also Check: Indian Independence Day 2024 History and Background  

Students can also find Independence Day Long and Short Speech in English here.

Long and Short Independence Day Speech in English for Students

Long independence day speech for students in english.

Good Morning Everyone!

Greetings on this momentous occasion of India's Independence Day! Today, we gather to celebrate the remarkable journey of our nation towards freedom and sovereignty. This year, the 78th India Independence Day 2024 is being celebrated with the theme of “Viksit Bharat” which means Developed India. This theme reflects the Indian government's vision to transform the country into a developed nation by 2047, which will be the 100th anniversary of India's independence. It's a day that echoes with the sacrifices of countless heroes who fought tirelessly for our liberty. 

As we look back, August 15, 1947, marked the end of British colonial rule, and India emerged as a sovereign nation. Jawaharlal Nehru be came the first Indian Prime Minister to raise the National Flag at the Red Fort near Delhi's Lahore Gate. Our struggle for independence was not just a political movement; it was a testament to the unbeatable spirit of our people. From the non-violent resistance led by Mahatma Gandhi to the bravery of countless others, we stood united in our quest for self-determination.

Also Check: Essay on Independence Day

On this auspicious day, let us remember and pay homage to those who laid down their lives for the cause of freedom. Their sacrifices have paved the way for the India we know today – diverse, vibrant, and resilient.

India Independence Day is not just about the past; it's also a time to reflect on the present and visualise our future. As citizens of this great nation, we bear the responsibility of upholding the principles of justice, equality, and fraternity. Let us work together to build a society where every individual has the opportunity to thrive, regardless of their background.

In the face of challenges, let us draw inspiration from the unity that defined our struggle for independence. Our diversity is our strength, and by embracing it, we can overcome any obstacle that comes our way.

As we hoist our national flag today, let it be a symbol of our shared aspirations and commitment to a better tomorrow. Just like the color of our flag represents:

Saffron signifying courage and sacrifice

White signifies peace and truth

Green signifies faith and chivalry

Happy Independence Day to one and all! Jai Hind!

Short Speech on Independence Day for Kids

Also Check: Welcome Speech for Indian Independence Day

10 Lines Independence Day Short Speech in English

India gained independence on August 15th, 1947.

After independence, Indians acquired all their fundamental rights.

People celebrate Independence Day by hoisting the National Flag and reciting the National Anthem.

We should all be proud to be Indian, and we should admire our fortune to have been born in the land of Independent India.

From 1857 to 1947, the lives of many freedom fighters and several decades of struggle were sacrificed.

For the independence of India, an Indian soldier (Mangal Pandey) in the British force first raised his voice against the British.

Several great freedom fighters later struggled and dedicated their entire lives to India’s freedom. 

The sacrifices of all the freedom fighters like Bhagat Singh, Khudi Ram Bose, and Chandra Sekhar Azad, who lost their lives at an early age just to fight for their country, can never be forgotten.

Gandhiji was a great Indian figure who gave the world a great lesson in non-violence.

We are so lucky to have been given a land of peace and happiness by our forefathers, where we can sleep all night without fear and enjoy the whole day at school or home.

Independence Day Freedom Fighters Speech

Here are some of the Independence Day Freedom Fighters Speeches that every student should hear or read once and know the struggle involved during the independence of the country.

Bal Gangadhar Tilak's “Swaraj is my Birthright”.  

In 1917, Bal Gangadhar Tilak, who had spent six times in prison, gave this speech in Nashik. In the ongoing public battle for self-government and eventually full independence, the expression" Swaraj is my birthright" played a significant part. 

Mahatma Gandhi's “Address to Leave India”. 

On August 8, 1942, in Bombay, Mahatma Gandhi gave the "Quit India" address. Also, August Kranti Maidan has been used to relate to the position of Mahatma Gandhi's address at the Gowalia Tank Maidan. 

Netaji Subhash Chandra Bose's “Give Me Blood, and I'll Give You Freedom”. 

This is arguably one of Netaji Subhas Chandra Bose's most well-known addresses. In 1944, he gave the Indian National Army members in Burma this speech. 

Mahatma Gandhi's Speech from the Dandi March.  

In this speech, Mahatma Gandhi understood the part of a boycott of British significance and the turndown to pay taxes to the British government at the dusk of the significant Dandi March.

Importance of Independence Day Speech for Children

Following are the points that tell the importance of Independence Day Speech for Children.

It explains to them how our nation freed itself from British rule, and about the sacrifices our freedom fighters made on behalf of the nation. We also do it to teach our kids about our nation's past.

Additionally, it helps kids understand the recent changes that have occurred. Consequently, to encourage them to take their careers and commitment to improve our nation's future seriously.

Also Check: Importance of Independence Day

Effective Tips for Students Preparing an Independence Day Speech

Preparing an Independence Day speech can be a rewarding experience. Here are some effective tips to help students craft a meaningful and impactful speech using simple words:

1. Understand the Importance

Know the significance: Understand why Independence Day is important. It marks the day India became free from British rule on August 15, 1947.

Respect the occasion: Recognize the sacrifices made by freedom fighters and the value of independence.

2. Start with a Strong Opening

Greeting: Begin by greeting the audience. "Good morning everyone, respected teachers, and dear friends."

Quote or story: Start with a patriotic quote or a short story related to Independence Day to grab attention.

3. Structure Your Speech

Introduction: Briefly introduce what you will talk about.

Body: Divide the body into clear points. Talk about:

The history of India's struggle for independence.

Key leaders like Mahatma Gandhi, Jawaharlal Nehru, and Subhas Chandra Bose.

Important events like the Salt March, and Quit India Movement.

Conclusion: Summarise your points and end with a powerful message.

4. Keep It Simple and Clear

Use simple words: Avoid complex words and jargon. Use language that everyone can understand.

Be clear and concise: Keep your sentences short and to the point.

5. Add Personal Touch

Share your thoughts: Mention why Independence Day is special to you.

Express gratitude: Thank the freedom fighters and the current soldiers protecting the nation.

6. Practice Delivery

Practice aloud: Practise your speech several times. Focus on clear pronunciation and proper pace.

Use gestures: Use hand movements to emphasize points but don't overdo it.

Make eye contact: Engage with the audience by looking at them.

7. Stay Confident and Calm

Be confident: Believe in what you are saying. Confidence makes a big difference.

Stay calm: Take deep breaths if you feel nervous. It's okay to pause if you need to collect your thoughts.

8. End with a Patriotic Note

Closing statement: End with a strong closing statement. For example, "Let us all work together to build a better nation. Jai Hind!"

National Anthem: You can also end by singing a few lines from the national anthem or a patriotic song.

By following these tips, students can prepare an effective and heartfelt Independence Day speech that resonates with their audience.

India is a free nation that attained independence on August 15, 1947. Making the next generation aware of the sacrifices we have made to make this country a better place for them is one of the key goals of celebrating Independence Day. Celebrating Independence Day makes everyone feel proud of the freedom fighters who fought with the Britishers to give freedom to us. It makes everyone happy, and people show respect towards them and the country by hoisting the Indian flag.

FAQs on Indian Independence Day 2024 Speech in English

1. How can you write a good speech on Independence Day?

The best method to write a speech is to gather the points you want to mention regarding the topic and follow a standard format. Every speech writing attempt must carry a message to the reader. For instance, the ideal message for this topic is to increase the patriotic feeling among the readers and remind them how much sacrifice our forefathers have done to give us freedom from colonial rule.

2. Is it necessary to mention the historic dates in this topic?

It is necessary to remember and mention the historic dates chronologically to make your speech better. Your speech compilation will become more admirable among the judges or teachers, and you will be able to score well. 

3. Why is this year 78th Independence Day?

India gained independence on August 15, 1947. To calculate the 78th Independence Day, we count the number of years from 1947 to 2024:

2024 - 1947 = 77 years

Since we count the starting year (1947) as the first year, the 78th Independence Day is in 2024.

4. Who is the No 1 freedom fighter?

There isn't a singular "No 1" freedom fighter, as many people made significant contributions to the Indian independence movement. However, some of the most notable freedom fighters include Mahatma Gandhi, Jawaharlal Nehru, Subhas Chandra Bose, and Bhagat Singh.

5. What are some key points to include in India's Independence Day speech?

Briefly share the historical context of the struggle for independence.

Highlight the contributions of prominent freedom fighters.

Reflect on the challenges and achievements of independent India.

Offer a vision for the future of the nation.

Emphasize the importance of individual responsibility and collective action in building a better India.

6. What are some significant events in the journey to independence? 

Some major milestones include the Sepoy Mutiny of 1857, the rise of the Indian National Congress, the Non-cooperation Movement, the Civil Disobedience Movement, and Quit India Movement.

7. What are the challenges and achievements of independent India? 

Challenges included: poverty, inequality, corruption, environmental issues, and social conflicts. Achievements could encompass economic growth, technological advancements, democratic institutions, and cultural diversity.

8. What is the appropriate length for the speech?  

This depends on the audience and setting. For schools, 3-5 minutes might be suitable, while a public speech could be longer (10-15 minutes).

9. How can I make the speech engaging? 

Use anecdotes, historical references, quotes, and personal stories to connect with the audience. Vary your voice and pace, and use appropriate gestures and expressions.

10. What is the theme of Independence Day in India 2024?

The theme of India's 78th Independence Day in 2024 is "Viksit Bharat" (Developed India). This theme reflects the Indian government's vision to transform the country into a developed nation by 2047, which will be the 100th anniversary of India's independence.

11. What is the short note on Indian independence?

Indian Independence Day, celebrated on August 15, marks the day in 1947 when India became free from British rule. This freedom was achieved after a long struggle, led by leaders like Mahatma Gandhi and Jawaharlal Nehru, who used peaceful protests and civil disobedience. The day is a national holiday in India, celebrated with flag hoisting, parades, and cultural events, honouring the efforts and sacrifices of those who fought for the country's freedom.

12. What significant events took place on 15 August Independence Day, in India's history?

On August 15, 1947, India gained independence from British rule. This day is important because:

Freedom: India became free from British control after about 200 years.

Nehru’s Speech: Jawaharlal Nehru, India’s first Prime Minister, gave a famous speech about the country's future.

Partition: India was divided into two countries, India and Pakistan.

Flag Hoisting: The Indian flag was raised for the first time at the Red Fort in Delhi, marking the start of a new era.