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object:1.095 - The Fig
class:chapter
book class:Quran
author class:Muhammad
subject class:Islam
translator class:Talal Itani

In the name of God, the Gracious, the Merciful.

1. By the fig and the olive.

2. And Mount Sinai.

3. And this safe land.

4. We created man in the best design.

5. Then reduced him to the lowest of the low.

6. Except those who believe and do righteous deeds; for them is a reward without end.

7. So why do you still reject the religion?

8. Is God not the Wisest of the wise?


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1:We are full of words but empty of actions, and therefore are cursed by the Lord, since he himself cursed the fig tree when he found no fruit but only leaves. ~ Saint Anthony of Padua,

*** WISDOM TROVE ***

1:Toward seven o'clock every morning, I leave my study and step Out on the bright terrace; the sun already burns resplendent Between the shadows of the fig tree, makes the low wall of coarse Granite warm to the touch. Here my tools lie ready and waiting, Each one an intimate, an ally: the round basket for weeds: The zappetta, the small hoe with a short haft . . . There's a rake here as well, at at times a mattock and spade, Or two watering cans filled with water warmed by the sun. With my basket and small hoe in hand, facing the sun, I Go out for my morning walk. ~ hermann-hesse, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:National security is the fig leaf against freedom of information. ~ Ralph Nader,
2:Secrecy is the original sin. The fig leaf in the Garden of Eden. The basic crime against love. ~ Timothy Leary,
3:Do you believe only because I told you I saw you under the fig tree? You will see greater things than this. John 1:50 ~ Beth Moore,
4:Proverbs 27:18-20 18 Whoso keepeth the fig tree shall eat the fruit thereof: so he that waiteth on his master shall be honoured. ~ Anonymous,
5:When you get honest with God, you can exchange the fig leaves you used to cover your sin with the righteousness of Jesus Christ. ~ Johnny Hunt,
6:Home ownership was the fig leaf for the rise in subprime lending. But that was really about cash-out refinancings, not buying homes. ~ Bethany McLean,
7:The fig tree had dropped its fruit all over the ground. Ripe figs lay in the dust, exploded, bloody, as if the sky had rained organs. ~ Rupert Thomson,
8:I ask you, is it the fig tree's fault that it's not the season for figs? What kind of thing is that to do to an innocent tree, wither it instantly? ~ Yann Martel,
9:When the fig-tree stood without fruit no one looked at it. Wishing by producing this fruit be praised by men, it was bent and broken by them. ~ Leonardo da Vinci,
10:A woman, even a prude, is not long at a loss, however dire her plight. She would seen always to have in hand the fig leaf our Mother Eve bequeathed to her. ~ Honore de Balzac,
11:Our Lord never condemned the fig tree because it brought forth so much fruit that some fell to the ground and spoiled. He only cursed it when it was barren. ~ Edwin Louis Cole,
12:Nothing great is produced suddenly, since not even the grape or the fig is. If you say to me now that you want a fig, I will answer to you that it requires time: let it flower first, then put forth fruit, and then ripen. ~ Epictetus,
13:Though the fig tree may not blossom, nor fruit be on the vines; though the flock may be cut off from the fold, and there be no herd in the stalls … yet I will rejoice in the Lord, I will joy in the God of my salvation. Habakkuk 3:17–18 ~ Henry T Blackaby,
14:That men of a certain type should behave as they do is inevitable. To wish it otherwise were to wish the fig-tree would not yield its juice. In any case, remember that in a very little while both you and he will be dead, and your very names will quickly be forgotten. ~ Marcus Aurelius,
15:17 Though the fig tree does not bud and there is no fruit on the vines, though the olive crop fails and the fields produce no food, though there are no sheep in the pen and no cattle in the stalls, 18 yet I will triumph in •Yahweh; I will rejoice in the God of my salvation!  ~ Anonymous,
16:Though the fig tree does not bud and there are no grapes on the vines, though the olive crop fails and the fields produce no food, though there are no sheep in the pen and no cattle in the stalls, yet I will rejoice in the LORD, I will be joyful in God my Savior. —HABAKKUK 3:17–18 ~ Sarah Young,
17:21Jesus replied, “Truly I tell you, if you have faith and do not doubt, not only can you do what was done to the fig tree, but also you can say to this mountain, ‘Go, throw yourself into the sea,’ and it will be done. 22If you believe, you will receive whatever you ask for in prayer. ~ Anonymous,
18:Habakkuk: Though the fig tree does not bud and there are no grapes on the vines, though the olive crop fails and the fields produce no food, though there are no sheep in the pen and no cattle in the stalls, yet I will rejoice in the Lord, I will be joyful in God my Savior. 3:17–18 ~ Susie Larson,
19:Though the fig tree does not bud and there are no grapes on the vines, though the olive crop fails and the fields produce no food, though there are no sheep in the pen and no cattle in the stalls, yet I will rejoice in the LORD, I will be joyful in God my Savior. HABAKKUK 3 : 17 – 18 ~ Sarah Young,
20:Though the fig tree may not blossom,     Nor fruit be on the vines;     Though the labor of the olive may fail,     And the fields yield no food;     Though the flock may be cut off from the fold,     And there be no herd in the stalls—   18 Yet I will rejoice in the LORD,     I will joy in the God of my salvation. ~ Anonymous,
21:Sex divorced from love, instead of raising man by taking him away from himself, drags him down to the hall of mirrors where he is always confronted with self. Sex does not care about the person, but about the act. The fig leaf which once was put over the secret parts of man and woman in sculpture is now put over the face. The person does not matter. ~ Fulton J Sheen,
22:How did the fig tree wither at once?” 21And Jesus answered them,  u “Truly, I say to you,  v if you have faith and  w do not doubt, you will not only do what has been done to the fig tree, but even if you say to this mountain,  x ‘Be taken up and thrown into the sea,’ it will happen. 22And  v whatever you ask in prayer, you will receive,  y if you have faith. ~ Anonymous,
23:I'm mixed on figs. The fleshy quality feels spooky. In Italian, il fico, fig, has a slangy turn into la fica, meaning vulva. Possibly because of the famous fig leaf exodus from Eden, it seems like the most ancient of fruits. Oddest, too—the fig flower is inside the fruit. To pull one open is to look into a complex, primitive, infinitely sophisticated life cycle tableau. ~ Frances Mayes,
24:17Though the fig tree does not bud and there are no grapes on the vines, though the olive crop fails and the fields produce no food, though there are no sheep in the pen and no cattle in the stalls, 18yet I will rejoice in the LORD, I will be joyful in God my Savior. 19The Sovereign LORD is my strength; he makes my feet like the feet of a deer, he enables me to tread on the heights. ~ Anonymous,
25:My beloved speaks and says to me: "Arise, my love, my fair one, and come away; for lo, the winter is past, the rain is over and gone. The flowers appear on the earth, the time of singing has come, and the voice of the turtledove is heard in our land. The fig tree puts forth its figs, and the vines are in blossom; they give forth fragrance. Arise, my love, my fair one, and come away. ~ Callie Hart,
26:Though the fig tree does not bud and there is no fruit on the vines, though the olive crop fails and the fields produce no food, though there are no sheep in the pen and no cattle in the stalls, 18 yet I will triumph in •Yahweh; I will rejoice in the God of my salvation!  19 Yahweh my Lord is my strength; He makes my feet like those of a deer  and enables me to walk on mountain heights!  ~ Anonymous,
27:My beloved speaks and says to me: Arise, my love, my fair one, and come away; for now the winter is past, the rain is over and gone. The flowers appear on the earth; the time of singing has come, and the voice of the turtle dove is heard in our land. The fig tree puts forth its figs, and the vines are in blossom; they give forth fragrance. Arise, my love, my fair one, and come away. ~ Jennifer Robson,
28:The fig tree without fruit is symbolic, in my opinion, of the nation Israel. The owner of the fig tree expected it to bear fruit and was disappointed when it was barren. He had the unquestioned right to take the fruit and to act in judgment by cutting down the tree. Israel had been promised blessings if they walked in the light God had given them and curses if they rejected the light. ~ J Vernon McGee,
29:Though the fig tree does not bud and there are no grapes on the vines, though the olive crop fails and the fields produce no food, though there are no sheep in the pen and no cattle in the stalls, yet I will rejoice in the LORD, I will be joyful in God my Savior. The Sovereign LORD is my strength; he makes my feet like the feet of a deer, he enables me to go on the heights. —HABAKKUK 3:17 ~ Sarah Young,
30:Do books, after all, change anything? For all their proverbial liberalism, have they made the world more liberal? Or have they offered the fig leaf that allows us to go on as we were, liberal in our reading and conservative in our living. Perhaps art is more part of the problem than the solution; we may be going to hell, but look how well we write about it, look at our paintings and operas and tragedies. ~ Tim Parks,
31:17 Even though the fig trees have no blossoms,        and there are no grapes on the vines;    even though the olive crop fails,        and the fields lie empty and barren;    even though the flocks die in the fields,        and the cattle barns are empty, 18 yet I will rejoice in the LORD!        I will be joyful in the God of my salvation! 19 The Sovereign LORD is my strength!        He makes me as surefooted as a deer, ~ Anonymous,
32:If the fig tree didn’t blossom and there was no fruit on the vine, there would be no food to eat. If the olives failed, the fields were granite, the flocks were decimated, and there wasn’t a single ox in the barn, he and his family would die a slow, hungry death. But even the prospect of these bleak circumstances couldn’t break Habakkuk’s joy. Why? Because his joy wasn’t anchored in prosperity but in the God of his salvation. ~ Stephen Altrogge,
33:So my doctor told me to watch what I'm eating - to read food labels. I'm in the store reading the Fig Newtons label: I've always liked Fig Newtons. I'm reading the label to make sure everything's fine: fat content. I looked at the serving size; two cookies. Who eats two cookies? I eat Fig Newtons by the sleeve: two sleeves is a serving size. I open them both and eat them like a tree chipper; Fig Newton shavings coming off the side. ~ Brian Regan,
34:made his way to the lectern. “A reading from the book of Solomon: “My beloved speaks and says to me: Arise, my love, my fair one, and come away; for now the winter is past, the rain is over and gone. The flowers appear on the earth; the time of singing has come, and the voice of the turtle dove is heard in our land. The fig tree puts forth its figs, and the vines are in blossom; they give forth fragrance. Arise, my love, my fair one, and come away. ~ Jennifer Robson,
35:He does not come to see if we are good: he comes to disturb the caked conventions by which we pretend to be good. He does not come to see if we are sorry: he knows our repentance isn't worth the hot air we put into it. He does not come to count anything. Unlike the lord in the parable, he cares not even a fig for any part of our record, good or bad. He comes only to forgive. For free. For nothing. On no basis, because like the fig tree, we are too far gone to have a basis. ~ Robert Farrar Capon,
36:...Axelrod also pointed out that TIT FOR TAT interactions lead to cooperation in the natural world even without the benefit of intelligence. Examples include lichens, in which a fungus extracts nutrients from the underlying rock while providing a home for algae that in turn provide the fungus with photosynthesis; the ant-acacia tree, which houses and feeds a type of ant that in turn protects the tree; and the fig tree whose flowers serve as food for fig wasps that in turn pollinate the flowers and scatter the seeds. ~ M Mitchell Waldrop,
37:Toward seven o'clock every morning, I leave my study and step Out on the bright terrace; the sun already burns resplendent Between the shadows of the fig tree, makes the low wall of coarse Granite warm to the touch. Here my tools lie ready and waiting, Each one an intimate, an ally: the round basket for weeds: The zappetta, the small hoe with a short haft . . . There's a rake here as well, at at times a mattock and spade, Or two watering cans filled with water warmed by the sun. With my basket and small hoe in hand, facing the sun, I Go out for my morning walk. ~ Hermann Hesse,
38:A bad dream.To the person in the bell jar, blank and stopped as a dead baby, the world itself is the bad dream.A bad dream.I remembered everything.I remembered the cadavers and Doreen and the story of the fig-tree and Marco's diamond and the sailor on the Common and Doctor Gordon's wall-eyed nurse and the broken thermometers and the negro with his two kinds of beans and the twenty pounds I gained on insulin and the rock that bulged between sky and sea like a grey skull.Maybe forgetfulness, like a kind snow, should numb and cover them.But they were part of me. They were my landscape ~ Sylvia Plath,
39:I think I meant an intimation of sadness, a first recognition that there was so much to understand that one might never find one's way and the first signs, perhaps, that for a nature like mine, the way would not be easy. I cannot be sure that I felt all that then, although I can be sure that it was in the fig tree, a few years later, that I was first puzzled by the conflict which would haunt me, harm me, and benefit me the rest of my life: simply, the stubborn, relentless, driving desire to be alone as it came into conflict with the desire not to be alone when I wanted not to be. ~ Lillian Hellman,
40:They fell quiet looking at the garden. They seemed a little sad, somehow pained, but at the same time perplexed. As though they were looking at their own thoughts and not seeing what they were actually looking at, not seeing the plants of the garden, the fig trees, and the hiding places of the crickets. But what can you see in thoughts? Pain, grief, hope, curiosity, longing, all those things stay with you to the end and your mind will wear itself out if you don’t put something else in there, where did I hear that, your mind will be like two millstones with no grist between them. Then: you go crazy! ~ Orhan Pamuk,
41:It's morning in Bethany and God is hungry God wants His breakfast. He comes to a fig tree. It's not the season for figs so the tree has no figs. God is peeved. The Son mutters "May you never bear fruit again " and instantly the fig tree withers. So says Matthew backed up by Mark.

I ask you is it the fig tree's fault that it's not the season for figs What kind of thing is that to do to an innocent fig tree whither it instantly

I couldn't get Him out of my head. Still can't. I spent three solid days thinking about Him. The more He bothered me the less I could forget Him. And the more I learned about Him the less I wanted to leave Him. ~ Yann Martel,
42:Now in the morning, when He was returning to the city, He became hungry. 19Seeing a lone fig tree by the road, He came to it and found nothing on it except leaves only; and He *said to it, “No longer shall there ever be any fruit from you.” And at once the fig tree withered. 20 Seeing this, the disciples were amazed and asked, “How did the fig tree wither all at once?” 21And Jesus answered and said to them, “Truly I say to you, if you have faith and do not doubt, you will not only do what was done to the fig tree, but even if you say to this mountain, ‘Be taken up and cast into the sea,’ it will happen. 22And all things you ask in prayer, believing, you will receive. ~ Anonymous,
43:But he, Siddhartha, was not a source of joy for himself, he found no delight in himself. Walking the rosy paths of the fig tree garden, sitting in the bluish shade of the grove of contemplation, washing his limbs daily in the bath of repentance, sacrificing in the dim shade of the mango forest, his gestures of perfect decency, everyone's love and joy, he still lacked all joy in his heart. Dreams and restless thoughts came into his mind, flowing from the water of the river, sparkling from the stars of the night, melting from the beams of the sun, dreams came to him and a restlessness of the soul, fuming from the sacrifices, breathing forth from the verses of the Rig-Veda, being infused into him, drop by drop, from the teachings of the old Brahmans. ~ Hermann Hesse,
44:Only the pen of Lord Leighton the writer could do justice to the brush of Lord Leighton the painter, for just so did Lord Leighton (the writer) bring the most agitated emotions to an airless to a hushed to an unhurried while each word took on because there was all the time in the world for each word to take on the bloom which only a great Master can give to a word using his time to allow all unseemly energy to become aware of its nakedness and snatch gratefully at the fig leaf provided until all passion in the airlessness in the hush in the absence of hurry sank decently down in the slow death of motion to perpetual stasis: a character could not look, or step, or speak, without a gorgeous train of sentences swathing his poor stupid thoughts and unfolding in beautiful languor on the still and breathless air. ~ Helen DeWitt,
45:rhetor­i­cal gar­den paths are endemic to coun­try music, often tak­ing the form of decon­structed idiomatic expres­sions. In George Strait’s “You Look So Good in Love,” by Glen Bal­lard, Roury Michael Bourke, and Kerry Chater, the word “in” is a hinge, turn­ing from a phys­i­cal descrip­tor to a state of being. Liz Anderson’s “(My Friends Are Gonna Be) Strangers,” as sung by Merle Hag­gard, includes a line in which both the fig­u­ra­tive and lit­eral con­no­ta­tions of an idiom are simul­ta­ne­ously at play: “The only thing I can count on now is my fingers.” These phrases work by refus­ing to take a metaphor at face value. If a metaphor is a sub­sti­tu­tion of one thing for another, leav­ing the word itself absent in its own descrip­tion, the dou­ble enten­dres of coun­try songs are the return of the repressed. ~ Anonymous,
46:Ohh,' said the girl with a sad tilt of her head.

It was a response Sejal would hear a lot in the following weeks and which she would eventully come to understand meant, 'Ohh, India, that must be so hard for you, and I know because I read this book over the summer called The Fig Tree (which is actually set in Pakistan but I don't realize there's a difference) about a girl whose parents sell her to a sandal maker because everyone's poor and they don't care about girls there, and I bet that's why you're in our country even, and now everyone's probably being mean to you just because of 9/11, but not me although I'll still be watching you a little too closely on the bus later because what if you're just here to kill Americans?'

There was a lot of information encoded in that one vowel sound, so Sejal missed most of it at first. ~ Adam Rex,
47:Isa. 34:4 All the host of heaven shall rot away, and the skies roll up like a scroll. All their host shall fall, as leaves fall from the vine.   Rev. 6:13-14 [An earthquake occurs] and the stars of the sky fell to the earth as the fig tree sheds its winter fruit when shaken by a gale. The sky vanished like a scroll that is being rolled up, and every mountain and island was removed from its place.   Matt. 24:29 “The stars will fall from heaven, and the powers of the heavens will be shaken.”   Job 26:11 “The pillars of heaven tremble, and are astounded at His rebuke.   2Sam. 22:8 Then the earth reeled and rocked; the foundations of the heavens trembled and quaked.   Is. 13:13 Therefore I shall make the heavens tremble, and the earth will be shaken out of its place at the wrath of the LORD of hosts.   Joel 2:10 The earth quakes before them, the heavens tremble. ~ Brian Godawa,
48:IN THE SHADE OF THE house, in the sunshine of the riverbank near the boats, in the shade of the Sal-wood forest, in the shade of the fig tree is where Siddhartha grew up, the handsome son of the Brahman, the young falcon, together with his friend Govinda, son of a Brahman. The sun tanned his light shoulders by the banks of the river when bathing, performing the sacred ablutions, the sacred offerings. In the mango grove, shade poured into his black eyes, when playing as a boy, when his mother sang, when the sacred offerings were made, when his father, the scholar, taught him, when the wise men talked. For a long time, Siddhartha had been partaking in the discussions of the wise men, practising debate with Govinda, practising with Govinda the art of reflection, the service of meditation. He already knew how to speak the Om silently, the word of words, to speak it silently into himself while inhaling, ~ Hermann Hesse,
49:You were blasted out of the sanctuary. The force of the explosion caused the first avalanche that buried the Qayom Malak, but the fig and olive trees remained exposed, a beacon for the other sanctuaries that were built in the coming years. The Christians were here, the Greeks, the Jews, the Moors. Their sanctuaries fell, too, to avalanche, fire, to scandal or fear, creating a nearly impenetrable wall around the Qayom Malak. You needed me to help you find it again. And you couldn’t find me until you really needed me.”
“What happens now?” Cam asked. “Don’t tell me we have to pray.”
Dee’s eyes never left the Qayom Malak, even as she tossed cam the towel draped over her shoulder. “Oh, it’s far worse, Cam. Now you’ve got to clean. Polish the angels, especially their wings. Polish them until they shine. We are going to need the moonlight to shine on them in precisely the right way. ~ Lauren Kate,
50:(And did I mention how in summer the streets of Smyrna were lined with baskets of rose petals? And how everyone in the city could speak French, Italian, Greek, Turkish, English, and Dutch? And did I tell you about the famous figs, brought in by camel caravan and dumped onto the ground, huge piles of pulpy fruit lying in the dirt, with dirty women steeping them in salt water and children squatting to defecate behind the clusters? Did I mention how the reek of the fig women mixed with pleasanter smells of almond trees, mimosa, laurel, and peach, and how everybody wore masks on Mardi Gras and had elaborate dinners on the decks of frigates? I want to mention these things because they all happened in that city that was no place exactly, that was part of no country because it was all countries, and because now if you go there you'll see modern high-rises, amnesiac boulevards, teeming sweatshops, a NATO headquarters, and a sign that says Izmir...) ~ Jeffrey Eugenides,
51:The Happy Isles
Oh, come with me to the Happy Isles
In the golden haze off yonder,
Where the song of the sun-kissed breeze beguiles
And the ocean loves to wander.
Fragrant the vines that mantle those hills,
Proudly the fig rejoices,
Merrily dance the virgin rills,
Blending their myriad voices.
Our herds shall suffer no evil there,
But peacefully feed and rest them;
Never thereto shall prowling bear
Or serpent come to molest them.
Neither shall Eurus, wanton bold,
Nor feverish drought distress us,
But he that compasseth heat and cold
Shall temper them both to bless us.
There no vandal foot has trod,
And the pirate hordes that wander
Shall never profane the sacred sod
Of those beautiful isles out yonder.
Never a spell shall blight our vines,
Nor Sirius blaze above us,
But you and I shall drink our wines
And sing to the loved that love us.
So come with me where Fortune smiles
And the gods invite devotion,-Oh, come with me to the Happy Isles
In the haze of that far-off ocean!
~ Eugene Field,
52:This point is underlined in the well-known parable which Jotham told the men of Shechem: ‘Once upon a time the trees went out to anoint a king over them; and they said … to the vine, “Come and reign over us.” And the vine said to them: “Should I leave my wine, which cheers God and man, and go to be promoted over the trees?”’ Similarly, the fig-tree declined because of its sweetness, and the olive because of its own good qualitites. Then a bramble, a barren plant full of thorns, accepted the sovereignty which they offered, though it possessed neither a special good quality of its own, nor those of the trees that were to be subject to it (cf. Judg. 9 : 7–15). Now in this parable the trees which sought a ruler were not cultivated but wild. The vine, the fig-tree and the olive refused to rule over the wild trees, preferring to bear their own fruits rather than to occupy a position of authority. Likewise, those who perceive in themselves some fruit of virtue and feel its benefit, refuse to assume leadership even when pressed by others, because they prefer this benefit to receiving honour from men. ~ Kallistos Ware,
53:The "Happy Isles" Of Horace
Oh, come with me to the Happy Isles
In the golden haze off yonder,
Where the song of the sun-kissed breeze beguiles,
And the ocean loves to wander.
Fragrant the vines that mantle those hills,
Proudly the fig rejoices;
Merrily dance the virgin rills,
Blending their myriad voices.
Our herds shall fear no evil there,
But peacefully feed and rest them;
Neither shall serpent nor prowling bear
Ever come there to molest them.
Neither shall Eurus, wanton bold,
Nor feverish drouth distress us,
But he that compasseth heat and cold
Shall temper them both to bless us.
There no vandal foot has trod,
And the pirate hosts that wander
Shall never profane the sacred sod
Of those beautiful Isles out yonder.
Never a spell shall blight our vines,
Nor Sirius blaze above us,
But you and I shall drink our wines
And sing to the loved that love us.
So come with me where Fortune smiles
And the gods invite devotion,-Oh, come with me to the Happy Isles
In the haze of that far-off ocean!
~ Eugene Field,
54:Take the fig tree as a parable,” he says; “as soon as its twigs grow supple and its leaves come out, you know that summer is near. So with you when you see all these things: know that [the Son of Man] is near, right at the gates. In truth I tell you, before this generation has passed away, all these things will have taken place” (Matthew 24:32-35). It’s interesting to note Jesus’ style here. He doesn’t quote Scripture; that’s why his authority is not like the authority of the scribes and the Pharisees (see Matthew 7:29). He doesn’t quote “papal encyclicals.” He most often uses nature as an authority. He points to clouds, sunsets, sparrows, lilies, corn in the field, leaves unfolding, several kinds of seeds, oxen in a ditch! Nature instructs us everywhere. Look and learn how to see. Look and see the rhythm, the seasons, the life and death of things. That’s your teaching, that’s creation’s plan in front of you. The new world is constantly coming into being as the old world passes. Nothing lives in nature unless something else dies, and it often happens slowly and is unseen—unless you learn how to see. Christians ~ Richard Rohr,
55:In the shade of the house, in the sunshine of the riverbank near the boats, in the shade of the Sal-wood forest, in the shade of the fig tree is where Siddhartha grew up, the handsome son of the Brahman, the young falcon, together with his friend Govinda, son of a Brahman. The sun tanned his light shoulders by the banks of the river when bathing, performing the sacred ablutions, the sacred offerings. In the mango grove, shade poured into his black eyes, when playing as a boy, when his mother sang, when the sacred offerings were made, when his father, the scholar, taught him, when the wise men talked. For a long time, Siddhartha had been partaking in the discussions of the wise men, practising debate with Govinda, practising with Govinda the art of reflection, the service of meditation. He already knew how to speak the Om silently, the word of words, to speak it silently into himself while inhaling, to speak it silently out of himself while exhaling, with all the concentration of his soul, the forehead surrounded by the glow of the clear-thinking spirit. He already knew to feel Atman in the depths of his being, indestructible, one with the universe. ~ Hermann Hesse,
56:Continuance
When I look back
over the past few years
and think that almost every day
has had its own new worry
or some unexpected version of the old
I’d like to think
that the years ahead will be different
and that we will not sit at the end of the next
or of some year after that
thinking how every day still has
its worry, little or great,
but I know that this is hardly likely
while you are who you are, and I am myself,
and the world around us continues
the way the past has shown us that it will,
and I know too
that knowing this
will do nothing to still the stubborn voice
that will always come within me to the world's defence:
wasn't it in February
that a great moon filled the garden half the night
with light so strong you could read by it?
wasn't it September when the honeyeater
built in the vine outside the window
and the strange birds came
singing all day in the fig trees
and all the night also?
wasn't it only a week ago, for reasons
you could not explain at the time
or even remember,
you turned, and smiled a particular
smile as you entered, and your face
and your hair smelt of rain?
~ David Brooks,
57:A Draft of Shadows'

desire turns us into ghosts.
We are vines of air on trees of wind,
a cape of flames
invented and devoured by flame.
The crack in the tree trunk:
sex, seal, serpentine passage
closed to the sun and to my eyes,
open to the ants.

That crack was the portico
of the furthest reaches of the seen and thought:
—there, inside, tides are green,
blood is green, fire green,
green stars burn in the black grass:
the green music of elytra
in the fig tree's pristine night;
—there, inside, fingertips are eyes,
to touch is to see, glances touch,
eyes hear smells;
—there, inside is outside,
it is everywhere and nowhere,
things are themselves and others,
imprisoned in an icosahedron
there is a music weaver beetle
and another insect unweaving
the syllogisms the spider weaves,
hanging from the threads of the moon;
—there, inside, space
is an open hand, a mind
that thinks shapes, not ideas,
shapes that breathe, walk, speak, transform
and silently evaporate;
—there, inside, land of woven echoes,
a slow cascade of light drops
between the lips of the crannies:
light is water; water, diaphanous time
where eyes wash their images;
—there, inside, cables of desire ~ Octavio Paz,
58:32Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh:  33So likewise ye, when ye shall see all these things, know that it is near, even at the doors.  34Verily I say unto you, This generation shall not pass, till all these things be fulfilled.  35Heaven and earth shall pass away, but my words shall not pass away.  36But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.  37But as the days of Noah were, so shall also the coming of the Son of man be.  38For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark,  39And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.  40Then shall two be in the field; the one shall be taken, and the other left.  41Two women shall be grinding at the mill; the one shall be taken, and the other left.  42Watch therefore: for ye know not what hour your Lord doth come.  43But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up.  44Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh. ~ Cliff Ball,
59:Praise To God
Praise to God, immortal praise,
For the love that crowns our days;
Bounteous source of every joy,
Let thy praise our tongues employ;
For the blessings of the field,
For the stores the gardens yield,
For the vine's exalted juice,
For the generous olive's use;
Flocks that whiten all the plain,
Yellow sheaves of ripened grain;
Clouds that drop their fattening dews,
Suns that temperate warmth diffuse:
All that Spring with bounteous hand
Scatters o'er the smiling land:
All that liberal Autumn pours
From her rich o'erflowing stores:
These to thee, my God, we owe;
Source whence all our blessings flow;
And for these my soul shall raise
Grateful vows and solemn praise.
Yet should rising whirlwinds tear
From its stem the ripening ear;
Should the fig-tree's blasted shoot
Drop her green untimely fruit;
Should the vine put forth no more,
Nor the olive yield her store;
Though the sickening flocks should fall,
And the herds desert the stall;
Should thine altered hand restrain
The early and the latter rain;
Blast each opening bud of joy,
And the rising year destroy:
Yet to thee my soul should raise
Grateful vows, and solemn praise;
And, when every blessing's flown,
Love thee—for thyself alone.
~ Anna Laetitia Barbauld,
60:There is one very serious defect to my mind in Christ's moral character, and that is that He believed in hell. I do not myself feel that any person who is really profoundly humane can believe in everlasting punishment...
... There are other things of less importance. There is the instance of the Gadarene swine where it certainly was not very kind to the pigs to put devils into them and make them rush down the hill to the sea. You must remember that He was omnipotent, and He could have made the devils simply go away; but he chooses to send them into the pigs. Then there is the curious story of the fig-tree, which always rather puzzled me. You remember what happened about the fig-tree. 'He was hungry; and seeing a fig-tree afar off having leaves, He came if haply He might find anything thereon; and when He came to it He found nothing but leaves, for the time for figs was not yet. And Jesus answered and said unto it: "No man eat fruit of thee hereafter for ever,"...and Peter... saith unto Him: "Master, behold the fig-tree which thou cursedst is withered away".' This is a very curious story, because it was not the right time of year for figs, and you really could not blame the tree. I cannot myself feel that either in matter of wisdom or in matter of virtue Christ stands quite as high as some other people known to history. I think I should put Buddha and Socrates above Him in those respects. ~ Bertrand Russell,
61:All down the stone steps on either side were periwinkles in full flower, and she could now see what it was that had caught at her the night before and brushed, wet and scented, across her face. It was wistaria. Wistaria and sunshine . . . she remembered the advertisement. Here indeed were both in profusion. The wistaria was tumbling over itself in its excess of life, its prodigality of flowering; and where the pergola ended the sun blazed on scarlet geraniums, bushes of them, and nasturtiums in great heaps, and marigolds so brilliant that they seemed to be burning, and red and pink snapdragons, all outdoing each other in bright, fierce colour. The ground behind these flaming things dropped away in terraces to the sea, each terrace a little orchard, where among the olives grew vines on trellises, and fig-trees, and peach-trees, and cherry-trees. The cherry-trees and peach-trees were in blossom--lovely showers of white and deep rose-colour among the trembling delicacy of the olives; the fig-leaves were just big enough to smell of figs, the vine-buds were only beginning to show. And beneath these trees were groups of blue and purple irises, and bushes of lavender, and grey, sharp cactuses, and the grass was thick with dandelions and daisies, and right down at the bottom was the sea. Colour seemed flung down anyhow, anywhere; every sort of colour piled up in heaps, pouring along in rivers.... ~ Elizabeth von Arnim,
62:"To Lionel Engers-Kennedy: to the memory of Hargrave Jennings: and
to A. C. W. G. and H. E. H."
Beneath the vine tree and the fig
Where mortal cares may not intrude,
On melon and on sucking pig
Although their brains are bright and big
Banquet the Great White Brotherhood.

Among the fountains and the trees
That fringed his garden's glowing border,
At sunset walked, and, in the breeze
With his disciples, took his ease
An Adept of the Holy Order.

"My children," Said the holy man,
"Once more I'm willing to unmask me.
This is my birthday; and my plan
Is to bestow on you (I can)
Whatever favour you may ask me."

Nor curiosity nor greed
Brought these disciples to disaster;
For, being very wise indeed,
The adolescents all agreed
To ask His Secret of the Master.

With the "aplomb" and "savoir faire"
Peculiar to Eastern races,
He took the secret then and there
(What, is not lawful to declare),
And thrust it rudely in their faces.

"A filthy insult!" screamed the first;
The second smiled, "Ingenious blind!"
The youngest neither blessed nor cursed,
Contented to believe the worst -
That He had spoken all his mind!

The second earned the name of prig,
The first the epithet of prude;
The third, as merry as a grig,
On melon and on sucking pig
Feasts with the Great White Brotherhood.

~ Aleister Crowley, The Disciples
,
63:The Disciples
"To Lionel Engers-Kennedy: to the memory of Hargrave Jennings: and
to A. C. W. G. and H. E. H."
Beneath the vine tree and the fig
Where mortal cares may not intrude,
On melon and on sucking pig
Although their brains are bright and big
Banquet the Great White Brotherhood.
Among the fountains and the trees
That fringed his garden's glowing border,
At sunset walked, and, in the breeze
With his disciples, took his ease
An Adept of the Holy Order.
"My children," Said the holy man,
"Once more I'm willing to unmask me.
This is my birthday; and my plan
Is to bestow on you (I can)
Whatever favour you may ask me."
Nor curiosity nor greed
Brought these disciples to disaster;
For, being very wise indeed,
The adolescents all agreed
To ask His Secret of the Master.
With the "aplomb" and "savoir faire"
Peculiar to Eastern races,
He took the secret then and there
(What, is not lawful to declare),
And thrust it rudely in their faces.
"A filthy insult!" screamed the first;
The second smiled, "Ingenious blind!"
The youngest neither blessed nor cursed,
Contented to believe the worst That He had spoken all his mind!
61
The second earned the name of prig,
The first the epithet of prude;
The third, as merry as a grig,
On melon and on sucking pig
Feasts with the Great White Brotherhood.
~ Aleister Crowley,
64:Think of the end when you begin! Though the end may not be all that certain, you are sure of getting something, mostly and surprisingly, above the target in the end! Bind yourself to Persistence and tenacity, courage and vigor, Wisdom and faith, and dare unrelentingly! Sometimes it is never okay to feel okay at all. Some shall continue to feel okay until they meet what would tell them what they could have done whilst feeling okay! So it was in the days of the Fig tree. It thought portraying its flourishing leaves would have pleased Jesus Christ but Jesus needed a fruit!
We are all having flourishing leaves (life,) but think of the fruits we must bear (living) when it is time to bear them, in season and out of season! May enough be enough and when you feel you have had enough, may you be pushed by enough to go beyond enough and dare to live a distinctive footprint! It all begins with a step and ends with a step!
Start your day with vigor and an utmost tenacity and end your day with something! Be poised to do something distinctive each day for that is all life is about!
Life is an adventurous journey and you cannot forever skip mistakes but if you make a mistake, learn from the mistake, do something with the mistake and avoid that mistake happening again and you least did made a mistake! You only took a different root than the usual to your final destination. The meaning we have given to words is what makes words have meaning! Breathe whilst you have breath and do something with the air you breathe whilst you have breath! ~ Ernest Agyemang Yeboah,
65:Invocation
Where Apennine slopes unto Tuscan plain,
And breaks into dimples, and laughs to flowers,
To see where the terrors of Winter wane,
And out of a valley of grape and grain
There blossoms a City of domes and towers,
Teuton, Lombard, and grasping Gaul,
Prince and Pontiff, have forced their way,
Have forded the river, and scaled the wall,
And made in its palaces stye and stall,
Where spears might glisten and war-steeds neigh.
But ever since Florence was fair and young,
And the sun upon turret and belfry shone,
Were her windows bannered and joy-bells rung,
When back to his saddle the Stranger sprung,
And lances were lifted and pikemen gone.
Yes, ever and ever till you, my Queen,
Came over the sea that is all your own,
When the tear on the tip of the vine is seen,
And the fig-tree cressets have flamed to green,
And windflower wakened, and tulip blown.
Then roses were showered before your feet,
And her lily-crowned gonfalons waved above,
And children chanted in square and street,
`All hail to the Monarch may free men greet,
Whose sceptre is Peace, and whose Throne is Love.'
And now that each snow-torrent foams and falls,
And the oreoles sing and the skylarks soar,
And the lithe swallow circles her rose-white walls,
Through the clefts of the Apennine Florence calls,
`More welcome than Spring, come back once more!
`Come back, for the cuckoo is on its way,
And the mountains, smiling, await your smile;
And still in my olive-groves bask and stray,
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Till the warm-winged waters and winds of May
Shall waft you back to your own loved Isle.'
`The sickle hath performed its work
`The sickle hath performed its work,
The storm-gusts sweep the aspens bare,
Careering clouds and shadows mirk
Cow the disheartened air.
`No swallow circles round the roof,
No chirp redeems the dripping shed;
The very gables frown reproof,
``Why not already fled?'''
~ Alfred Austin,
66:Magnus threw the monkey a fig. The monkey took the fig.
"There," said Magnus. "Let us consider the matter settled."
The monkey advanced, chewing in a menacing fashion.
"I rather wonder what I am doing here. I enjoy city life, you know," Magnus observed. "The glittering lights, the constant companionship, the liquid entertainment. The lack of sudden monkeys."
He ignored Giuliana's advice and took a smart step back, and also threw another piece of fruit. The monkey did not take the bait this time. He coiled and rattled out a growl, and Magnus took several more steps back and into a tree.
Magnus flailed on impact, was briefly grateful that nobody was watching him and expecting him to be a sophisticated warlock, and had a monkey assault launched directly to his face.
He shouted, spun, and sprinted through the rain forest. He did not even think to drop the fruit. It fell one by one in a bright cascade as he ran for his life from the simian menace. He heard it in hot pursuit and fled faster, until all his fruit was gone and he ran right into Ragnor.
"Have a care!" Ragnor snapped.
He detailed his terrible monkey adventure twice.
"But of course you should have retreated at once from the dominant male," Giuliana said. "Are you an idiot? You are extremely lucky he was distracted from ripping out your throat by the fruit. He thought you were trying to steal his females."

"Pardon me, but we did not have the time to exchange that kind of personal information," Magnus said. "I could not have known! Moreover, I wish to assure both of you that I did not make any amorous advances on female monkeys." He paused and winked. "I didn't actually see any, so I never got the chance."
Ragnor looked very regretful about all the choices that had led to his being in this place and especially in this company. Later he stooped and hissed, low enough so Giuliana could not hear and in a way that reminded Magnus horribly of his monkey nemesis: "Did you forget that you can do magic?"
Magnus spared a moment to toss a disdainful look over his shoulder.
"I am not going to ensorcel a monkey! Honestly, Ragnor. What do you take me for? ~ Cassandra Clare,
67:How Florence Rings Her Bells
With shimmer of steel and blare of brass,
And Switzers marching with martial stride,
And cavaliers trampling brown the grass,
Came bow-legged Charles through the Apennine pass,
With black Il Moro for traitor guide;
And, passing by Pisa's ransomed towers,
He swept up stream over Arno's plain,
Where Florence garlands herself with flowers
From burgeoning vineyards and olive bowers,
And emerald furrows of sprouting grain;
And, flying and flaunting his pennons proud,
Crossed her bridges with naked sword,
And sware he would flourish his trumpets loud
And bristle his spears, save her beauty bowed
Itself to his stirrup, and owned him lord.
Then Savonarola's voice was heard
Swelling as Arno, storm-flushed, sweels,
And, with threat for threat, and with gird for gird,
Capponi flashed back the famous word,
``Then blow your trumpets, we'll ring our bells!''
And lo! as he spake, into street and square
Streamed Florentine burghers in grim array:
Then Charles, and Sforza, and groom Beaucaire,
Scared by the city they deemed but fair,
Shouldered their pikes, and passed away.
But now a Monarch more mighty far
Than ever from Gallic or Teuton throne
Swooped from the Alps upon wings of war,
Comes welcome as April and west winds are,
When Winter is over and mistral flown.
The Fair City peacefully rings her bells,
Rings her bells, and the loving peal
In the lazuline ether ascends and swells,
260
Till hoary turrets and convent cells
Feel young once more as the young buds feel.
And iris gonfalons scale her walls,
And rustic roses storm square and street;
In sound of her gates the cuckoo calls,
And the slow-swaying ox-wain creaks and crawls
'Twixt blossoming bean and beardless wheat.
In gabled pathway and shaded porch
Men gather and wait to acclaim ``The Queen'';
While over the wall, where the sunrays scorch
And the lizard is lost, the silvery torch
Of the fig is tipped with a flame of green.
And cypress spire and stonepine dome,
And circling mountain look on and smile,
Saying, ``Hitherward evermore seek your home,
When you traverse the furrows of fallow foam
That nourish with glory your Northern Isle,
And from weightier cares than a Caesar's brain
Pondered of old, would crave release;
Wise Ruler whose long victorious Reign
Imposes on love-loyal land and main
The fetters of proud Imperial Peace.''
~ Alfred Austin,
68:When he was twenty-four, André floated down to Saigon and returned with a wife standing upon his prow. Eugenia was the eldest child of Pierre Cazeau, the stately, arrogant owner of the Hôtel Continental, on rue Catinat. She was also deaf. Her tutors had spent the first thirteen years of her life attempting to teach her how to speak like a hearing person, as was dictated by the popular pedagogy of the time. Her tongue was pressed, her cheeks prodded, countless odd intonations were coaxed forth from her lips. Cumbersome hearing horns were thrust into her ears, spiraling upward like ibex horns. It was a torture she finally rejected for the revolutionary freedom of sign, which she taught herself from an eighteenth-century dictionary by Charles-Michel de l’Épée that she had stumbled upon accidentally on the shelf of a Saigon barbershop.1 Based on the grammatical rules of spoken language, L’Épée’s Methodical Sign System was unwieldy and overly complex: many words, instead of having a sign on their own, were composed of a combination of signs. “Satisfy” was formed by joining the signs for “make” and “enough.” “Intelligence” was formed by pairing “read” with “inside.” And “to believe” was made by combining “feel,” “know,” “say,” “not see,” plus another sign to denote its verbiage. Though his intentions may have been noble, L’Epée’s system was inoperable in reality, and so Eugenia modified and shortened the language. In her hands, “belief” was simplified into “feel no see.” Verbs, nouns, and possession were implied by context. 1 “So unlikely as to approach an impossibility,” writes Roed-Larsen of this book’s discovery, in Spesielle ParN33tikler (597). One could not quite call her beautiful, but the enforced oral purgatory of her youth had left her with an understanding of life’s inherent inclination to punish those who least deserve it. Her black humor in the face of great pain perfectly balanced her new husband’s workmanlike nature. She had jumped at the opportunity to abandon the Saigon society that had silently humiliated her, gladly accepting the trials of life on a backwater, albeit thriving, plantation. Her family’s resistance to sending their eldest child into the great unknowable cauldron of the jungle was only halfhearted—they were in fact grateful to be unburdened of the obstacle that had kept them from marrying off their two youngest (and much more desirable) daughters. André painstakingly mastered Eugenia’s language. Together, they communed via a fluttering dance of fingertips to palms, and their dinners on the Fig. 4.2. L’Épée’s Methodical Sign System From de l’Épée, C.-M. (1776), Institution des sourds et muets: par la voie des signes méthodiques, as cited in Tofte-Jebsen, B., Jeg er Raksmey, p. 61 veranda were thus rich, wordless affairs, confluences of gestures beneath the ceiling fan, the silence broken only by the clink of a soup spoon, the rustle of a servant clearing the table, or the occasional shapeless moan that accentuated certain of her sentences, a relic from her years of being forced to speak aloud. ~ Anonymous,
69:Leave all the ‘wise men to mock it or tolerate.’ Let them reach the moon or the stars, they are all dead. Nothing lives outside of man. Man is the living soul, turning slowly into a life-giving Spirit. But you cannot tell it except in a parable or metaphor to excite the mind of man to get him to go out and prove it. Leave the good and evil and eat of the Tree of Life. Nothing in the world is untrue if you want it to be true. You are the truth of everything that you perceive. ‘I am the truth, and the way, the life revealed.’ If I have physically nothing in my pocket, then in Imagination I have MUCH. But that is a lie based on fact, but truth is based on the intensity of my imagination and then I will create it in my world. Should I accept facts and use them as to what I should imagine? No. It is told us in the story of the fig tree. It did not bear for three years. One said, ‘Cut it down, and throw it away.’ But the keeper of the vineyard pleaded NO’! Who is the tree? I am the tree; you are the tree. We bear or we do not. But the Keeper said he would dig around the tree and feed it ‘or manure it, as we would say today’ and see if it will not bear. Well I do that here every week and try to get the tree ‘you’ me to bear. You should bear whatever you desire. If you want to be happily married, you should be. The world is only response. If you want money, get it. Everything is a dream anyway. When you awake and know what you are creating and that you are creating it that is a different thing. The greatest book is the Bible, but it has been taken from a moral basis and it is all weeping and tears. It seems almost ruthless as given to us in the Gospel, if taken literally. The New Testament interprets the Old Testament, and it has nothing to do with morals. You change your mind and stay in that changed state until it unfolds. Man thinks he has to work himself out of something, but it is God asleep in you as a living soul, and then we are reborn as a life-giving spirit. We do it here in this little classroom called Earth or beyond the grave, for you cannot die. You can be just as asleep beyond the grave. I meet them constantly, and they are just like this. Same loves and same hates. No change. They will go through it until they finally awake, until they cease to re-act and begin to act. Do not take this story lightly which I have told you tonight. Take it to heart. Tonight when you are driving home enact a scene. No matter what it is. Forget good and evil. Enact a scene that implies you have what you desire, and to the degree that you are faithful to that state, it will unfold in your world and no power can stop it, for there is no other power. Nothing is independent of your perception of it, and this goes for that great philosopher among us who is still claiming that everything is independent of the perceiver, but that the perceiver has certain powers. It is not so. Nothing is independent of the perceiver. Everything is ‘burned up’ when I cease to behold it. It may exist for another, but not for me. Let us make our dream a noble one, for the world is infinite response to you, the being you want to be. Now let us go into the silence. ~ Neville Goddard,
70:I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon.

Look not upon me, because I am black, because the sun hath looked upon me: my
mother's children were angry with me; they made me the keeper of the vineyards;
but mine own vineyard have I not kept.

Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy
flock to rest at noon: for why should I be as one that turneth aside by the
flocks of thy companions?

If thou know not, O thou fairest among women, go thy way forth by the footsteps
of the flock, and feed thy kids beside the shepherds' tents.

I have compared thee, O my love, to a company of horses in Pharaoh's chariots.

Thy cheeks are comely with rows of jewels, thy neck with chains of gold.

We will make thee borders of gold with studs of silver.

While the king sitteth at his table, my spikenard sendeth forth the smell
thereof.

A bundle of myrrh is my wellbeloved unto me; he shall lie all night betwixt my
breasts.

My beloved is unto me as a cluster of camphire in the vineyards of Engedi.

Behold, thou art fair, my love; behold, thou art fair; thou hast doves' eyes.

Behold, thou art fair, my beloved, yea, pleasant: also our bed is green.

The beams of our house are cedar, and our rafters of fir.

...

I am the rose of Sharon, and the lily of the valleys.

As the lily among thorns, so is my love among the daughters.

As the apple tree among the trees of the wood, so is my beloved among the sons.
I sat down under his shadow with great delight, and his fruit was sweet to my
taste.

He brought me to the banqueting house, and his banner over me was love.

Stay me with flagons, comfort me with apples: for I am sick of love.

His left hand is under my head, and his right hand doth embrace me.

I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the
field, that ye stir not up, nor awake my love, till he please.

The voice of my beloved! behold, he cometh leaping upon the mountains, skipping
upon the hills.

My beloved is like a roe or a young hart: behold, he standeth behind our wall,
he looketh forth at the windows, showing himself through the lattice.

My beloved spake, and said unto me, Rise up, my love, my fair one, and come
away.

For, lo, the winter is past, the rain is over and gone;

The flowers appear on the earth; the time of the singing of birds is come, and
the voice of the turtle is heard in our land;

The fig tree putteth forth her green figs, and the vines with the tender grape
give a good smell. Arise, my love, my fair one, and come away.

O my dove, that art in the clefts of the rock, in the secret places of the
stairs, let me see thy countenance, let me hear thy voice; for sweet is thy
voice, and thy countenance is comely.

Take us the foxes, the little foxes, that spoil the vines: for our vines have
tender grapes.

My beloved is mine, and I am his: he feedeth among the lilies.

Until the day break, and the shadows flee away, turn, my beloved, and be thou
like a roe or a young hart upon the mountains of Bether.
-- Anon. (Hebrew, 6th century B.C.)

~ Anonymous, The Song of Songs
,
71:Dedication To Lady Windsor
Where violets blue to olives gray
From furrows brown lift laughing eyes,
And silvery Mensola sings its way
Through terraced slopes, nor seeks to stay,
But onward and downward leaps and flies;
Where vines, just newly burgeoned, link
Their hands to join the dance of Spring,
Green lizards glisten from clest and chink,
And almond blossoms rosy pink
Cluster and perch, ere taking wing;
Where over strips of emerald wheat
Glimmer red peach and snowy pear,
And nightingales all day long repeat
Their love-song, not less glad than sweet,
They chant in sorrow and gloom elsewhere;
Where, as the mid-day belfries peal,
The peasant halts beside his steer,
And, while he muncheth his homely meal,
The swelling tulips blush to feel
The amorous currents of the year;
Where purple iris-banners scale
Defending wall and crumbling ledge,
And virgin windflowers, lithe and frail,
Now mantling red, now trembling pale,
Peep out from furrow and hide in hedge;
Where with loud song the labourer tells
His love to maiden loitering nigh,
And in the fig-tree's wakening cells
The honeyed sweetness swarms and swells,
And mountains prop the spacious sky;
Where April-daring roses blow
From sunny wall and sheltered bower,
And Arno flushes with melted snow,
222
And Florence glittering down below
Peoples the air with dome and tower;How sweet, when vernal thoughts once more
Uncoil them in one's veins, and urge
My feet to fly, my wings to soar,
And, hastening downward to the shore,
I spurn the sand and skim the surge,
And, never lingering by the way,
But hastening on past candid lakes,
Mysterious mountains grim and gray,
Past pine woods dark, and bounding spray
White as its far-off parent flakes;
And thence from Alp's unfurrowed snow,
By Apennine's relenting slope,
Zigzagging downward smooth and slow
To where, all flushed with the morning glow,
Valdarno keeps its pledge with hope;
And then,-the end, the longed-for end!
Climbing the hill I oft have clomb,
Down which Mugello's waters wend,
Again, dear hospitable friend,
To find You in your Tuscan home.
You, with your kind lord, standing there,
Crowning the morn with youth and grace,
And radiant smiles that reach me ere
Our hands can touch, and Florence fair
Seems fairer in your comely face.
Behind you, Phyllis, mother's pet,
Your gift unto the Future, stands,
Dimpling your skirt, uncertain yet
If she recalls or I forget,
With violets fresh in both her hands.
And next, his eyes and cheeks aflame,
See Other with his sword arrive;
Other, who thus recalls the name,
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May he some day renew the fame
And feats, who boasts the blood, of Clive.
How sweet! how fair! From vale to crest,
Come wafts of song and waves of scent,
Whose sensuous beauty in the breast
Might haply breed a vague unrest,
Did not your presence bring content.
For you, not tender more than true,
Blend Northern worth with Southern grace;
And sure Boccaccio never drew
A being so designed as you
To be the Genius of the place.
But whether among Tuscan flowers
You dwell, fair English flower, or where
Saint Fagan lifts its feudal towers,
Or Hewell from ancestral bowers
Riseth afresh, and yet more fair;
Still may your portals, eve or morn,
Fly open when they hear his name,
Who, though indeed he would not scorn
Welcome from distant days unborn,
Prizes your friendship more than fame.
~ Alfred Austin,
72:Scene 3. A Cliff On The Breton Coast, Overhanging
The Sea
Hugo.
Down drops the red sun; through the gloaming
They burst-raging waves of the sea,
Foaming out their own shame-ever foaming
Their leprosy up with fierce glee;
Flung back from the stone, snowy fountains
Of feathery flakes, scarcely flag
Where, shock after shock, the green mountains
Explode on the iron-grey crag.
The salt spray with ceaseless commotion
Leaps round me. I sit on the verge
Of the cliff-'twixt the earth and the ocean
With feet overhanging the surge.
In thy grandeur, oh, sea! we acknowledge,
In thy fairness, oh, earth! we confess,
Hidden truths that are taught in no college,
Hidden songs that no parchments express.
Were they wise in their own generations,
Those sages and sagas of old?
They have pass'd; o'er their names and their nations
Time's billows have silently roll'd;
They have pass'd, leaving little to their children,
Save histories of a truth far from strict;
Or theories more vague and bewildering,
Since three out of four contradict.
Lost labour! vain bookworms have sat in
The halls of dull pedants who teach
Strange tongues, the dead lore of the Latin,
The scroll that is god-like and Greek:
Have wasted life's springtide in learning
Things long ago learnt all in vain;
They are slow, very slow, in discerning
That book lore and wisdom are twain.
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Pale shades of a creed that was mythic,
By time or by truth overcome,
Your Delphian temples and Pythic
Are ruins deserted and dumb;
Your Muses are hush'd, and your Graces
Are bruised and defaced; and your gods,
Enshrin'd and enthron'd in high places
No longer, are powerless as clods;
By forest and streamlet, where glisten'd
Fair feet of the Naiads that skimm'd
The shallows; where the Oreads listen'd,
Rose-lipp'd, amber-hair'd, marble-limb'd,
No lithe forms disport in the river,
No sweet faces peer through the boughs,
Elms and beeches wave silent for ever,
Ever silent the bright water flows.
(Were they duller or wiser than we are,
Those heathens of old? Who shall say?
Worse or better? Thy wisdom, O 'Thea
Glaucopis', was wise in thy day;
And the false gods alluring to evil,
That sway'd reckless votaries then,
Were slain to no purpose; they revel
Re-crowned in the hearts of us men.)
Dead priests of Osiris and Isis,
And Apis! that mystical lore,
Like a nightmare, conceived in a crisis
Of fever, is studied no more;
Dead Magian! yon star-troop that spangles
The arch of yon firmament vast
Looks calm, like a host of white angels,
On dry dust of votaries past.
On seas unexplored can the ship shun
Sunk rocks? Can man fathom life's links,
Past or future, unsolved by Egyptian
Or Theban, unspoken by Sphinx?
The riddle remains still unravell'd
By students consuming night oil.
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Oh, earth! we have toil'd, we have travail'd,
How long shall we travail and toil?
How long? The short life that fools reckon
So sweet, by how much is it higher
Than brute life?-the false gods still beckon,
And man, through the dust and the mire,
Toils onward, as toils the dull bullock,
Unreasoning, brutish, and blind,
With Ashtaroth, Mammon, and Moloch
In front, and Alecto behind.
The wise one of earth, the Chaldean,
Serves folly in wisdom's disguise;
And the sensual Epicurean,
Though grosser, is hardly less wise;
'Twixt the former, half pedant, half pagan,
And the latter, half sow and half sloth,
We halt, choose Astarte or Dagon,
Or sacrifice freely to both.
With our reason that seeks to disparage,
Brute instinct it fails to subdue;
With our false illegitimate courage,
Our sophistry, vain and untrue;
Our hopes that ascend so and fall so,
Our passions, fierce hates and hot loves,
We are wise (aye, the snake is wise also)
Wise as serpents, NOT harmless as doves.
Some flashes, like faint sparks from heaven,
Come rarely with rushing of wings;
We are conscious at times we have striven,
Though seldom, to grasp better things;
These pass, leaving hearts that have falter'd,
Good angels with faces estranged,
And the skin of the Ethiop unalter'd,
And the spots of the leopard unchanged.
Oh, earth! pleasant earth! have we hanker'd
To gather thy flowers and thy fruits?
The roses are wither'd, and canker'd
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The lilies, and barren the roots
Of the fig-tree, the vine, the wild olive,
Sharp thorns and sad thistles that yield
Fierce harvest-so WE live, and SO live
The perishing beasts of the field.
And withal we are conscious of evil
And good-of the spirit and the clod,
Of the power in our hearts of a devil,
Of the power in our souls of a God,
Whose commandments are graven in no cypher,
But clear as His sun-from our youth
One at least we have cherished-'An eye for
An eye, and a tooth for a tooth.'
Oh, man! of thy Maker the image;
To passion, to pride, or to wealth,
Sworn bondsman, from dull youth to dim age,
Thy portion the fire or the filth,
Dross seeking, dead pleasure's death rattle
Thy memories' happiest song,
And thy highest hope-scarce a drawn battle
With dark desperation. How long?
Roar louder! leap higher! ye surf-beds,
And sprinkle your foam on the furze;
Bring the dreams that brought sleep to our turf-beds,
To camps of our long ago years,
With the flashing and sparkling of broadswords,
With the tossing of banners and spears,
With the trampling of hard hoofs on hard swards,
With the mingling of trumpets and cheers.
The gale has gone down; yet outlasting
The gale, raging waves of the sea,
Casting up their own foam, ever casting
Their leprosy up with wild glee,
Still storm; so in rashness and rudeness
Man storms through the days of his grace;
Yet man cannot fathom God's goodness,
Exceeding God's infinite space.
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And coldly and calmly and purely
Grey rock and green hillock lie white
In star-shine dream-laden-so surely
Night cometh-so cometh the night
When we, too, at peace with our neighbour,
May sleep where God's hillocks are piled,
Thanking HIM for a rest from day's labour,
And a sleep like the sleep of a child!
~ Adam Lindsay Gordon,
73:The Four Seasons Of The Year.
Spring.
Another four I've left yet to bring on,
Of four times four the last Quaternion,
The Winter, Summer, Autumn & the Spring,
In season all these Seasons I shall bring:
Sweet Spring like man in his Minority,
At present claim'd, and had priority.
With smiling face and garments somewhat green,
She trim'd her locks, which late had frosted been,
Nor hot nor cold, she spake, but with a breath,
Fit to revive, the nummed earth from death.
Three months (quoth she) are 'lotted to my share
March, April, May of all the rest most fair.
Tenth of the first, Sol into Aries enters,
And bids defiance to all tedious winters,
Crosseth the Line, and equals night and day,
(Stil adds to th'last til after pleasant May)
And now makes glad the darkned northern wights
Who for some months have seen but starry lights.
Now goes the Plow-man to his merry toyle,
He might unloose his winter locked soyl:
The Seeds-man too, doth lavish out his grain,
In hope the more he casts, the more to gain:
The Gardner now superfluous branches lops,
And poles erects for his young clambring hops.
Now digs then sowes his herbs, his flowers & roots
And carefully manures his trees of fruits.
The Pleiades their influence now give,
And all that seem'd as dead afresh doth live.
The croaking frogs, whom nipping winter kil'd
Like birds now chirp, and hop about the field,
The Nightingale, the black-bird and the Thrush
Now tune their layes, on sprayes of every bush.
The wanton frisking Kid, and soft-fleec'd Lambs
Do jump and play before their feeding Dams,
The tender tops of budding grass they crop,
They joy in what they have, but more in hope:
For though the frost hath lost his binding power,
Yet many a fleece of snow and stormy shower
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Doth darken Sol's bright eye, makes us remember
The pinching North-west wind of cold December.
My second moneth is April, green and fair,
Of longer dayes, and a more temperate Air:
The Sun in Taurus keeps his residence,
And with his warmer beams glanceth from thence
This is the month whose fruitful showrs produces
All set and sown for all delights and uses:
The Pear, the Plum, and Apple-tree now flourish
The grass grows long the hungry beast to nourish.
The Primrose pale, and azure violet
Among the virduous grass hath nature set,
That when the Sun on's Love (the earth) doth shine
These might as lace set out her garment fine.
The fearfull bird his little house now builds
In trees and walls, in Cities and in fields.
The outside strong, the inside warm and neat;
A natural Artificer compleat.
The clocking hen her chirping chickins leads
With wings & beak defends them from the gleads
My next and last is fruitfull pleasant May,
Wherein the earth is clad in rich aray,
The Sun now enters loving Gemini,
And heats us with the glances of his eye,
Our thicker rayment makes us lay aside
Lest by his fervor we be torrifi'd.
All flowers the Sun now with his beams discloses,
Except the double pinks and matchless Roses.
Now swarms the busy, witty, honey-Bee,
VVhose praise deserves a page from more then me
The cleanly Huswifes Dary's now in th'prime,
Her shelves and firkins fill'd for winter time.
The meads with Cowslips, Honey-suckles dight,
One hangs his head, the other stands upright:
But both rejoyce at th'heavens clear smiling face,
More at her showers, which water them a space.
For fruits my Season yields the early Cherry,
The hasty Peas, and wholsome cool Strawberry.
More solid fruits require a longer time,
Each Season hath his fruit, so hath each Clime:
Each man his own peculiar excellence,
But none in all that hath preheminence.
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Sweet fragrant Spring, with thy short pittance fly
Let some describe thee better then can I.
Yet above all this priviledg is thine,
Thy dayes still lengthen without least decline:
Summer.
When Spring had done, the Summer did begin,
With melted tauny face, and garments thin,
Resembling Fire, Choler, and Middle age,
As Spring did Air, Blood, Youth in's equipage.
Wiping the sweat from of her face that ran,
With hair all wet she puffing thus began;
Bright June, July and August hot are mine,
In'th first Sol doth in crabbed Cancer shine.
His progress to the North now's fully done,
Then retrograde must be my burning Sun,
Who to his southward Tropick still is bent,
Yet doth his parching heat but more augment
Though he decline, because his flames so fair,
Have throughly dry'd the earth, and heat the air.
Like as an Oven that long time hath been heat,
Whose vehemency at length doth grow so great,
That if you do withdraw her burning store,
Tis for a time as fervent as before.
Now go those frolick Swains, the Shepherd Lads
To wash the thick cloth'd flocks with pipes full glad
In the cool streams they labour with delight
Rubbing their dirty coats till they look white:
Whose fleece when finely spun and deeply dy'd
With Robes thereof Kings have been dignifi'd.
Blest rustick Swains, your pleasant quiet life,
Hath envy bred in Kings that were at strife,
Careless of worldly wealth you sing and pipe,
Whilst they'r imbroyl'd in wars & troubles rise:
VVhich made great Bajazet cry out in's woes,
Oh happy shepherd which hath not to lose.
Orthobulus, nor yet Sebastia great,
But whist'leth to thy flock in cold and heat.
Viewing the Sun by day, the Moon by night
Endimions, Dianaes dear delight,
Upon the grass resting your healthy limbs,
By purling Brooks looking how fishes swims.
If pride within your lowly Cells ere haunt,
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Of him that was Shepherd then King go vaunt.
This moneth the Roses are distil'd in glasses,
VVhose fragrant smel all made perfumes surpasses
The Cherry, Gooseberry are now in th'prime,
And for all sorts of Pease, this is the time.
July my next, the hott'st in all the year,
The sun through Leo now takes his Career,
VVhose flaming breath doth melt us from afar,
Increased by the star Canicular.
This Month from Julius Cæsar took its name,
By Romans celebrated to his fame.
Now go the Mowers to their slashing toyle,
The Meadowes of their riches to dispoyle,
VVith weary strokes, they take all in their way,
Bearing the burning heat of the long day.
The forks and Rakes do follow them amain,
VVhich makes the aged fields look young again.
The groaning Carts do bear away this prize.
To Stacks and Barns where it for Fodder lyes.
My next and last is August fiery hot
(For much, the Southward Sun abateth not)
This Moneth he keeps with Virgo for a space,
The dryed Earth is parched with his face.
August of great Augustus took its name,
Romes second Emperour of lasting fame,
With sickles now the bending Reapers goe
The russling tress of terra down to mowe;
And bundles up in sheaves, the weighty wheat,
Which after Manchet makes for Kings to eat:
The Barly, Rye and Pease should first had place,
Although their bread have not so white a face.
The Carter leads all home with whistling voyce,
He plow'd with pain, but reaping doth rejoyce;
His sweat, his toyle, his careful wakeful nights,
His fruitful Crop abundantly requites.
Now's ripe the Pear, Pear-plumb, and Apricock,
The prince of plumbs, whose stone's as hard as Rock
The Summer seems but short, the Autumn hasts
To shake his fruits, of most delicious tasts
Like good old Age, whose younger juicy Roots
Hath still ascended, to bear goodly fruits.
Until his head be gray, and strength be gone.
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Yet then appears the worthy deeds he'th done:
To feed his boughs exhausted hath his sap,
Then drops his fruits into the eaters lap.
Autumn.
Of Autumn moneths September is the prime,
Now day and night are equal in each Clime,
The twelfth of this Sol riseth in the Line,
And doth in poizing Libra this month shine.
The vintage now is ripe, the grapes are prest,
Whose lively liquor oft is curs'd and blest:
For nought so good, but it may be abused,
But its a precious juice when well its used.
The raisins now in clusters dryed be,
The Orange, Lemon dangle on the tree:
The Pomegranate, the Fig are ripe also,
And Apples now their yellow sides do show.
Of Almonds, Quinces, Wardens, and of Peach,
The season's now at hand of all and each.
Sure at this time, time first of all began,
And in this moneth was made apostate Man:
For then in Eden was not only seen,
Boughs full of leaves, or fruits unripe or green,
Or withered stocks, which were all dry and dead,
But trees with goodly fruits replenished;
Which shews nor Summer, Winter nor the Spring
Our Grand-Sire was of Paradice made King:
Nor could that temp'rate Clime such difference make,
If scited as the most Judicious take.
October is my next, we hear in this
The Northern winter-blasts begin to hiss.
In Scorpio resideth now the Sun,
And his declining heat is almost done.
The fruitless Trees all withered now do stand,
Whose sapless yellow leavs, by winds are fan'd,
Which notes when youth and strength have past their prime
Decrepit age must also have its time.
The Sap doth slily creep towards the Earth
There rests, until the Sun give it a birth.
So doth old Age still tend unto his grave,
Where also he his winter time must have;
But when the Sun of righteousness draws nigh,
His dead old stock, shall mount again on high.
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November is my last, for Time doth haste,
We now of winters sharpness 'gins to tast.
This moneth the Sun's in Sagitarius,
So farre remote, his glances warm not us.
Almost at shortest is the shorten'd day,
The Northern pole beholdeth not one ray.
Now Greenland, Groanland, Finland, Lapland, see
No Sun, to lighten their obscurity:
Poor wretches that in total darkness lye,
With minds more dark then is the dark'ned Sky.
Beaf, Brawn, and Pork are now in great request,
And solid meats our stomacks can digest.
This time warm cloaths, full diet, and good fires,
Our pinched flesh, and hungry mawes requires:
Old, cold, dry Age and Earth Autumn resembles,
And Melancholy which most of all dissembles.
I must be short, and shorts, the short'ned day,
What winter hath to tell, now let him say.
Winter.
Cold, moist, young flegmy winter now doth lye
In swadling Clouts, like new born Infancy
Bound up with frosts, and furr'd with hail & snows,
And like an Infant, still it taller grows;
December is my first, and now the Sun
To th'Southward Tropick, his swift race doth run:
This moneth he's hous'd in horned Capricorn,
From thence he 'gins to length the shortned morn,
Through Christendome with great Feastivity,
Now's held, (but ghest) for blest Nativity.
Cold frozen January next comes in,
Chilling the blood and shrinking up the skin;
In Aquarius now keeps the long wisht Sun,
And Northward his unwearied Course doth run:
The day much longer then it was before,
The cold not lessened, but augmented more.
Now Toes and Ears, and Fingers often freeze,
And Travellers their noses sometimes leese.
Moist snowie February is my last,
I care not how the winter time doth haste.
In Pisces now the golden Sun doth shine,
And Northward still approaches to the Line,
The Rivers 'gin to ope, the snows to melt,
121
And some warm glances from his face are felt;
Which is increased by the lengthen'd day,
Until by's heat, he drive all cold away,
And thus the year in Circle runneth round:
Where first it did begin, in th'end its found.
My Subjects bare, my Brain is bad,
Or better Lines you should have had:
The first fell in so nat'rally,
I knew not how to pass it by;
The last, though bad I could not mend,
Accept therefore of what is pen'd,
And all the faults that you shall spy
Shall at your feet for pardon cry.
~ Anne Bradstreet,
74:Gotham - Book I
Far off (no matter whether east or west,
A real country, or one made in jest,
Nor yet by modern Mandevilles disgraced,
Nor by map-jobbers wretchedly misplaced)
There lies an island, neither great nor small,
Which, for distinction sake, I Gotham call.
The man who finds an unknown country out,
By giving it a name, acquires, no doubt,
A Gospel title, though the people there
The pious Christian thinks not worth his care
Bar this pretence, and into air is hurl'd
The claim of Europe to the Western world.
Cast by a tempest on the savage coast,
Some roving buccaneer set up a post;
A beam, in proper form transversely laid,
Of his Redeemer's cross the figure made-Of that Redeemer, with whose laws his life,
From first to last, had been one scene of strife;
His royal master's name thereon engraved,
Without more process the whole race enslaved,
Cut off that charter they from Nature drew,
And made them slaves to men they never knew.
Search ancient histories, consult records,
Under this title the most Christian lords
Hold (thanks to conscience) more than half the ball;
O'erthrow this title, they have none at all;
For never yet might any monarch dare,
Who lived to Truth, and breathed a Christian air,
Pretend that Christ, (who came, we all agree,
To bless his people, and to set them free)
To make a convert, ever one law gave
By which converters made him first a slave.
Spite of the glosses of a canting priest,
Who talks of charity, but means a feast;
Who recommends it (whilst he seems to feel
The holy glowings of a real zeal)
To all his hearers as a deed of worth,
To give them heaven whom they have robb'd of earth;
Never shall one, one truly honest man,
25
Who, bless'd with Liberty, reveres her plan,
Allow one moment that a savage sire
Could from his wretched race, for childish hire,
By a wild grant, their all, their freedom pass,
And sell his country for a bit of glass.
Or grant this barbarous right, let Spain and France,
In slavery bred, as purchasers advance;
Let them, whilst Conscience is at distance hurl'd,
With some gay bauble buy a golden world:
An Englishman, in charter'd freedom born,
Shall spurn the slavish merchandise, shall scorn
To take from others, through base private views,
What he himself would rather die, than lose.
Happy the savage of those early times,
Ere Europe's sons were known, and Europe's crimes!
Gold, cursed gold! slept in the womb of earth,
Unfelt its mischiefs, as unknown its worth;
In full content he found the truest wealth,
In toil he found diversion, food, and health;
Stranger to ease and luxury of courts,
His sports were labours, and his labours sports;
His youth was hardy, and his old age green;
Life's morn was vigorous, and her eve serene;
No rules he held, but what were made for use,
No arts he learn'd, nor ills which arts produce;
False lights he follow'd, but believed them true;
He knew not much, but lived to what he knew.
Happy, thrice happy now the savage race,
Since Europe took their gold, and gave them grace!
Pastors she sends to help them in their need,
Some who can't write; with others who can't read;
And on sure grounds the gospel pile to rear,
Sends missionary felons every year;
Our vices, with more zeal than holy prayers,
She teaches them, and in return takes theirs.
Her rank oppressions give them cause to rise,
Her want of prudence, means and arms supplies,
Whilst her brave rage, not satisfied with life,
Rising in blood, adopts the scalping-knife.
Knowledge she gives, enough to make them know
How abject is their state, how deep their woe;
The worth of freedom strongly she explains,
26
Whilst she bows down, and loads their necks with chains.
Faith, too, she plants, for her own ends impress'd,
To make them bear the worst, and hope the best;
And whilst she teaches, on vile Interest's plan,
As laws of God, the wild decrees of man,
Like Pharisees, of whom the Scriptures tell,
She makes them ten times more the sons of Hell.
But whither do these grave reflections tend?
Are they design'd for any, or no end?
Briefly but this--to prove, that by no act
Which Nature made, that by no equal pact
'Twixt man and man, which might, if Justice heard,
Stand good; that by no benefits conferr'd,
Or purchase made, Europe in chains can hold
The sons of India, and her mines of gold.
Chance led her there in an accursed hour;
She saw, and made the country hers by power;
Nor, drawn by virtue's love from love of fame,
Shall my rash folly controvert the claim,
Or wish in thought that title overthrown
Which coincides with and involves my own.
Europe discover'd India first; I found
My right to Gotham on the self-same ground;
I first discover'd it, nor shall that plea
To her be granted, and denied to me;
I plead possession, and, till one more bold
Shall drive me out, will that possession hold.
With Europe's rights my kindred rights I twine;
Hers be the Western world, be Gotham mine.
Rejoice, ye happy Gothamites! rejoice;
Lift up your voice on high, a mighty voice,
The voice of gladness; and on every tongue,
In strains of gratitude, be praises hung,
The praises of so great and good a king:
Shall Churchill reign, and shall not Gotham sing?
As on a day, a high and holy day,
Let every instrument of music play,
Ancient and modern; those which drew their birth
(Punctilios laid aside) from Pagan earth,
As well as those by Christian made and Jew;
Those known to many, and those known to few;
Those which in whim and frolic lightly float,
27
And those which swell the slow and solemn note;
Those which (whilst Reason stands in wonder by)
Make some complexions laugh, and others cry;
Those which, by some strange faculty of sound,
Can build walls up, and raze them to the ground;
Those which can tear up forests by the roots,
And make brutes dance like men, and men like brutes;
Those which, whilst Ridicule leads up the dance,
Make clowns of Monmouth ape the fops of France;
Those which, where Lady Dulness with Lord Mayors
Presides, disdaining light and trifling airs,
Hallow the feast with psalmody; and those
Which, planted in our churches to dispose
And lift the mind to Heaven, are disgraced
With what a foppish organist calls Taste:
All, from the fiddle (on which every fool,
The pert son of dull sire, discharged from school,
Serves an apprenticeship in college ease,
And rises through the gamut to degrees)
To those which (though less common, not less sweet)
From famed Saint Giles's, and more famed Vine Street,
(Where Heaven, the utmost wish of man to grant,
Gave me an old house, and an older aunt)
Thornton, whilst Humour pointed out the road
To her arch cub, hath hitch'd into an ode;-All instruments (attend, ye listening spheres!
Attend, ye sons of men! and hear with ears),
All instruments (nor shall they seek one hand
Impress'd from modern Music's coxcomb band),
All instruments, self-acted, at my name
Shall pour forth harmony, and loud proclaim,
Loud but yet sweet, to the according globe,
My praises; whilst gay Nature, in a robe,
A coxcomb doctor's robe, to the full sound
Keeps time, like Boyce, and the world dances round.
Rejoice, ye happy Gothamites! rejoice;
Lift up your voice on high, a mighty voice,
The voice of gladness; and on every tongue,
In strains of gratitude, be praises hung,
The praises of so great and good a king:
Shall Churchill reign, and shall not Gotham sing?
Infancy, straining backward from the breast,
28
Tetchy and wayward, what he loveth best
Refusing in his fits, whilst all the while
The mother eyes the wrangler with a smile,
And the fond father sits on t' other side,
Laughs at his moods, and views his spleen with pride,
Shall murmur forth my name, whilst at his hand
Nurse stands interpreter, through Gotham's land.
Childhood, who like an April morn appears,
Sunshine and rain, hopes clouded o'er with fears,
Pleased and displeased by starts, in passion warm,
In reason weak; who, wrought into a storm,
Like to the fretful billows of the deep,
Soon spends his rage, and cries himself asleep;
Who, with a feverish appetite oppress'd,
For trifles sighs, but hates them when possess'd;
His trembling lash suspended in the air,
Half-bent, and stroking back his long lank hair,
Shall to his mates look up with eager glee,
And let his top go down to prate of me.
Youth, who, fierce, fickle, insolent, and vain,
Impatient urges on to Manhood's reign,
Impatient urges on, yet with a cast
Of dear regard looks back on Childhood past,
In the mid-chase, when the hot blood runs high,
And the quick spirits mount into his eye;
When pleasure, which he deems his greatest wealth,
Beats in his heart, and paints his cheeks with health;
When the chafed steed tugs proudly at the rein,
And, ere he starts, hath run o'er half the plain;
When, wing'd with fear, the stag flies full in view,
And in full cry the eager hounds pursue,
Shall shout my praise to hills which shout again,
And e'en the huntsman stop to cry, Amen.
Manhood, of form erect, who would not bow
Though worlds should crack around him; on his brow
Wisdom serene, to passion giving law,
Bespeaking love, and yet commanding awe;
Dignity into grace by mildness wrought;
Courage attemper'd and refined by thought;
Virtue supreme enthroned; within his breast
The image of his Maker deep impress'd;
Lord of this earth, which trembles at his nod,
29
With reason bless'd, and only less than God;
Manhood, though weeping Beauty kneels for aid,
Though Honour calls, in Danger's form array'd,
Though clothed with sackloth, Justice in the gates,
By wicked elders chain'd, Redemption waits,
Manhood shall steal an hour, a little hour,
(Is't not a little one?) to hail my power.
Old Age, a second child, by Nature cursed
With more and greater evils than the first;
Weak, sickly, full of pains, in every breath
Railing at life, and yet afraid of death;
Putting things off, with sage and solemn air,
From day to day, without one day to spare;
Without enjoyment, covetous of pelf,
Tiresome to friends, and tiresome to himself;
His faculties impair'd, his temper sour'd,
His memory of recent things devour'd
E'en with the acting, on his shatter'd brain
Though the false registers of youth remain;
From morn to evening babbling forth vain praise
Of those rare men, who lived in those rare days,
When he, the hero of his tale, was young;
Dull repetitions faltering on his tongue;
Praising gray hairs, sure mark of Wisdom's sway,
E'en whilst he curses Time, which made him gray;
Scoffing at youth, e'en whilst he would afford
All but his gold to have his youth restored,
Shall for a moment, from himself set free,
Lean on his crutch, and pipe forth praise to me.
Rejoice, ye happy Gothamites! rejoice;
Lift up your voice on high, a mighty voice,
The voice of gladness; and on every tongue,
In strains of gratitude, be praises hung,
The praises of so great and good a king:
Shall Churchill reign, and shall not Gotham sing?
Things without life shall in this chorus join,
And, dumb to others' praise, be loud in mine.
The snowdrop, who, in habit white and plain,
Comes on, the herald of fair Flora's train;
The coxcomb crocus, flower of simple note,
Who by her side struts in a herald's coat;
The tulip, idly glaring to the view,
30
Who, though no clown, his birth from Holland drew;
Who, once full dress'd, fears from his place to stir,
The fop of flowers, the More of a parterre;
The woodbine, who her elm in marriage meets,
And brings her dowry in surrounding sweets;
The lily, silver mistress of the vale;
The rose of Sharon, which perfumes the gale;
The jessamine, with which the queen of flowers,
To charm her god, adorns his favourite bowers,
Which brides, by the plain hand of Neatness dress'd,
Unenvied rival, wear upon their breast,
Sweet as the incense of the morn, and chaste
As the pure zone which circles Dian's waist;
All flowers, of various names, and various forms,
Which the sun into strength and beauty warms,
From the dwarf daisy, which, like infants, clings,
And fears to leave the earth from whence it springs,
To the proud giant of the garden race,
Who, madly rushing to the sun's embrace,
O'ertops her fellows with aspiring aim,
Demands his wedded love, and bears his name;
All, one and all, shall in this chorus join,
And, dumb to others' praise, be loud in mine.
Rejoice, ye happy Gothamites! rejoice;
Lift up your voice on high, a mighty voice,
The voice of gladness; and on every tongue,
In strains of gratitude, be praises hung,
The praises of so great and good a king:
Shall Churchill reign, and shall not Gotham sing?
Forming a gloom, through which, to spleen-struck minds,
Religion, horror-stamp'd, a passage finds,
The ivy crawling o'er the hallow'd cell
Where some old hermit's wont his beads to tell
By day, by night; the myrtle ever green,
Beneath whose shade Love holds his rites unseen;
The willow, weeping o'er the fatal wave
Where many a lover finds a watery grave;
The cypress, sacred held, when lovers mourn
Their true love snatch'd away; the laurel worn
By poets in old time, but destined now,
In grief, to wither on a Whitehead's brow;
The fig, which, large as what in India grows,
31
Itself a grove, gave our first parents clothes;
The vine, which, like a blushing new-made bride,
Clustering, empurples all the mountain's side;
The yew, which, in the place of sculptured stone,
Marks out the resting-place of men unknown;
The hedge-row elm; the pine, of mountain race;
The fir, the Scotch fir, never out of place;
The cedar, whose top mates the highest cloud,
Whilst his old father Lebanon grows proud
Of such a child, and his vast body laid
Out many a mile, enjoys the filial shade;
The oak, when living, monarch of the wood;
The English oak, which, dead, commands the flood;
All, one and all, shall in this chorus join,
And, dumb to others' praise, be loud in mine.
Rejoice, ye happy Gothamites! rejoice;
Lift up your voice on high, a mighty voice,
The voice of gladness; and on every tongue,
In strains of gratitude, be praises hung,
The praises of so great and good a king:
Shall Churchill reign, and shall not Gotham sing?
The showers, which make the young hills, like young lambs,
Bound and rebound; the old hills, like old rams,
Unwieldy, jump for joy; the streams which glide,
Whilst Plenty marches smiling by their side,
And from their bosom rising Commerce springs;
The winds, which rise with healing on their wings,
Before whose cleansing breath Contagion flies;
The sun, who, travelling in eastern skies,
Fresh, full of strength, just risen from his bed,
Though in Jove's pastures they were born and bred,
With voice and whip can scarce make his steeds stir,
Step by step, up the perpendicular;
Who, at the hour of eve, panting for rest,
Rolls on amain, and gallops down the west
As fast as Jehu, oil'd for Ahab's sin,
Drove for a crown, or postboys for an inn;
The moon, who holds o'er night her silver reign,
Regent of tides, and mistress of the brain,
Who to her sons, those sons who own her power,
And do her homage at the midnight hour,
Gives madness as a blessing, but dispenses
32
Wisdom to fools, and damns them with their senses;
The stars, who, by I know not what strange right,
Preside o'er mortals in their own despite,
Who, without reason, govern those who most
(How truly, judge from thence!) of reason boast,
And, by some mighty magic yet unknown,
Our actions guide, yet cannot guide their own;
All, one and all, shall in this chorus join,
And, dumb to others' praise, be loud in mine.
Rejoice, ye happy Gothamites! rejoice;
Lift up your voice on high, a mighty voice,
The voice of gladness; and on every tongue,
In strains of gratitude, be praises hung,
The praises of so great and good a king:
Shall Churchill reign, and shall not Gotham sing?
The moment, minute, hour, day, week, month, year,
Morning and eve, as they in turn appear;
Moments and minutes, which, without a crime,
Can't be omitted in accounts of time,
Or, if omitted, (proof we might afford)
Worthy by parliaments to be restored;
The hours, which, dress'd by turns in black and white,
Ordain'd as handmaids, wait on Day and Night;
The day, those hours, I mean, when light presides,
And Business in a cart with Prudence rides;
The night, those hours, I mean, with darkness hung,
When Sense speaks free, and Folly holds her tongue;
The morn, when Nature, rousing from her strife
With death-like sleep, awakes to second life;
The eve, when, as unequal to the task,
She mercy from her foe descends to ask;
The week, in which six days are kindly given
To think of earth, and one to think of heaven;
The months, twelve sisters, all of different hue,
Though there appears in all a likeness too;
Not such a likeness as, through Hayman's works,
Dull mannerist! in Christians, Jews, and Turks,
Cloys with a sameness in each female face,
But a strange something, born of Art and Grace,
Which speaks them all, to vary and adorn,
At different times of the same parents born;
All, one and all, shall in this chorus join,
33
And, dumb to others' praise, be loud in mine.
Rejoice, ye happy Gothamites! rejoice;
Lift up your voice on high, a mighty voice,
The voice of gladness; and on every tongue,
In strains of gratitude, be praises hung,
The praises of so great and good a king:
Shall Churchill reign, and shall not Gotham sing?
Frore January, leader of the year,
Minced-pies in van, and calves' heads in the rear;
Dull February, in whose leaden reign
My mother bore a bard without a brain;
March, various, fierce, and wild, with wind-crack'd cheeks,
By wilder Welshmen led, and crown'd with leeks;
April, with fools, and May, with bastards bless'd;
June, with White Roses on her rebel breast;
July, to whom, the Dog-star in her train,
Saint James gives oysters, and Saint Swithin rain;
August, who, banish'd from her Smithfield stand,
To Chelsea flies, with Doggett in her hand;
September, when by custom (right divine)
Geese are ordain'd to bleed at Michael's shrine,
Whilst the priest, not so full of grace as wit,
Falls to, unbless'd, nor gives the saint a bit;
October, who the cause of Freedom join'd,
And gave a second George to bless mankind;
November, who, at once to grace our earth,
Saint Andrew boasts, and our Augusta's birth;
December, last of months, but best, who gave
A Christ to man, a Saviour to the slave,
Whilst, falsely grateful, man, at the full feast,
To do God honour makes himself a beast;
All, one and all, shall in this chorus join,
And, dumb to others' praise, be loud in mine.
Rejoice, ye happy Gothamites! rejoice;
Lift up your voice on high, a mighty voice,
The voice of gladness; and on every tongue,
In strains of gratitude, be praises hung,
The praises of so great and good a king:
Shall Churchill reign, and shall not Gotham sing?
The seasons as they roll; Spring, by her side
Lechery and Lent, lay-folly and church-pride,
By a rank monk to copulation led,
34
A tub of sainted salt-fish on her head;
Summer, in light transparent gauze array'd,
Like maids of honour at a masquerade,
In bawdry gauze, for which our daughters leave
The fig, more modest, first brought up by Eve,
Panting for breath, inflamed with lustful fires,
Yet wanting strength to perfect her desires,
Leaning on Sloth, who, fainting with the heat,
Stops at each step, and slumbers on his feet;
Autumn, when Nature, who with sorrow feels
Her dread foe Winter treading on her heels,
Makes up in value what she wants in length,
Exerts her powers, and puts forth all her strength,
Bids corn and fruits in full perfection rise,
Corn fairly tax'd, and fruits without excise;
Winter, benumb'd with cold, no longer known
By robes of fur, since furs became our own;
A hag, who, loathing all, by all is loathed,
With weekly, daily, hourly, libels clothed,
Vile Faction at her heels, who, mighty grown,
Would rule the ruler, and foreclose the throne,
Would turn all state affairs into a trade,
Make laws one day, the next to be unmade,
Beggar at home, a people fear'd abroad,
And, force defeated, make them slaves by fraud;
All, one and all, shall in this chorus join,
And, dumb to others' praise, be loud in mine.
Rejoice, ye happy Gothamites! rejoice;
Lift up your voice on high, a mighty voice,
The voice of gladness; and on every tongue,
In strains of gratitude, be praises hung,
The praises of so great and good a king:
Shall Churchill reign, and shall not Gotham sing?
The year, grand circle! in whose ample round
The seasons regular and fix'd are bound,
(Who, in his course repeated o'er and o'er,
Sees the same things which he had seen before;
The same stars keep their watch, and the same sun
Runs in the track where he from first hath run;
The same moon rules the night; tides ebb and flow;
Man is a puppet, and this world a show;
Their old dull follies, old dull fools pursue,
35
And vice in nothing, but in mode, is new;
He ---- a lord (now fair befall that pride,
He lived a villain, but a lord he died)
Dashwood is pious, Berkeley fix'd as Fate,
Sandwich (thank Heaven!) first minister of state;
And, though by fools despised, by saints unbless'd,
By friends neglected, and by foes oppress'd,
Scorning the servile arts of each court elf,
Founded on honour, Wilkes is still himself)
The year, encircled with the various train
Which waits, and fills the glories of his reign,
Shall, taking up this theme, in chorus join,
And, dumb to others' praise, be loud in mine.
Rejoice, ye happy Gothamites! rejoice;
Lift up your voice on high, a mighty voice,
The voice of gladness; and on every tongue,
In strains of gratitude, be praises hung,
The praises of so great and good a king:
Shall Churchill reign, and shall not Gotham sing?
Thus far in sport--nor let our critics hence,
Who sell out monthly trash, and call it sense,
Too lightly of our present labours deem,
Or judge at random of so high a theme:
High is our theme, and worthy are the men
To feel the sharpest stroke of Satire's pen;
But when kind Time a proper season brings,
In serious mood to treat of serious things,
Then shall they find, disdaining idle play,
That I can be as grave and dull as they.
Thus far in sport--nor let half patriots, those
Who shrink from every blast of Power which blows,
Who, with tame cowardice familiar grown,
Would hear my thoughts, but fear to speak their own;
Who (lest bold truths, to do sage Prudence spite,
Should burst the portals of their lips by night,
Tremble to trust themselves one hour in sleep)
Condemn our course, and hold our caution cheap;
When brave Occasion bids, for some great end,
When Honour calls the poet as a friend,
Then shall they find that, e'en on Danger's brink,
He dares to speak what they scarce dare to think.
36
~ Charles Churchill,
75:The woods were long austere with snow: at last
Pink leaflets budded on the beech, and fast
Larches, scattered through pine-tree solitudes,
Brightened, "as in the slumbrous heart o' the woods
"Our buried year, a witch, grew young again
"To placid incantations, and that stain
"About were from her cauldron, green smoke blent
"With those black pines"so Eglamor gave vent
To a chance fancy. Whence a just rebuke
From his companion; brother Naddo shook
The solemnest of brows: "Beware," he said,
"Of setting up conceits in nature's stead!"
Forth wandered our Sordello. Nought so sure
As that to-day's adventure will secure
Palma, the visioned ladyonly pass
O'er you damp mound and its exhausted grass,
Under that brake where sundawn feeds the stalks
Of withered fern with gold, into those walks
Of pine and take her! Buoyantly he went.
Again his stooping forehead was besprent
With dew-drops from the skirting ferns. Then wide
Opened the great morass, shot every side
With flashing water through and through; a-shine,
Thick-steaming, all-alive. Whose shape divine,
Quivered i' the farthest rainbow-vapour, glanced
Athwart the flying herons? He advanced,
But warily; though Mincio leaped no more,
Each foot-fall burst up in the marish-floor
A diamond jet: and if he stopped to pick
Rose-lichen, or molest the leeches quick,
And circling blood-worms, minnow, newt or loach,
A sudden pond would silently encroach
This way and that. On Palma passed. The verge
Of a new wood was gained. She will emerge
Flushed, now, and panting,crowds to see,will own
She loves himBoniface to hear, to groan,
To leave his suit! One screen of pine-trees still
Opposes: butthe startling spectacle
Mantua, this time! Under the wallsa crowd
Indeed, real men and women, gay and loud
Round a pavilion. How he stood!
                 In truth
No prophecy had come to pass: his youth
In its prime nowand where was homage poured
Upon Sordello?born to be adored,
And suddenly discovered weak, scarce made
To cope with any, cast into the shade
By this and this. Yet something seemed to prick
And tingle in his blood; a sleighta trick
And much would be explained. It went for nought
The best of their endowments were ill bought
With his identity: nay, the conceit,
That this day's roving led to Palma's feet
Was not so vainlist! The word, "Palma!" Steal
Aside, and die, Sordello; this is real,
And thisabjure!
         What next? The curtains see
Dividing! She is there; and presently
He will be therethe proper You, at length
In your own cherished dress of grace and strength:
Most like, the very Boniface!
               Not so.
It was a showy man advanced; but though
A glad cry welcomed him, then every sound
Sank and the crowd disposed themselves around,
"This is not he," Sordello felt; while, "Place
"For the best Troubadour of Boniface!"
Hollaed the Jongleurs,"Eglamor, whose lay
"Concludes his patron's Court of Love to-day!"
Obsequious Naddo strung the master's lute
With the new lute-string, "Elys," named to suit
The song: he stealthily at watch, the while,
Biting his lip to keep down a great smile
Of pride: then up he struck. Sordello's brain
Swam; for he knew a sometime deed again;
So, could supply each foolish gap and chasm
The minstrel left in his enthusiasm,
Mistaking its true versionwas the tale
Not of Apollo? Only, what avail
Luring her down, that Elys an he pleased,
If the man dared no further? Has he ceased
And, lo, the people's frank applause half done,
Sordello was beside him, had begun
(Spite of indignant twitchings from his friend
The Trouvere) the true lay with the true end,
Taking the other's names and time and place
For his. On flew the song, a giddy race,
After the flying story; word made leap
Out word, rhymerhyme; the lay could barely keep
Pace with the action visibly rushing past:
Both ended. Back fell Naddo more aghast
Than some Egyptian from the harassed bull
That wheeled abrupt and, bellowing, fronted full
His plague, who spied a scarab 'neath the tongue,
And found 't was Apis' flank his hasty prong
Insulted. But the peoplebut the cries,
The crowding round, and proffering the prize!
For he had gained some prize. He seemed to shrink
Into a sleepy cloud, just at whose brink
One sight withheld him. There sat Adelaide,
Silent; but at her knees the very maid
Of the North Chamber, her red lips as rich,
The same pure fleecy hair; one weft of which,
Golden and great, quite touched his cheek as o'er
She leant, speaking some six words and no more.
He answered something, anything; and she
Unbound a scarf and laid it heavily
Upon him, her neck's warmth and all. Again
Moved the arrested magic; in his brain
Noises grew, and a light that turned to glare,
And greater glare, until the intense flare
Engulfed him, shut the whole scene from his sense.
And when he woke 't was many a furlong thence,
At home; the sun shining his ruddy wont;
The customary birds'-chirp; but his front
Was crownedwas crowned! Her scented scarf around
His neck! Whose gorgeous vesture heaps the ground?
A prize? He turned, and peeringly on him
Brooded the women-faces, kind and dim,
Ready to talk"The Jongleurs in a troop
"Had brought him back, Naddo and Squarcialupe
"And Tagliafer; how strange! a childhood spent
"In taking, well for him, so brave a bent!
"Since Eglamor," they heard, "was dead with spite,
"And Palma chose him for her minstrel."
                     Light
Sordello roseto think, now; hitherto
He had perceived. Sure, a discovery grew
Out of it all! Best live from first to last
The transport o'er again. A week he passed,
Sucking the sweet out of each circumstance,
From the bard's outbreak to the luscious trance
Bounding his own achievement. Strange! A man
Recounted an adventure, but began
Imperfectly; his own task was to fill
The frame-work up, sing well what he sung ill,
Supply the necessary points, set loose
As many incidents of little use
More imbecile the other, not to see
Their relative importance clear as he!
But, for a special pleasure in the act
Of singinghad he ever turned, in fact,
From Elys, to sing Elys?from each fit
Of rapture to contrive a song of it?
True, this snatch or the other seemed to wind
Into a treasure, helped himself to find
A beauty in himself; for, see, he soared
By means of that mere snatch, to many a hoard
Of fancies; as some falling cone bears soft
The eye along the fir-tree-spire, aloft
To a dove's nest. Then, how divine the cause
Why such performance should exact applause
From men, if they had fancies too? Did fate
Decree they found a beauty separate
In the poor snatch itself?"Take Elys, there,
"'Her head that 's sharp and perfect like a pear,
"'So close and smooth are laid the few fine locks
"'Coloured like honey oozed from topmost rocks
"'Sun-blanched the livelong summer'if they heard
"Just those two rhymes, assented at my word,
"And loved them as I love them who have run
"These fingers through those pale locks, let the sun
"Into the white cool skinwho first could clutch,
"Then praiseI needs must be a god to such.
"Or what if some, above themselves, and yet
"Beneath me, like their Eglamor, have set
"An impress on our gift? So, men believe
"And worship what they know not, nor receive
"Delight from. Have they fanciesslow, perchance,
"Not at their beck, which indistinctly glance
"Until, by song, each floating part be linked
"To each, and all grow palpable, distinct?"
He pondered this.
         Meanwhile, sounds low and drear
Stole on him, and a noise of footsteps, near
And nearer, while the underwood was pushed
Aside, the larches grazed, the dead leaves crushed
At the approach of men. The wind seemed laid;
Only, the trees shrunk slightly and a shade
Came o'er the sky although 't was midday yet:
You saw each half-shut downcast floweret
Flutter"a Roman bride, when they 'd dispart
"Her unbound tresses with the Sabine dart,
"Holding that famous rape in memory still,
"Felt creep into her curls the iron chill,
"And looked thus," Eglamor would sayindeed
'T is Eglamor, no other, these precede
Home hither in the woods. "'T were surely sweet
"Far from the scene of one's forlorn defeat
"To sleep!" judged Naddo, who in person led
Jongleurs and Trouveres, chanting at their head,
A scanty company; for, sooth to say,
Our beaten Troubadour had seen his day.
Old worshippers were something shamed, old friends
Nigh weary; still the death proposed amends.
"Let us but get them safely through my song
"And home again!" quoth Naddo.
                All along,
This man (they rest the bier upon the sand)
This calm corpse with the loose flowers in his hand,
Eglamor, lived Sordello's opposite.
For him indeed was Naddo's notion right,
And verse a temple-worship vague and vast,
A ceremony that withdrew the last
Opposing bolt, looped back the lingering veil
Which hid the holy place: should one so frail
Stand there without such effort? or repine
If much was blank, uncertain at the shrine
He knelt before, till, soothed by many a rite,
The power responded, and some sound or sight
Grew up, his own forever, to be fixed,
In rhyme, the beautiful, forever!mixed
With his own life, unloosed when he should please,
Having it safe at hand, ready to ease
All pain, remove all trouble; every time
He loosed that fancy from its bonds of rhyme,
(Like Perseus when he loosed his naked love)
Faltering; so distinct and far above
Himself, these fancies! He, no genius rare,
Transfiguring in fire or wave or air
At will, but a poor gnome that, cloistered up
In some rock-chamber with his agate cup,
His topaz rod, his seed-pearl, in these few
And their arrangement finds enough to do
For his best art. Then, how he loved that art!
The calling marking him a man apart
From menone not to care, take counsel for
Cold hearts, comfortless faces(Eglamor
Was neediest of his tribe)since verse, the gift,
Was his, and men, the whole of them, must shift
Without it, e'en content themselves with wealth
And pomp and power, snatching a life by stealth.
So, Eglamor was not without his pride!
The sorriest bat which cowers throughout noontide
While other birds are jocund, has one time
When moon and stars are blinded, and the prime
Of earth is his to claim, nor find a peer;
And Eglamor was noblest poet here
He well knew, 'mid those April woods he cast
Conceits upon in plenty as he passed,
That Naddo might suppose him not to think
Entirely on the coming triumph: wink
At the one weakness! 'T was a fervid child,
That song of his; no brother of the guild
Had e'er conceived its like. The rest you know,
The exaltation and the overthrow:
Our poet lost his purpose, lost his rank,
His lifeto that it came. Yet envy sank
Within him, as he heard Sordello out,
And, for the first time, shoutedtried to shout
Like others, not from any zeal to show
Pleasure that way: the common sort did so,
What else was Eglamor? who, bending down
As they, placed his beneath Sordello's crown,
Printed a kiss on his successor's hand,
Left one great tear on it, then joined his band
In time; for some were watching at the door:
Who knows what envy may effect? "Give o'er,
"Nor charm his lips, nor craze him!" (here one spied
And disengaged the withered crown)"Beside
"His crown? How prompt and clear those verses rang
"To answer yours! nay, sing them!" And he sang
Them calmly. Home he went; friends used to wait
His coming, zealous to congratulate;
But, to a manso quickly runs report
Could do no less than leave him, and escort
His rival. That eve, then, bred many a thought:
What must his future life be? was he brought
So low, who stood so lofty this Spring morn?
At length he said, "Best sleep now with my scorn,
"And by to-morrow I devise some plain
"Expedient!" So, he slept, nor woke again.
They found as much, those friends, when they returned
O'erflowing with the marvels they had learned
About Sordello's paradise, his roves
Among the hills and vales and plains and groves,
Wherein, no doubt, this lay was roughly cast,
Polished by slow degrees, completed last
To Eglamor's discomfiture and death.
Such form the chanters now, and, out of breath,
They lay the beaten man in his abode,
Naddo reciting that same luckless ode,
Doleful to hear. Sordello could explore
By means of it, however, one step more
In joy; and, mastering the round at length,
Learnt how to live in weakness as in strength,
When from his covert forth he stood, addressed
Eglamor, bade the tender ferns invest,
Primval pines o'ercanopy his couch,
And, most of all, his fame(shall I avouch
Eglamor heard it, dead though he might look,
And laughed as from his brow Sordello took
The crown, and laid on the bard's breast, and said
It was a crown, now, fit for poet's head?)
Continue. Nor the prayer quite fruitless fell.
A plant they have, yielding a three-leaved bell
Which whitens at the heart ere noon, and ails
Till evening; evening gives it to her gales
To clear away with such forgotten things
As are an eyesore to the morn: this brings
Him to their mind, and bears his very name.
So much for Eglamor. My own month came;
'T was a sunrise of blossoming and May.
Beneath a flowering laurel thicket lay
Sordello; each new sprinkle of white stars
That smell fainter of wine than Massic jars
Dug up at Bai, when the south wind shed
The ripest, made him happier; filleted
And robed the same, only a lute beside
Lay on the turf. Before him far and wide
The country stretched: Goito slept behind
The castle and its covert, which confined
Him with his hopes and fears; so fain of old
To leave the story of his birth untold.
At intervals, 'spite the fantastic glow
Of his Apollo-life, a certain low
And wretched whisper, winding through the bliss,
Admonished, no such fortune could be his,
All was quite false and sure to fade one day:
The closelier drew he round him his array
Of brilliance to expel the truth. But when
A reason for his difference from men
Surprised him at the grave, he took no rest
While aught of that old life, superbly dressed
Down to its meanest incident, remained
A mystery: alas, they soon explained
Away Apollo! and the tale amounts
To this: when at Vicenza both her counts
Banished the Vivaresi kith and kin,
Those Maltraversi hung on Ecelin,
Reviled him as he followed; he for spite
Must fire their quarter, though that self-same night
Among the flames young Ecelin was born
Of Adelaide, there too, and barely torn
From the roused populace hard on the rear,
By a poor archer when his chieftain's fear
Grew high; into the thick Elcorte leapt,
Saved her, and died; no creature left except
His child to thank. And when the full escape
Was knownhow men impaled from chine to nape
Unlucky Prata, all to pieces spurned
Bishop Pistore's concubines, and burned
Taurello's entire household, flesh and fell,
Missing the sweeter preysuch courage well
Might claim reward. The orphan, ever since,
Sordello, had been nurtured by his prince
Within a blind retreat where Adelaide
(For, once this notable discovery made,
The past at every point was understood)
Might harbour easily when times were rude,
When Azzo schemed for Palma, to retrieve
That pledge of Agnes Esteloth to leave
Mantua unguarded with a vigilant eye,
While there Taurello bode ambiguously
He who could have no motive now to moil
For his own fortunes since their utter spoil
As it were worth while yet (went the report)
To disengage himself from her. In short,
Apollo vanished; a mean youth, just named
His lady's minstrel, was to be proclaimed
How shall I phrase it?Monarch of the World!
For, on the day when that array was furled
Forever, and in place of one a slave
To longings, wild indeed, but longings save
In dreams as wild, suppressedone daring not
Assume the mastery such dreams allot,
Until a magical equipment, strength,
Grace, wisdom, decked him too,he chose at length,
Content with unproved wits and failing frame,
In virtue of his simple will, to claim
That mastery, no lessto do his best
With means so limited, and let the rest
Go by,the seal was set: never again
Sordello could in his own sight remain
One of the many, one with hopes and cares
And interests nowise distinct from theirs,
Only peculiar in a thriveless store
Of fancies, which were fancies and no more;
Never again for him and for the crowd
A common law was challenged and allowed
If calmly reasoned of, howe'er denied
By a mad impulse nothing justified
Short of Apollo's presence. The divorce
Is clear: why needs Sordello square his course
By any known example? Men no more
Compete with him than tree and flower before.
Himself, inactive, yet is greater far
Than such as act, each stooping to his star,
Acquiring thence his function; he has gained
The same result with meaner mortals trained
To strength or beauty, moulded to express
Each the idea that rules him; since no less
He comprehends that function, but can still
Embrace the others, take of might his fill
With Richard as of grace with Palma, mix
Their qualities, or for a moment fix
On one; abiding free meantime, uncramped
By any partial organ, never stamped
Strong, and to strength turning all energies
Wise, and restricted to becoming wise
That is, he loves not, nor possesses One
Idea that, star-like over, lures him on
To its exclusive purpose. "Fortunate!
"This flesh of mine ne'er strove to emulate
"A soul so varioustook no casual mould
"Of the first fancy and, contracted, cold,
"Clogged her foreversoul averse to change
"As flesh: whereas flesh leaves soul free to range,
"Remains itself a blank, cast into shade,
"Encumbers little, if it cannot aid.
"So, range, free soul!who, by self-consciousness,
"The last drop of all beauty dost express
"The grace of seeing grace, a quintessence
"For thee: while for the world, that can dispense
"Wonder on men who, themselves, wondermake
"A shift to love at second-hand, and take
"For idols those who do but idolize,
"Themselves,the world that counts men strong or wise,
"Who, themselves, court strength, wisdom,it shall bow
"Surely in unexampled worship now,
"Discerning me!"
         (Dear monarch, I beseech,
Notice how lamentably wide a breach
Is here: discovering this, discover too
What our poor world has possibly to do
With it! As pigmy natures as you please
So much the better for you; take your ease,
Look on, and laugh; style yourself God alone;
Strangle some day with a cross olive-stone!
All that is right enough: but why want us
To know that you yourself know thus and thus?)
"The world shall bow to me conceiving all
"Man's life, who see its blisses, great and small,
"Afarnot tasting any; no machine
"To exercise my utmost will is mine:
"Be mine mere consciousness! Let men perceive
"What I could do, a mastery believe,
"Asserted and established to the throng
"By their selected evidence of song
"Which now shall prove, whate'er they are, or seek
"To be, I amwhose words, not actions speak,
"Who change no standards of perfection, vex
"With no strange forms created to perplex,
"But just perform their bidding and no more,
"At their own satiating-point give o'er,
"While each shall love in me the love that leads
"His soul to power's perfection." Song, not deeds,
(For we get tired) was chosen. Fate would brook
Mankind no other organ; he would look
For not another channel to dispense
His own volition by, receive men's sense
Of its supremacywould live content,
Obstructed else, with merely verse for vent.
Nor should, for instance, strength an outlet seek
And, striving, be admired: nor grace bespeak
Wonder, displayed in gracious attitudes:
Nor wisdom, poured forth, change unseemly moods;
But he would give and take on song's one point.
Like some huge throbbing stone that, poised a-joint,
Sounds, to affect on its basaltic bed,
Must sue in just one accent; tempests shed
Thunder, and raves the windstorm: only let
That key by any little noise be set
The far benighted hunter's halloo pitch
On that, the hungry curlew chance to scritch
Or serpent hiss it, rustling through the rift,
However loud, however lowall lift
The groaning monster, stricken to the heart.
Lo ye, the world's concernment, for its part,
And this, for his, will hardly interfere!
Its businesses in blood and blaze this year
But wile the hour awaya pastime slight
Till he shall step upon the platform: right!
And, now thus much is settled, cast in rough,
Proved feasible, be counselled! thought enough,
Slumber, Sordello! any day will serve:
Were it a less digested plan! how swerve
To-morrow? Meanwhile eat these sun-dried grapes,
And watch the soaring hawk there! Life escapes
Merrily thus.
       He thoroughly read o'er
His truchman Naddo's missive six times more,
Praying him visit Mantua and supply
A famished world.
         The evening star was high
When he reached Mantua, but his fame arrived
Before him: friends applauded, foes connived,
And Naddo looked an angel, and the rest
Angels, and all these angels would be blest
Supremely by a songthe thrice-renowned
Goito-manufacture. Then he found
(Casting about to satisfy the crowd)
That happy vehicle, so late allowed,
A sore annoyance; 't was the song's effect
He cared for, scarce the song itself: reflect!
In the past life, what might be singing's use?
Just to delight his Delians, whose profuse
Praise, not the toilsome process which procured
That praise, enticed Apollo: dreams abjured,
No overleaping means for endstake both
For granted or take neither! I am loth
To say the rhymes at last were Eglamor's;
But Naddo, chuckling, bade competitors
Go pine; "the master certes meant to waste
"No effort, cautiously had probed the taste
"He 'd please anon: true bard, in short,disturb
"His title if they could; nor spur nor curb,
"Fancy nor reason, wanting in him; whence
"The staple of his verses, common sense:
"He built on man's broad naturegift of gifts,
"That power to build! The world contented shifts
"With counterfeits enough, a dreary sort
"Of warriors, statesmen, ere it can extort
"Its poet-soulthat 's, after all, a freak
"(The having eyes to see and tongue to speak)
"With our herd's stupid sterling happiness
"So plainly incompatible thatyes
"Yesshould a son of his improve the breed
"And turn out poet, he were cursed indeed!"
"Well, there 's Goito and its woods anon,
"If the worst happen; best go stoutly on
"Now!" thought Sordello.
             Ay, and goes on yet!
You pother with your glossaries to get
A notion of the Troubadour's intent
In rondel, tenzon, virlai or sirvent
Much as you study arras how to twirl
His angelot, plaything of page and girl
Once; but you surely reach, at last,or, no!
Never quite reach what struck the people so,
As from the welter of their time he drew
Its elements successively to view,
Followed all actions backward on their course,
And catching up, unmingled at the source,
Such a strength, such a weakness, added then
A touch or two, and turned them into men.
Virtue took form, nor vice refused a shape;
Here heaven opened, there was hell agape,
As Saint this simpered past in sanctity,
Sinner the other flared portentous by
A greedy people. Then why stop, surprised
At his success? The scheme was realized
Too suddenly in one respect: a crowd
Praising, eyes quick to see, and lips as loud
To speak, delicious homage to receive,
The woman's breath to feel upon his sleeve,
Who said, "But Anafestwhy asks he less
"Than Lucio, in your verses? how confess,
"It seemed too much but yestereve!"the youth,
Who bade him earnestly, "Avow the truth!
"You love Bianca, surely, from your song;
"I knew I was unworthy!"soft or strong,
In poured such tributes ere he had arranged
Ethereal ways to take them, sorted, changed,
Digested. Courted thus at unawares,
In spite of his pretensions and his cares,
He caught himself shamefully hankering
After the obvious petty joys that spring
From true life, fain relinquish pedestal
And condescend with pleasuresone and all
To be renounced, no doubt; for, thus to chain
Himself to single joys and so refrain
From tasting their quintessence, frustrates, sure,
His prime design; each joy must he abjure
Even for love of it.
           He laughed: what sage
But perishes if from his magic page
He look because, at the first line, a proof
'T was heard salutes him from the cavern roof?
"On! Give yourself, excluding aught beside,
"To the day's task; compel your slave provide
"Its utmost at the soonest; turn the leaf
"Thoroughly conned. These lays of yours, in brief
"Cannot men bear, now, something better?fly
"A pitch beyond this unreal pageantry
"Of essences? the period sure has ceased
"For such: present us with ourselves, at least,
"Not portions of ourselves, mere loves and hates
"Made flesh: wait not!"
            Awhile the poet waits
However. The first trial was enough:
He left imagining, to try the stuff
That held the imaged thing, and, let it writhe
Never so fiercely, scarce allowed a tithe
To reach the lighthis Language. How he sought
The cause, conceived a cure, and slow re-wrought
That Language,welding words into the crude
Mass from the new speech round him, till a rude
Armour was hammered out, in time to be
Approved beyond the Roman panoply
Melted to make it,boots not. This obtained
With some ado, no obstacle remained
To using it; accordingly he took
An action with its actors, quite forsook
Himself to live in each, returned anon
With the resulta creature, and, by one
And one, proceeded leisurely to equip
Its limbs in harness of his workmanship.
"Accomplished! Listen, Mantuans!" Fond essay!
Piece after piece that armour broke away,
Because perceptions whole, like that he sought
To clothe, reject so pure a work of thought
As language: thought may take perception's place
But hardly co-exist in any case,
Being its mere presentmentof the whole
By parts, the simultaneous and the sole
By the successive and the many. Lacks
The crowd perception? painfully it tacks
Thought to thought, which Sordello, needing such,
Has rent perception into: it's to clutch
And reconstructhis office to diffuse,
Destroy: as hard, then, to obtain a Muse
As to become Apollo. "For the rest,
"E'en if some wondrous vehicle expressed
"The whole dream, what impertinence in me
"So to express it, who myself can be
"The dream! nor, on the other hand, are those
"I sing to, over-likely to suppose
"A higher than the highest I present
"Now, which they praise already: be content
"Both parties, ratherthey with the old verse,
"And I with the old praisefar go, fare worse!"
A few adhering rivets loosed, upsprings
The angel, sparkles off his mail, which rings
Whirled from each delicatest limb it warps;
So might Apollo from the sudden corpse
Of Hyacinth have cast his luckless quoits.
He set to celebrating the exploits
Of Montfort o'er the Mountaineers.
                  Then came
The world's revenge: their pleasure, now his aim
Merely,what was it? "Not to play the fool
"So much as learn our lesson in your school!"
Replied the world. He found that, every time
He gained applause by any ballad-rhyme,
His auditory recognized no jot
As he intended, and, mistaking not
Him for his meanest hero, ne'er was dunce
Sufficient to believe himall, at once.
His will . . . conceive it caring for his will!
Mantuans, the main of them, admiring still
How a mere singer, ugly, stunted, weak,
Had Montfort at completely (so to speak)
His fingers' ends; while past the praise-tide swept
To Montfort, either's share distinctly kept:
The true meed for true merit!his abates
Into a sort he most repudiates,
And on them angrily he turns. Who were
The Mantuans, after all, that he should care
About their recognition, ay or no?
In spite of the convention months ago,
(Why blink the truth?) was not he forced to help
This same ungrateful audience, every whelp
Of Naddo's litter, make them pass for peers
With the bright band of old Goito years,
As erst he toiled for flower or tree? Why, there
Sat Palma! Adelaide's funereal hair
Ennobled the next corner. Ay, he strewed
A fairy dust upon that multitude,
Although he feigned to take them by themselves;
His giants dignified those puny elves,
Sublimed their faint applause. In short, he found
Himself still footing a delusive round,
Remote as ever from the self-display
He meant to compass, hampered every way
By what he hoped assistance. Wherefore then
Continue, make believe to find in men
A use he found not?
          Weeks, months, years went by
And lo, Sordello vanished utterly,
Sundered in twain; each spectral part at strife
With each; one jarred against another life;
The Poet thwarting hopelessly the Man
Who, fooled no longer, free in fancy ran
Here, there: let slip no opportunities
As pitiful, forsooth, beside the prize
To drop on him some no-time and acquit
His constant faith (the Poet-half's to wit
That waiving any compromise between
No joy and all joy kept the hunger keen
Beyond most methods)of incurring scoff
From the Man-portionnot to be put off
With self-reflectings by the Poet's scheme,
Though ne'er so bright. Who sauntered forth in dream,
Dressed any how, nor waited mystic frames,
Immeasurable gifts, astounding claims,
But just his sorry self?who yet might be
Sorrier for aught he in reality
Achieved, so pinioned Man's the Poet-part,
Fondling, in turn of fancy, verse; the Art
Developing his soul a thousand ways
Potent, by its assistance, to amaze
The multitude with majesties, convince
Each sort of nature that the nature's prince
Accosted it. Language, the makeshift, grew
Into a bravest of expedients, too;
Apollo, seemed it now, perverse had thrown
Quiver and bow away, the lyre alone
Sufficed. While, out of dream, his day's work went
To tune a crazy tenzon or sirvent
So hampered him the Man-part, thrust to judge
Between the bard and the bard's audience, grudge
A minute's toil that missed its due reward!
But the complete Sordello, Man and Bard,
John's cloud-girt angel, this foot on the land,
That on the sea, with, open in his hand,
A bitter-sweetling of a bookwas gone.
Then, if internal struggles to be one,
Which frittered him incessantly piecemeal,
Referred, ne'er so obliquely, to the real
Intruding Mantuans! ever with some call
To action while he pondered, once for all,
Which looked the easier effortto pursue
This course, still leap o'er paltry joys, yearn through
The present ill-appreciated stage
Of self-revealment, and compel the age
Know himor else, forswearing bard-craft, wake
From out his lethargy and nobly shake
Off timid habits of denial, mix
With men, enjoy like men. Ere he could fix
On aught, in rushed the Mantuans; much they cared
For his perplexity! Thus unprepared,
The obvious if not only shelter lay
In deeds, the dull conventions of his day
Prescribed the like of him: why not be glad
'T is settled Palma's minstrel, good or bad,
Submits to this and that established rule?
Let Vidal change, or any other fool,
His murrey-coloured robe for filamot,
And crop his hair; too skin-deep, is it not,
Such vigour? Then, a sorrow to the heart,
His talk! Whatever topics they might start
Had to be groped for in his consciousness
Straight, and as straight delivered them by guess.
Only obliged to ask himself, "What was,"
A speedy answer followed; but, alas,
One of God's large ones, tardy to condense
Itself into a period; answers whence
A tangle of conclusions must be stripped
At any risk ere, trim to pattern clipped,
They matched rare specimens the Mantuan flock
Regaled him with, each talker from his stock
Of sorted-o'er opinions, every stage,
Juicy in youth or desiccate with age,
Fruits like the fig-tree's, rathe-ripe, rotten-rich,
Sweet-sour, all tastes to take: a practice which
He too had not impossibly attained,
Once either of those fancy-flights restrained;
(For, at conjecture how might words appear
To others, playing there what happened here,
And occupied abroad by what he spurned
At home, 't was slipped, the occasion he returned
To seize he 'd strike that lyre adroitlyspeech,
Would but a twenty-cubit plectre reach;
A clever hand, consummate instrument,
Were both brought close; each excellency went
For nothing, else. The question Naddo asked,
Had just a lifetime moderately tasked
To answer, Naddo's fashion. More disgust
And more: why move his soul, since move it must
At minute's notice or as good it failed
To move at all? The end was, he retailed
Some ready-made opinion, put to use
This quip, that maxim, ventured reproduce
Gestures and tonesat any folly caught
Serving to finish with, nor too much sought
If false or true 't was spoken; praise and blame
Of what he said grew pretty nigh the same
Meantime awards to meantime acts: his soul,
Unequal to the compassing a whole,
Saw, in a tenth part, less and less to strive
About. And as for men in turn . . . contrive
Who could to take eternal interest
In them, so hate the worst, so love the best,
Though, in pursuance of his passive plan,
He hailed, decried, the proper way.
                   As Man
So figured he; and how as Poet? Verse
Came only not to a stand-still. The worse,
That his poor piece of daily work to do
Wasnot sink under any rivals; who
Loudly and long enough, without these qualms,
Turned, from Bocafoli's stark-naked psalms,
To Plara's sonnets spoilt by toying with,
"As knops that stud some almug to the pith
"Prickd for gum, wry thence, and crinkld worse
"Than pursd eyelids of a river-horse
"Sunning himself o' the slime when whirrs the breese"
Gad-fly, that is. He might compete with these!
Butbut
     "Observe a pompion-twine afloat;
"Pluck me one cup from off the castle-moat!
"Along with cup you raise leaf, stalk and root,
"The entire surface of the pool to boot.
"So could I pluck a cup, put in one song
"A single sight, did not my hand, too strong,
"Twitch in the least the root-strings of the whole.
"How should externals satisfy my soul?"
"Why that's precise the error Squarcialupe"
(Hazarded Naddo) "finds; 'the man can't stoop
"'To sing us out,' quoth he, 'a mere romance;
"'He'd fain do better than the best, enhance
"'The subjects' rarity, work problems out
"'Therewith.' Now, you 're a bard, a bard past doubt,
"And no philosopher; why introduce
"Crotchets like these? fine, surely, but no use
"In poetrywhich still must be, to strike,
"Based upon common sense; there's nothing like
"Appealing to our nature! what beside
"Was your first poetry? No tricks were tried
"In that, no hollow thrills, affected throes!
"'The man,' said we, 'tells his own joys and woes:
"'We'll trust him.' Would you have your songs endure?
"Build on the human heart!why, to be sure
"Yours is one sort of heartbut I mean theirs,
"Ours, every one's, the healthy heart one cares
"To build on! Central peace, mother of strength,
"That's father of . . . nay, go yourself that length,
"Ask those calm-hearted doers what they do
"When they have got their calm! And is it true,
"Fire rankles at the heart of every globe?
"Perhaps. But these are matters one may probe
"Too deeply for poetic purposes:
"Rather select a theory that . . . yes,
"Laugh! what does that prove?stations you midway
"And saves some little o'er-refining. Nay,
"That's rank injustice done me! I restrict
"The poet? Don't I hold the poet picked
"Out of a host of warriors, statesmen . . . did
"I tell you? Very like! As well you hid
"That sense of power, you have! True bards believe
"All able to achieve what they achieve
"That is, just nothingin one point abide
"Profounder simpletons than all beside.
"Oh, ay! The knowledge that you are a bard
"Must constitute your prime, nay sole, reward!"
So prattled Naddo, busiest of the tribe
Of genius-hauntershow shall I describe
What grubs or nips or rubs or ripsyour louse
For love, your flea for hate, magnanimous,
Malignant, Pappacoda, Tagliafer,
Picking a sustenance from wear and tear
By implements it sedulous employs
To undertake, lay down, mete out, o'er-toise
Sordello? Fifty creepers to elude
At once! They settled staunchly; shame ensued:
Behold the monarch of mankind succumb
To the last fool who turned him round his thumb,
As Naddo styled it! 'T was not worth oppose
The matter of a moment, gainsay those
He aimed at getting rid of; better think
Their thoughts and speak their speech, secure to slink
Back expeditiously to his safe place,
And chew the cudwhat he and what his race
Were really, each of them. Yet even this
Conformity was partial. He would miss
Some point, brought into contact with them ere
Assured in what small segment of the sphere
Of his existence they attended him;
Whence blunders, falsehoods rectifieda grim
Listslur it over! How? If dreams were tried,
His will swayed sicklily from side to side,
Nor merely neutralized his waking act
But tended e'en in fancy to distract
The intermediate will, the choice of means.
He lost the art of dreaming: Mantuan scenes
Supplied a baron, say, he sang before,
Handsomely reckless, full to running-o'er
Of gallantries; "abjure the soul, content
"With body, therefore!" Scarcely had he bent
Himself in dream thus low, when matter fast
Cried out, he found, for spirit to contrast
And task it duly; by advances slight,
The simple stuff becoming composite,
Count Lori grew Apollo: best recall
His fancy! Then would some rough peasant-Paul,
Like those old Ecelin confers with, glance
His gay apparel o'er; that countenance
Gathered his shattered fancies into one,
And, body clean abolished, soul alone
Sufficed the grey Paulician: by and by,
To balance the ethereality,
Passions were needed; foiled he sank again.
Meanwhile the world rejoiced ('t is time explain)
Because a sudden sickness set it free
From Adelaide. Missing the mother-bee,
Her mountain-hive Romano swarmed; at once
A rustle-forth of daughters and of sons
Blackened the valley. "I am sick too, old,
"Half-crazed I think; what good's the Kaiser's gold
"To such an one? God help me! for I catch
"My children's greedy sparkling eyes at watch
"'He bears that double breastplate on,' they say,
"'So many minutes less than yesterday!'
"Beside, Monk Hilary is on his knees
"Now, sworn to kneel and pray till God shall please
"Exact a punishment for many things
"You know, and some you never knew; which brings
"To memory, Azzo's sister Beatrix
"And Richard's Giglia are my Alberic's
"And Ecelin's betrothed; the Count himself
"Must get my Palma: Ghibellin and Guelf
"Mean to embrace each other." So began
Romano's missive to his fighting man
Taurelloon the Tuscan's death, away
With Friedrich sworn to sail from Naples' bay
Next month for Syria. Never thunder-clap
Out of Vesuvius' throat, like this mishap
Startled him. "That accursed Vicenza! I
"Absent, and she selects this time to die!
"Ho, fellows, for Vicenza!" Half a score
Of horses ridden dead, he stood before
Romano in his reeking spurs: too late
"Boniface urged me, Este could not wait,"
The chieftain stammered; "let me die in peace
"Forget me! Was it I who craved increase
"Of rule? Do you and Friedrich plot your worst
"Against the Father: as you found me first
"So leave me now. Forgive me! Palma, sure,
"Is at Goito still. Retain that lure
"Only be pacified!"
          The country rung
With such a piece of news: on every tongue,
How Ecelin's great servant, congeed off,
Had done a long day's service, so, might doff
The green and yellow, and recover breath
At Mantua, whither,since Retrude's death,
(The girlish slip of a Sicilian bride
From Otho's house, he carried to reside
At Mantua till the Ferrarese should pile
A structure worthy her imperial style,
The gardens raise, the statues there enshrine,
She never lived to see)although his line
Was ancient in her archives and she took
A pride in him, that city, nor forsook
Her child when he forsook himself and spent
A prowess on Romano surely meant
For his own growthwhither he ne'er resorts
If wholly satisfied (to trust reports)
With Ecelin. So, forward in a trice
Were shows to greet him. "Take a friend's advice,"
Quoth Naddo to Sordello, "nor be rash
"Because your rivals (nothing can abash
"Some folks) demur that we pronounced you best
"To sound the great man's welcome; 't is a test,
"Remember! Strojavacca looks asquint,
"The rough fat sloven; and there 's plenty hint
"Your pinions have received of late a shock
"Outsoar them, cobswan of the silver flock!
"Sing well!" A signal wonder, song 's no whit
Facilitated.
      Fast the minutes flit;
Another day, Sordello finds, will bring
The soldier, and he cannot choose but sing;
So, a last shift, quits Mantuaslow, alone:
Out of that aching brain, a very stone,
Song must be struck. What occupies that front?
Just how he was more awkward than his wont
The night before, when Naddo, who had seen
Taurello on his progress, praised the mien
For dignity no crosses could affect
Such was a joy, and might not he detect
A satisfaction if established joys
Were proved imposture? Poetry annoys
Its utmost: wherefore fret? Verses may come
Or keep away! And thus he wandered, dumb
Till evening, when he paused, thoroughly spent,
On a blind hill-top: down the gorge he went,
Yielding himself up as to an embrace.
The moon came out; like features of a face,
A querulous fraternity of pines,
Sad blackthorn clumps, leafless and grovelling vines
Also came out, made gradually up
The picture; 't was Goito's mountain-cup
And castle. He had dropped through one defile
He never dared explore, the Chief erewhile
Had vanished by. Back rushed the dream, enwrapped
Him wholly. 'T was Apollo now they lapped,
Those mountains, not a pettish minstrel meant
To wear his soul away in discontent,
Brooding on fortune's malice. Heart and brain
Swelled; he expanded to himself again,
As some thin seedling spice-tree starved and frail,
Pushing between cat's head and ibis' tail
Crusted into the porphyry pavement smooth,
Suffered remain just as it sprung, to soothe
The Soldan's pining daughter, never yet
Well in her chilly green-glazed minaret,
When rooted up, the sunny day she died,
And flung into the common court beside
Its parent tree. Come home, Sordello! Soon
Was he low muttering, beneath the moon,
Of sorrow saved, of quiet evermore,
Since from the purpose, he maintained before,
Only resulted wailing and hot tears.
Ah, the slim castle! dwindled of late years,
But more mysterious; gone to ruintrails
Of vine through every loop-hole. Nought avails
The night as, torch in hand, he must explore
The maple chamber: did I say, its floor
Was made of intersecting cedar beams?
Worn now with gaps so large, there blew cold streams
Of air quite from the dungeon; lay your ear
Close and 't is like, one after one, you hear
In the blind darkness water drop. The nests
And nooks retain their long ranged vesture-chests
Empty and smelling of the iris root
The Tuscan grated o'er them to recruit
Her wasted wits. Palma was gone that day,
Said the remaining women. Last, he lay
Beside the Carian group reserved and still.
The Body, the Machine for Acting Will,
Had been at the commencement proved unfit;
That for Demonstrating, Reflecting it,
Mankindno fitter: was the Will Itself
In fault?
     His forehead pressed the moonlit shelf
Beside the youngest marble maid awhile;
Then, raising it, he thought, with a long smile,
"I shall be king again!" as he withdrew
The envied scarf; into the font he threw
His crown
     Next day, no poet! "Wherefore?" asked
Taurello, when the dance of Jongleurs, masked
As devils, ended; "don't a song come next?"
The master of the pageant looked perplexed
Till Naddo's whisper came to his relief.
"His Highness knew what poets were: in brief,
"Had not the tetchy race prescriptive right
"To peevishness, caprice? or, call it spite,
"One must receive their nature in its length
"And breadth, expect the weakness with the strength!"
So phrasing, till, his stock of phrases spent,
The easy-natured soldier smiled assent,
Settled his portly person, smoothed his chin,
And nodded that the bull-bait might begin.


~ Robert Browning, Sordello - Book the Second
,
76:Meantime Ferrara lay in rueful case;
The lady-city, for whose sole embrace
Her pair of suitors struggled, felt their arms
A brawny mischief to the fragile charms
They tugged forone discovering that to twist
Her tresses twice or thrice about his wrist
Secured a point of vantageone, how best
He 'd parry that by planting in her breast
His elbow spikeeach party too intent
For noticing, howe'er the battle went,
The conqueror would but have a corpse to kiss.
"May Boniface be duly damned for this!"
Howled some old Ghibellin, as up he turned,
From the wet heap of rubbish where they burned
His house, a little skull with dazzling teeth:
"A boon, sweet Christlet Salinguerra seethe
"In hell for ever, Christ, and let myself
"Be there to laugh at him!"moaned some young Guelf
Stumbling upon a shrivelled hand nailed fast
To the charred lintel of the doorway, last
His father stood within to bid him speed.
The thoroughfares were overrun with weed
Docks, quitchgrass, loathy mallows no man plants.
The stranger, none of its inhabitants
Crept out of doors to taste fresh air again,
And ask the purpose of a splendid train
Admitted on a morning; every town
Of the East League was come by envoy down
To treat for Richard's ransom: here you saw
The Vicentine, here snowy oxen draw
The Paduan carroch, its vermilion cross
On its white field. A-tiptoe o'er the fosse
Looked Legate Montelungo wistfully
After the flock of steeples he might spy
In Este's time, gone (doubts he) long ago
To mend the ramparts: sure the laggards know
The Pope's as good as here! They paced the streets
More soberly. At last, "Taurello greets
"The League," announced a pursuivant,"will match
"Its courtesy, and labours to dispatch
"At earliest Tito, Friedrich's Pretor, sent
"On pressing matters from his post at Trent,
"With Mainard Count of Tyrol,simply waits
"Their going to receive the delegates."
"Tito!" Our delegates exchanged a glance,
And, keeping the main way, admired askance
The lazy engines of outlandish birth,
Couched like a king each on its bank of earth
Arbalist, manganel and catapult;
While stationed by, as waiting a result,
Lean silent gangs of mercenaries ceased
Working to watch the strangers. "This, at least,
"Were better spared; he scarce presumes gainsay
"The League's decision! Get our friend away
"And profit for the future: how else teach
"Fools 't is not safe to stray within claw's reach
"Ere Salinguerra's final gasp be blown?
"Those mere convulsive scratches find the bone.
"Who bade him bloody the spent osprey's nare?"
The carrochs halted in the public square.
Pennons of every blazon once a-flaunt,
Men prattled, freelier than the crested gaunt
White ostrich with a horse-shoe in her beak
Was missing, and whoever chose might speak
"Ecelin" boldly out: so,"Ecelin
"Needed his wife to swallow half the sin
"And sickens by himself: the devil's whelp,
"He styles his son, dwindles away, no help
"From conserves, your fine triple-curded froth
"Of virgin's blood, your Venice viper-broth
"Eh? Jubilate!""Peace! no little word
"You utter here that 's not distinctly heard
"Up at Oliero: he was absent sick
"When we besieged Bassanowho, i' the thick
"O' the work, perceived the progress Azzo made,
"Like Ecelin, through his witch Adelaide?
"She managed it so well that, night by night
"At their bed-foot stood up a soldier-sprite,
"First fresh, pale by-and-by without a wound,
"And, when it came with eyes filmed as in swound,
"They knew the place was taken.""Ominous
"That Ghibellins should get what cautelous
"Old Redbeard sought from Azzo's sire to wrench
"Vainly; Saint George contrived his town a trench
"O' the marshes, an impermeable bar."
"Young Ecelin is meant the tutelar
"Of Padua, rather; veins embrace upon
"His hand like Brenta and Bacchiglion."
What now?"The founts! God's bread, touch not a plank!
"A crawling hell of carrionevery tank
"Choke-full!found out just now to Cino's cost
"The same who gave Taurello up for lost,
"And, making no account of fortune's freaks,
"Refused to budge from Padua then, but sneaks
"Back now with Concorezzi: 'faith! they drag
"Their carroch to San Vitale, plant the flag
"On his own palace, so adroitly razed
"He knew it not; a sort of Guelf folk gazed
"And laughed apart; Cino disliked their air
"Must pluck up spirit, show he does not care
"Seats himself on the tank's edgewill begin
"To hum, za, za, Cavaler Ecelin
"A silence; he gets warmer, clinks to chime,
"Now both feet plough the ground, deeper each time,
"At last, za, za and up with a fierce kick
"Comes his own mother's face caught by the thick
"Grey hair about his spur!"
               Which means, they lift
The covering, Salinguerra made a shift
To stretch upon the truth; as well avoid
Further disclosures; leave them thus employed.
Our dropping Autumn morning clears apace,
And poor Ferrara puts a softened face
On her misfortunes. Let us scale this tall
Huge foursquare line of red brick garden-wall
Bastioned within by trees of every sort
On three sides, slender, spreading, long and short;
Each grew as it contrived, the poplar ramped,
The fig-tree reared itself,but stark and cramped,
Made fools of, like tamed lions: whence, on the edge,
Running 'twixt trunk and trunk to smooth one ledge
Of shade, were shrubs inserted, warp and woof,
Which smothered up that variance. Scale the roof
Of solid tops, and o'er the slope you slide
Down to a grassy space level and wide,
Here and there dotted with a tree, but trees
Of rarer leaf, each foreigner at ease,
Set by itself: and in the centre spreads,
Borne upon three uneasy leopards' heads,
A laver, broad and shallow, one bright spirt
Of water bubbles in. The walls begirt
With trees leave off on either hand; pursue
Your path along a wondrous avenue
Those walls abut on, heaped of gleamy stone,
With aloes leering everywhere, grey-grown
From many a Moorish summer: how they wind
Out of the fissures! likelier to bind
The building than those rusted cramps which drop
Already in the eating sunshine. Stop,
You fleeting shapes above there! Ah, the pride
Or else despair of the whole country-side!
A range of statues, swarming o'er with wasps,
God, goddess, woman, man, the Greek rough-rasps
In crumbling Naples marblemeant to look
Like those Messina marbles Constance took
Delight in, or Taurello's self conveyed
To Mantua for his mistress, Adelaide,
A certain font with caryatides
Since cloistered at Goito; only, these
Are up and doing, not abashed, a troop
Able to right themselveswho see you, stoop
Their arms o' the instant after you! Unplucked
By this or that, you pass; for they conduct
To terrace raised on terrace, and, between,
Creatures of brighter mould and braver mien
Than any yet, the choicest of the Isle
No doubt. Here, left a sullen breathing-while,
Up-gathered on himself the Fighter stood
For his last fight, and, wiping treacherous blood
Out of the eyelids just held ope beneath
Those shading fingers in their iron sheath,
Steadied his strengths amid the buzz and stir
Of the dusk hideous amphitheatre
At the announcement of his over-match
To wind the day's diversion up, dispatch
The pertinactious Gaul: while, limbs one heap,
The Slave, no breath in her round mouth, watched leap
Dart after dart forth, as her hero's car
Clove dizzily the solid of the war
Let coil about his knees for pride in him.
We reach the farthest terrace, and the grim
San Pietro Palace stops us.
               Such the state
Of Salinguerra's plan to emulate
Sicilian marvels, that his girlish wife
Retrude still might lead her ancient life
In her new home: whereat enlarged so much
Neighbours upon the novel princely touch
He took,who here imprisons Boniface.
Here must the Envoys come to sue for grace;
And here, emerging from the labyrinth
Below, Sordello paused beside the plinth
Of the door-pillar.
          He had really left
Verona for the cornfields (a poor theft
From the morass) where Este's camp was made;
The Envoys' march, the Legate's cavalcade
All had been seen by him, but scarce as when,
Eager for cause to stand aloof from men
At every point save the fantastic tie
Acknowledged in his boyish sophistry,
He made account of such. A crowd,he meant
To task the whole of it; each part's intent
Concerned him therefore: and, the more he pried,
The less became Sordello satisfied
With his own figure at the moment. Sought
He respite from his task? Descried he aught
Novel in the anticipated sight
Of all these livers upon all delight?
This phalanx, as of myriad points combined,
Whereby he still had imaged the mankind
His youth was passed in dreams of rivalling,
His agein plans to prove at least such thing
Had been so dreamed,which now he must impress
With his own will, effect a happiness
By theirs,supply a body to his soul
Thence, and become eventually whole
With them as he had hoped to be without
Made these the mankind he once raved about?
Because a few of them were notable,
Should all be figured worthy note? As well
Expect to find Taurello's triple line
Of trees a single and prodigious pine.
Real pines rose here and there; but, close among,
Thrust into and mixed up with pines, a throng
Of shrubs, he saw,a nameless common sort
O'erpast in dreams, left out of the report
And hurried into corners, or at best
Admitted to be fancied like the rest.
Reckon that morning's proper chiefshow few!
And yet the people grew, the people grew,
Grew ever, as if the many there indeed,
More left behind and most who should succeed,
Simply in virtue of their mouths and eyes,
Petty enjoyments and huge miseries,
Mingled with, and made veritably great
Those chiefs: he overlooked not Mainard's state
Nor Concorezzi's station, but instead
Of stopping there, each dwindled to be head
Of infinite and absent Tyrolese
Or Paduans; startling all the more, that these
Seemed passive and disposed of, uncared for,
Yet doubtless on the whole (like Eglamor)
Smiling; for if a wealthy man decays
And out of store of robes must wear, all days,
One tattered suit, alike in sun and shade,
'T is commonly some tarnished gay brocade
Fit for a feast-night's flourish and no more:
Nor otherwise poor Misery from her store
Of looks is fain upgather, keep unfurled
For common wear as she goes through the world,
The faint remainder of some worn-out smile
Meant for a feast-night's service merely. While
Crowd upon crowd rose on Sordello thus,
(Crowds no way interfering to discuss,
Much less dispute, life's joys with one employed
In envying them,or, if they aught enjoyed,
Where lingered something indefinable
In every look and tone, the mirth as well
As woe, that fixed at once his estimate
Of the result, their good or bad estate)
Old memories returned with new effect:
And the new body, ere he could suspect,
Cohered, mankind and he were really fused,
The new self seemed impatient to be used
By him, but utterly another way
Than that anticipated: strange to say,
They were too much below him, more in thrall
Than he, the adjunct than the principal.
What booted scattered units?here a mind
And there, which might repay his own to find,
And stamp, and use?a few, howe'er august,
If all the rest were grovelling in the dust?
No: first a mighty equilibrium, sure,
Should he establish, privilege procure
For all, the few had long possessed! He felt
An error, an exceeding error melt:
While he was occupied with Mantuan chants,
Behoved him think of men, and take their wants,
Such as he now distinguished every side,
As his own want which might be satisfied,
And, after that, think of rare qualities
Of his own soul demanding exercise.
It followed naturally, through no claim
On their part, which made virtue of the aim
At serving them, on his,that, past retrieve,
He felt now in their toils, theirsnor could leave
Wonder how, in the eagerness to rule,
Impress his will on mankind, he (the fool!)
Had never even entertained the thought
That this his last arrangement might be fraught
with incidental good to them as well,
And that mankind's delight would help to swell
His own. So, if he sighed, as formerly
Because the merry time of life must fleet,
'T was deeplier now,for could the crowds repeat
Their poor experiences? His hand that shook
Was twice to be deplored. "The Legate, look!
"With eyes, like fresh-blown thrush-eggs on a thread,
"Faint-blue and loosely floating in his head,
"Large tongue, moist open mouth; and this long while
"That owner of the idiotic smile
"Serves them!"
       He fortunately saw in time
His fault however, and since the office prime
Includes the secondarybest accept
Both offices; Taurello, its adept,
Could teach him the preparatory one,
And how to do what he had fancied done
Long previously, ere take the greater task.
How render first these people happy? Ask
The people's friends: for there must be one good
One way to itthe Cause! He understood
The meaning now of Palma; why the jar
Else, the ado, the trouble wide and far
Of Guelfs and Ghibellins, the Lombard hope
And Rome's despair?'twixt Emperor and Pope
The confused shifting sort of Eden tale
Hardihood still recurring, still to fail
That foreign interloping fiend, this free
And native overbrooding deity:
Yet a dire fascination o'er the palms
The Kaiser ruined, troubling even the calms
Of paradise; or, on the other hand,
The Pontiff, as the Kaisers understand,
One snake-like cursed of God to love the ground,
Whose heavy length breaks in the noon profound
Some saving treewhich needs the Kaiser, dressed
As the dislodging angel of that pest:
Yet flames that pest bedropped, flat head, full fold,
With coruscating dower of dyes. "Behold
"The secret, so to speak, and master-spring
"O' the contest!which of the two Powers shall bring
"Men good, perchance the most good: ay, it may
"Be that!the question, which best knows the way."
And hereupon Count Mainard strutted past
Out of San Pietro; never seemed the last
Of archers, slingers: and our friend began
To recollect strange modes of serving man
Arbalist, catapult, brake, manganel,
And more. "This way of theirs may,who can tell?
"Need perfecting," said he: "let all be solved
"At once! Taurello 't is, the task devolved
"On late: confront Taurello!"
               And at last
He did confront him. Scarce an hour had past
When forth Sordello came, older by years
Than at his entry. Unexampled fears
Oppressed him, and he staggered off, blind, mute
And deaf, like some fresh-mutilated brute,
Into Ferraranot the empty town
That morning witnessed: he went up and down
Streets whence the veil had been stript shred by shred,
So that, in place of huddling with their dead
Indoors, to answer Salinguerra's ends,
Townsfolk make shift to crawl forth, sit like friends
With any one. A woman gave him choice
Of her two daughters, the infantile voice
Or the dimpled knee, for half a chain, his throat
Was clasped with; but an archer knew the coat
Its blue cross and eight lilies,bade beware
One dogging him in concert with the pair
Though thrumming on the sleeve that hid his knife.
Night set in early, autumn dews were rife,
They kindled great fires while the Leaguers' mass
Began at every carroch: he must pass
Between the kneeling people. Presently
The carroch of Verona caught his eye
With purple trappings; silently he bent
Over its fire, when voices violent
Began, "Affirm not whom the youth was like
"That struck me from the porch: I did not strike
"Again: I too have chestnut hair; my kin
"Hate Azzo and stand up for Ecelin.
"Here, minstrel, drive bad thoughts away! Sing! Take
"My glove for guerdon!" And for that man's sake
He turned: "A song of Eglamor's!"scarce named,
When, "Our Sordello's rather!"all exclaimed;
"Is not Sordello famousest for rhyme?"
He had been happy to deny, this time,
Profess as heretofore the aching head
And failing heart,suspect that in his stead
Some true Apollo had the charge of them,
Was champion to reward or to condemn,
So his intolerable risk might shift
Or share itself; but Naddo's precious gift
Of gifts, he owned, be certain! At the close
"I made that," said he to a youth who rose
As if to hear: 't was Palma through the band
Conducted him in silence by her hand.
Back now for Salinguerra. Tito of Trent
Gave place to Palma and her friend, who went
In turn at Montelungo's visit: one
After the other were they come and gone,
These spokesmen for the Kaiser and the Pope,
This incarnation of the People's hope,
Sordello,all the say of each was said;
And Salinguerra sat,himself instead
Of these to talk with, lingered musing yet.
'T was a drear vast presence-chamber roughly set
In order for the morning's use; full face,
The Kaiser's ominous sign-mark had first place,
The crowned grim twy-necked eagle, coarsely-blacked
With ochre on the naked wall; nor lacked
Romano's green and yellow either side;
But the new token Tito brought had tried
The Legate's patiencenay, if Palma knew
What Salinguerra almost meant to do
Until the sight of her restored his lip
A certain half-smile, three months' chieftainship
Had banished! Afterward, the Legate found
No change in him, nor asked what badge he wound
And unwound carelessly. Now sat the Chief
Silent as when our couple left, whose brief
Encounter wrought so opportune effect
In thoughts he summoned not, nor would reject,
Though time 't was now if ever, to pausefix
On any sort of ending: wiles and tricks
Exhausted, judge! his charge, the crazy town,
Just managed to be hindered crashing down
His last sound troops rangedcare observed to post
His best of the maimed soldiers innermost
So much was plain enough, but somehow struck
Him not before. And now with this strange luck
Of Tito's news, rewarding his address
So well, what thought he of?how the success
With Friedrich's rescript there, would either hush
Old Ecelin's scruples, bring the manly flush
To his young son's white cheek, or, last, exempt
Himself from telling what there was to tempt?
No: that this minstrel was Romano's last
Servanthimself the first! Could he contrast
The whole!that minstrel's thirty years just spent
In doing nought, their notablest event
This morning's journey hither, as I told
Who yet was lean, outworn and really old,
A stammering awkward man that scarce dared raise
His eye before the magisterial gaze
And Salinguerra with his fears and hopes
Of sixty years, his Emperors and Popes,
Cares and contrivances, yet, you would say,
'T was a youth nonchalantly looked away
Through the embrasure northward o'er the sick
Expostulating treesso agile, quick
And graceful turned the head on the broad chest
Encased in pliant steel, his constant vest,
Whence split the sun off in a spray of fire
Across the room; and, loosened of its tire
Of steel, that head let breathe the comely brown
Large massive locks discoloured as if a crown
Encircled them, so frayed the basnet where
A sharp white line divided clean the hair;
Glossy above, glossy below, it swept
Curling and fine about a brow thus kept
Calm, laid coat upon coat, marble and sound:
This was the mystic mark the Tuscan found,
Mused of, turned over books about. Square-faced,
No lion more; two vivid eyes, enchased
In hollows filled with many a shade and streak
Settling from the bold nose and bearded cheek.
Nor might the half-smile reach them that deformed
A lip supremely perfect elseunwarmed,
Unwidened, less or more; indifferent
Whether on trees or men his thoughts were bent,
Thoughts rarely, after all, in trim and train
As now a period was fulfilled again:
Of such, a series made his life, compressed
In each, one story serving for the rest
How his life-streams rolling arrived at last
At the barrier, whence, were it once overpast,
They would emerge, a river to the end,
Gathered themselves up, paused, bade fate befriend,
Took the leap, hung a minute at the height,
Then fell back to oblivion infinite:
Therefore he smiled. Beyond stretched garden-grounds
Where late the adversary, breaking bounds,
Had gained him an occasion, That above,
That eagle, testified he could improve
Effectually. The Kaiser's symbol lay
Beside his rescript, a new badge by way
Of baldric; while,another thing that marred
Alike emprise, achievement and reward,
Ecelin's missive was conspicuous too.
What past life did those flying thoughts pursue?
As his, few names in Mantua half so old;
But at Ferrara, where his sires enrolled
It latterly, the Adelardi spared
No pains to rival them: both factions shared
Ferrara, so that, counted out, 't would yield
A product very like the city's shield,
Half black and white, or Ghibellin and Guelf
As after Salinguerra styled himself
And Este who, till Marchesalla died,
(Last of the Adelardi)never tried
His fortune there: with Marchesalla's child
Would pass,could Blacks and Whites be reconciled
And young Taurello wed Linguetta,wealth
And sway to a sole grasp. Each treats by stealth
Already: when the Guelfs, the Ravennese
Arrive, assault the Pietro quarter, seize
Linguetta, and are gone! Men's first dismay
Abated somewhat, hurries down, to lay
The after indignation, Boniface,
This Richard's father. "Learn the full disgrace
"Averted, ere you blame us Guelfs, who rate
"Your Salinguerra, your sole potentate
"That might have been, 'mongst Este's valvassors
"Ay, Azzo'swho, not privy to, abhors
"Our step; but we were zealous." Azzo then
To do with! Straight a meeting of old men:
"Old Salinguerra dead, his heir a boy,
"What if we change our ruler and decoy
"The Lombard Eagle of the azure sphere
"With Italy to build in, fix him here,
"Settle the city's troubles in a trice?
"For private wrong, let public good suffice!"
In fine, young Salinguerra's staunchest friends
Talked of the townsmen making him amends,
Gave him a goshawk, and affirmed there was
Rare sport, one morning, over the green grass
A mile or so. He sauntered through the plain,
Was restless, fell to thinking, turned again
In time for Azzo's entry with the bride;
Count Boniface rode smirking at their side;
"She brings him half Ferrara," whispers flew,
"And all Ancona! If the stripling knew!"
Anon the stripling was in Sicily
Where Heinrich ruled in right of Constance; he
Was gracious nor his guest incapable;
Each understood the other. So it fell,
One Spring, when Azzo, thoroughly at ease,
Had near forgotten by what precise degrees
He crept at first to such a downy seat,
The Count trudged over in a special heat
To bid him of God's love dislodge from each
Of Salinguerra's palaces,a breach
Might yawn else, not so readily to shut,
For who was just arrived at Mantua but
The youngster, sword on thigh and tuft on chin,
With tokens for Celano, Ecelin,
Pistore, and the like! Next news,no whit
Do any of Ferrara's domes befit
His wife of Heinrich's very blood: a band
Of foreigners assemble, understand
Garden-constructing, level and surround,
Build up and bury in. A last news crowned
The consternation: since his infant's birth,
He only waits they end his wondrous girth
Of trees that link San Pietro with Tom,
To visit Mantua. When the Podest
Ecelin, at Vicenza, called his friend
Taurello thither, what could be their end
But to restore the Ghibellins' late Head,
The Kaiser helping? He with most to dread
From vengeance and reprisal, Azzo, there
With Boniface beforehand, as aware
Of plots in progress, gave alarm, expelled
Both plotters: but the Guelfs in triumph yelled
Too hastily. The burning and the flight,
And how Taurello, occupied that night
With Ecelin, lost wife and son, I told:
Not how he bore the blow, retained his hold,
Got friends safe through, left enemies the worst
O' the fray, and hardly seemed to care at first:
But afterward men heard not constantly
Of Salinguerra's House so sure to be!
Though Azzo simply gained by the event
A shifting of his plaguesthe first, content
To fall behind the second and estrange
So far his nature, suffer such a change
That in Romano sought he wife and child,
And for Romano's sake seemed reconciled
To losing individual life, which shrunk
As the other prosperedmortised in his trunk;
Like a dwarf palm which wanton Arabs foil
Of bearing its own proper wine and oil,
By grafting into it the stranger-vine,
Which sucks its heart out, sly and serpentine,
Till forth one vine-palm feathers to the root,
And red drops moisten the insipid fruit.
Once Adelaide set on,the subtle mate
Of the weak soldier, urged to emulate
The Church's valiant women deed for deed,
And paragon her namesake, win the meed
O' the great Matilda,soon they overbore
The rest of Lombardy,not as before
By an instinctive truculence, but patched
The Kaiser's strategy until it matched
The Pontiff's, sought old ends by novel means.
"Only, why is it Salinguerra screens
"Himself behind Romano?him we bade
"Enjoy our shine i' the front, not seek the shade!"
Asked Heinrich, somewhat of the tardiest
To comprehend. Nor Philip acquiesced
At once in the arrangement; reasoned, plied
His friend with offers of another bride,
A statelier functionfruitlessly: 't was plain
Taurello through some weakness must remain
Obscure. And Otho, free to judge of both
Ecelin the unready, harsh and loth,
And this more plausible and facile wight
With every point a-sparklechose the right,
Admiring how his predecessors harped
On the wrong man: "thus," quoth he, "wits are warped
"By outsides!" Carelessly, meanwhile, his life
Suffered its many turns of peace and strife
In many landsyou hardly could surprise
The man; who shamed Sordello (recognize!)
In this as much beside, that, unconcerned
What qualities were natural or earned,
With no ideal of graces, as they came
He took them, singularly well the same
Speaking the Greek's own language, just because
Your Greek eludes you, leave the least of flaws
In contracts with him; while, since Arab lore
Holds the stars' secrettake one trouble more
And master it! 'T is done, and now deter
Who may the Tuscan, once Jove trined for her,
From Friedrich's path!Friedrich, whose pilgrimage
The same man puts aside, whom he 'll engage
To leave next year John Brienne in the lurch,
Come to Bassano, see Saint Francis' church
And judge of Guido the Bolognian's piece
Which,lend Taurello credit,rivals Greece
Angels, with aureoles like golden quoits
Pitched home, applauding Ecelin's exploits.
For elegance, he strung the angelot,
Made rhymes thereto; for prowess, clove he not
Tiso, last siege, from crest to crupper? Why
Detail you thus a varied mastery
But to show how Taurello, on the watch
For men, to read their hearts and thereby catch
Their capabilities and purposes,
Displayed himself so far as displayed these:
While our Sordello only cared to know
About men as a means whereby he 'd show
Himself, and men had much or little worth
According as they kept in or drew forth
That self; the other's choicest instruments
Surmised him shallow.
           Meantime, malcontents
Dropped off, town after town grew wiser. "How
"Change the world's face?" asked people; "as 't is now
"It has been, will be ever: very fine
"Subjecting things profane to things divine,
"In talk! This contumacy will fatigue
"The vigilance of Este and the League!
"The Ghibellins gain on us!"as it happed.
Old Azzo and old Boniface, entrapped
By Ponte Alto, both in one month's space
Slept at Verona: either left a brace
Of sonsbut, three years after, either's pair
Lost Guglielm and Aldobrand its heir:
Azzo remained and Richardall the stay
Of Este and Saint Boniface, at bay
As 't were. Then, either Ecelin grew old
Or his brain alterednot o' the proper mould
For new applianceshis old palm-stock
Endured no influx of strange strengths. He 'd rock
As in a drunkenness, or chuckle low
As proud of the completeness of his woe,
Then weep real tears;now make some mad onslaught
On Este, heedless of the lesson taught
So painfully,now cringe for peace, sue peace
At price of past gain, bar of fresh increase
To the fortunes of Romano. Up at last
Rose Este, down Romano sank as fast.
And men remarked these freaks of peace and war
Happened while Salinguerra was afar:
Whence every friend besought him, all in vain,
To use his old adherent's wits again.
Not he!"who had advisers in his sons,
"Could plot himself, nor needed any one's
"Advice." 'T was Adelaide's remaining staunch
Prevented his destruction root and branch
Forthwith; but when she died, doom fell, for gay
He made alliances, gave lands away
To whom it pleased accept them, and withdrew
For ever from the world. Taurello, who
Was summoned to the convent, then refused
A word at the wicket, patience thus abused,
Promptly threw off alike his imbecile
Ally's yoke, and his own frank, foolish smile.
Soon a few movements of the happier sort
Changed matters, put himself in men's report
As heretofore; he had to fight, beside,
And that became him ever. So, in pride
And flushing of this kind of second youth,
He dealt a good-will blow. Este in truth
Lay proneand men remembered, somewhat late,
A laughing old outrageous stifled hate
He bore to Estehow it would outbreak
At times spite of disguise, like an earthquake
In sunny weatheras that noted day
When with his hundred friends he tried to slay
Azzo before the Kaiser's face: and how,
On Azzo's calm refusal to allow
A liegeman's challenge, straight he too was calmed:
As if his hate could bear to lie embalmed,
Bricked up, the moody Pharaoh, and survive
All intermediate crumblings, to arrive
At earth's catastrophe't was Este's crash
Not Azzo's he demanded, so, no rash
Procedure! Este's true antagonist
Rose out of Ecelin: all voices whist,
All eyes were sharpened, wits predicted. He
'T was, leaned in the embrasure absently,
Amused with his own efforts, now, to trace
With his steel-sheathed forefinger Friedrich's face
I' the dust: but as the trees waved sere, his smile
Deepened, and words expressed its thought erewhile.
"Ay, fairly housed at last, my old compeer?
"That we should stick together, all the year
"I kept Vicenza!How old Boniface,
"Old Azzo caught us in its market-place,
"He by that pillar, I at this,caught each
"In mid swing, more than fury of his speech,
"Egging the rabble on to disavow
"Allegiance to their MarquisBacchus, how
"They boasted! Ecelin must turn their drudge,
"Nor, if released, will Salinguerra grudge
"Paying arrears of tribute due long since
"Bacchus! My man could promise then, nor wince
"The bones-and-muscles! Sound of wind and limb,
"Spoke he the set excuse I framed for him:
"And now he sits me, slavering and mute,
"Intent on chafing each starved purple foot
"Benumbed past aching with the altar slab:
"Will no vein throb there when some monk shall blab
"Spitefully to the circle of bald scalps,
"'Friedrich 's affirmed to be our side the Alps'
"Eh, brother Lactance, brother Anaclet?
"Sworn to abjure the world, its fume and fret,
"God's own now? Drop the dormitory bar,
"Enfold the scanty grey serge scapular
"Twice o'er the cowl to muffle memories out!
"So! But the midnight whisper turns a shout,
"Eyes wink, mouths open, pulses circulate
"In the stone walls: the past, the world you hate
"Is with you, ambush, open fieldor see
"The surging flamewe fire Vicenzaglee!
"Follow, let Pilio and Bernardo chafe!
"Bring up the Mantuansthrough San Biagiosafe!
"Ah, the mad people waken? Ah, they writhe
"And reach us? If they block the gate? No tithe
"Can passkeep back, you Bassanese! The edge,
"Use the edgeshear, thrust, hew, melt down the wedge,
"Let out the black of those black upturned eyes!
"Hellare they sprinkling fire too? The blood fries
"And hisses on your brass gloves as they tear
"Those upturned faces choking with despair.
"Brave! Slidder through the reeking gate! `How now?
"'You six had charge of her?' And then the vow
"Comes, and the foam spirts, hair's plucked, till one shriek
"(I hear it) and you flingyou cannot speak
"Your gold-flowered basnet to a man who haled
"The Adelaide he dared scarce view unveiled
"This morn, naked across the fire: how crown
"The archer that exhausted lays you down
"Your infant, smiling at the flame, and dies?
"While one, while mine . . .
               "Bacchus! I think there lies
"More than one corpse there" (and he paced the room)
"Another cinder somewhere: 't was my doom
"Beside, my doom! If Adelaide is dead,
"I live the same, this Azzo lives instead
"Of that to me, and we pull, any how,
"Este into a heap: the matter 's now
"At the true juncture slipping us so oft.
"Ay, Heinrich died and Otho, please you, doffed
"His crown at such a juncture! Still, if hold
"Our Friedrich's purpose, if this chain enfold
"The neck of . . . who but this same Ecelin
"That must recoil when the best days begin!
"Recoil? that 's nought; if the recoiler leaves
"His name for me to fight with, no one grieves:
"But he must interfere, forsooth, unlock
"His cloister to become my stumbling-block
"Just as of old! Ay, ay, there 't is again
"The land's inevitable Headexplain
"The reverences that subject us! Count
"These Ecelins now! Not to say as fount,
"Originating power of thought,from twelve
"That drop i' the trenches they joined hands to delve,
"Six shall surpass him, but . . . why men must twine
"Somehow with something! Ecelin 's a fine
"Clear name! 'Twere simpler, doubtless, twine with me
"At once: our cloistered friend's capacity
"Was of a sort! I had to share myself
"In fifty portions, like an o'ertasked elf
"That 's forced illume in fifty points the vast
"Rare vapour he 's environed by. At last
"My strengths, though sorely frittered, e'en converge
"And crown . . . no, Bacchus, they have yet to urge
"The man be crowned!
           "That aloe, an he durst,
"Would climb! Just such a bloated sprawler first
"I noted in Messina's castle-court
"The day I came, when Heinrich asked in sport
"If I would pledge my faith to win him back
"His right in Lombardy: 'for, once bid pack
"Marauders,' he continued, `in my stead
"'You rule, Taurello!' and upon this head
`Laid the silk glove of ConstanceI see her
"Too, mantled head to foot in miniver,
"Retrude following!
          "I am absolved
"From further toil: the empery devolved
"On me, 't was Tito's word: I have to lay
"For once my plan, pursue my plan my way,
"Prompt nobody, and render an account
"Taurello to Taurello! Nay, I mount
"To Friedrich: he conceives the post I kept,
"Who did true service, able or inept,
"Who 's worthy guerdon, Ecelin or I.
"Me guerdoned, counsel follows: would he vie
"With the Pope really? Azzo, Boniface
"Compose a right-arm Hohenstauffen's race
"Must break ere govern Lombardy. I point
"How easy 't were to twist, once out of joint,
"The socket from the bone: my Azzo's stare
"Meanwhile! for I, this idle strap to wear,
"Shallfret myself abundantly, what end
"To serve? There 's left me twenty years to spend
"How better than my old way? Had I one
"Who laboured overthrow my worka son
"Hatching with Azzo superb treachery,
"To root my pines up and then poison me,
"Suppose't were worth while frustrate that! Beside,
"Another life's ordained me: the world's tide
"Rolls, and what hope of parting from the press
"Of waves, a single wave though weariness
"Gently lifted aside, laid upon shore?
"My life must be lived out in foam and roar,
"No question. Fifty years the province held
"Taurello; troubles raised, and troubles quelled,
"He in the midstwho leaves this quaint stone place,
"These trees a year or two, then not a trace
"Of him! How obtain hold, fetter men's tongues
"Like this poor minstrel with the foolish songs
"To which, despite our bustle, he is linked?
"Flowers one may teaze, that never grow extinct.
"Ay, that patch, surely, green as ever, where
"I set Her Moorish lentisk, by the stair,
"To overawe the aloes; and we trod
"Those flowers, how call you such?into the sod;
"A stately foreignera world of pain
"To make it thrive, arrest rough windsall vain!
"It would decline; these would not be destroyed:
"And now, where is it? where can you avoid
"The flowers? I frighten children twenty years
"Longer!which way, too, Ecelin appears
"To thwart me, for his son's besotted youth
"Gives promise of the proper tigertooth:
"They feel it at Vicenza! Fate, fate, fate,
"My fine Taurello! Go you, promulgate
"Friedrich's decree, and here 's shall aggrandise
"Young Ecelinyour Prefect's badge! a prize
"Too precious, certainly.
             "How now? Compete
"With my old comrade? shuffle from their seat
"His children? Paltry dealing! Do n't I know
"Ecelin? now, I think, and years ago!
"What 's changedthe weakness? did not I compound
"For that, and undertake to keep him sound
"Despite it? Here 's Taurello hankering
"After a boy's prefermentthis plaything
"To carry, Bacchus!" And he laughed.
                   Remark
Why schemes wherein cold-blooded men embark
Prosper, when your enthusiastic sort
Fail: while these last are ever stopping short
(So much they shouldso little they can do!)
The careless tribe see nothing to pursue
If they desist; meantime their scheme succeeds.
Thoughts were caprices in the course of deeds
Methodic with Taurello; so, he turned,
Enough amused by fancies fairly earned
Of Este's horror-struck submitted neck,
And Richard, the cowed braggart, at his beck,
To his own petty but immediate doubt
If he could pacify the League without
Conceding Richard; just to this was brought
That interval of vain discursive thought!
As, shall I say, some Ethiop, past pursuit
Of all enslavers, dips a shackled foot
Burnt to the blood, into the drowsy black
Enormous watercourse which guides him back
To his own tribe again, where he is king;
And laughs because he guesses, numbering
The yellower poison-wattles on the pouch
Of the first lizard wrested from its couch
Under the slime (whose skin, the while, he strips
To cure his nostril with, and festered lips,
And eyeballs bloodshot through the desert-blast)
That he has reached its boundary, at last
May breathe;thinks o'er enchantments of the South
Sovereign to plague his enemies, their mouth,
Eyes, nails, and hair; but, these enchantments tried
In fancy, puts them soberly aside
For truth, projects a cool return with friends,
The likelihood of winning mere amends
Ere long; thinks that, takes comfort silently,
Then, from the river's brink, his wrongs and he,
Hugging revenge close to their hearts, are soon
Off-striding for the Mountains of the Moon.
Midnight: the watcher nodded on his spear,
Since clouds dispersing left a passage clear
For any meagre and discoloured moon
To venture forth; and such was peering soon
Above the harassed cityher close lanes
Closer, not half so tapering her fanes,
As though she shrunk into herself to keep
What little life was saved, more safely. Heap
By heap the watch-fires mouldered, and beside
The blackest spoke Sordello and replied
Palma with none to listen. "'T is your cause:
"What makes a Ghibellin? There should be laws
"(Remember how my youth escaped! I trust
"To you for manhood, Palma! tell me just
"As any child)there must be laws at work
"Explaining this. Assure me, good may lurk
"Under the bad,my multitude has part
"In your designs, their welfare is at heart
"With Salinguerra, to their interest
"Refer the deeds he dwelt on,so divest
"Our conference of much that scared me. Why
"Affect that heartless tone to Tito? I
"Esteemed myself, yes, in my inmost mind
"This morn, a recreant to my racemankind
"O'erlooked till now: why boast my spirit's force,
"Such force denied its object? why divorce
"These, then admire my spirit's flight the same
"As though it bore up, helped some half-orbed flame
"Else quenched in the dead void, to living space?
"That orb cast off to chaos and disgrace,
"Why vaunt so much my unencumbered dance,
"Making a feat's facilities enhance
"Its marvel? But I front Taurello, one
"Of happier fate, and all I should have done,
"He does; the people's good being paramount
"With him, their progress may perhaps account
"For his abiding still; whereas you heard
"The talk with Titothe excuse preferred
"For burning those five hostages,and broached
"By way of blind, as you and I approached,
"I do believe."
        She spoke: then he, "My thought
"Plainlier expressed! All to your profitnought
"Meantime of these, of conquests to achieve
"For them, of wretchedness he might relieve
"While profiting your party. Azzo, too,
"Supports a cause: what cause? Do Guelfs pursue
"Their ends by means like yours, or better?"
                       When
The Guelfs were proved alike, men weighed with men,
And deed with deed, blaze, blood, with blood and blaze,
Morn broke: "Once more, Sordello, meet its gaze
"Proudlythe people's charge against thee fails
"In every point, while either party quails!
"These are the busy ones: be silent thou!
"Two parties take the world up, and allow
"No third, yet have one principle, subsist
"By the same injustice; whoso shall enlist
"With either, ranks with man's inveterate foes.
"So there is one less quarrel to compose:
"The Guelf, the Ghibellin may be to curse
"I have done nothing, but both sides do worse
"Than nothing. Nay, to me, forgotten, reft
"Of insight, lapped by trees and flowers, was left
"The notion of a serviceha? What lured
"Me here, what mighty aim was I assured
"Must move Taurello? What if there remained
"A cause, intact, distinct from these, ordained
"For me, its true discoverer?"
                Some one pressed
Before them here, a watcher, to suggest
The subject for a ballad: "They must know
"The tale of the dead worthy, long ago
"Consul of Romethat 's long ago for us,
"Minstrels and bowmen, idly squabbling thus
`In the world's cornerbut too late no doubt,
"For the brave time he sought to bring about.
"Not know Crescentius Nomentanus?" Then
He cast about for terms to tell him, when
Sordello disavowed it, how they used
Whenever their Superior introduced
A novice to the Brotherhood("for I
"Was just a brown-sleeve brother, merrily
"Appointed too," quoth he, "till Innocent
"Bade me relinquish, to my small content,
"My wife or my brown sleeves")some brother spoke
Ere nocturns of Crescentius, to revoke
The edict issued, after his demise,
Which blotted fame alike and effigies,
All out except a floating power, a name
Including, tending to produce the same
Great act. Rome, dead, forgotten, lived at least
Within that brain, though to a vulgar priest
And a vile stranger,two not worth a slave
Of Rome's, Pope John, King Otho,fortune gave
The rule there: so, Crescentius, haply dressed
In white, called Roman Consul for a jest,
Taking the people at their word, forth stepped
As upon Brutus' heel, nor ever kept
Rome waiting,stood erect, and from his brain
Gave Rome out on its ancient place again,
Ay, bade proceed with Brutus' Rome, Kings styled
Themselves mere citizens of, and, beguiled
Into great thoughts thereby, would choose the gem
Out of a lapfull, spoil their diadem
The Senate's cypher was so hard to scratch
He flashes like a phanal, all men catch
The flame, Rome 's just accomplished! when returned
Otho, with John, the Consul's step had spurned,
And Hugo Lord of Este, to redress
The wrongs of each. Crescentius in the stress
Of adverse fortune bent. "They crucified
"Their Consul in the Forum; and abide
"E'er since such slaves at Rome, that I(for I
"Was once a brown-sleeve brother, merrily
"Appointed)I had option to keep wife
"Or keep brown sleeves, and managed in the strife
"Lose both. A song of Rome!"
               And Rome, indeed,
Robed at Goito in fantastic weed,
The Mother-City of his Mantuan days,
Looked an established point of light whence rays
Traversed the world; for, all the clustered homes
Beside of men, seemed bent on being Romes
In their degree; the question was, how each
Should most resemble Rome, clean out of reach.
Nor, of the Two, did either principle
Struggle to change, but to possess Rome,still
Guelf Rome or Ghibellin Rome.
               Let Rome advance!
Rome, as she struck Sordello's ignorance
How could he doubt one moment? Rome 's the Cause!
Rome of the Pandects, all the world's new laws
Of the Capitol, of Castle Angelo;
New structures, that inordinately glow,
Subdued, brought back to harmony, made ripe
By many a relic of the archetype
Extant for wonder; every upstart church
That hoped to leave old temples in the lurch,
Corrected by the Theatre forlorn
That,as a mundane shell, its world late born,
Lay and o'ershadowed it. These hints combined,
Rome typifies the scheme to put mankind
Once more in full possession of their rights.
"Let us have Rome again! On me it lights
"To build up Romeon me, the first and last:
"For such a future was endured the past!"
And thus, in the grey twilight, forth he sprung
To give his thought consistency among
The very Peoplelet their facts avail
Finish the dream grown from the archer's tale.


~ Robert Browning, Sordello - Book the Fourth
,
77:Ashtaroth: A Dramatic Lyric
Dramatis Personae
HUGO, a Norman Baron and a Scholar.
ERIC, a friend of Hugo's.
THURSTON, |
EUSTACE, |
RALPH, | Followers of Hugo.
HENRY, a Page.
LUKE, |
HUBERT, | Monks living in a Norman Chapel.
BASIL, Abbot of a Convent on the Rhine.
CYRIL, a Monk of the same Convent.
OSRIC, a Norwegian Adventurer, and formerly a Corsair.
RUDOLPH, an Outlawed Count, and the Captain of a Band of Robbers.
DAGOBERT, the Captain of some predatory Soldiers called "Free Lances".
HAROLD, a Danish Knight.
ORION.
THORA,
AGATHA,
ELSPETH, a Nurse of Thora's,
URSULA, Abbess of the Convent on the Rhine, |
NUNS, etc.
| Women.
Men-at-arms, Soldiers, and Robbers; Monks, Friars, and Churchmen, Spirits,
etc.
SCENE — A Castle in Normandy.
A Study in a Tower; HUGO seated at a table covered with maps and charts
of the heavens, astronomical instruments, books, manuscripts,
Enter HENRY, a Page.
Hugo:
Well, boy, what is it?
27
Henry: The feast is spread.
Hugo:
Why tarry the guests for me?
Let Eric sit at the table's head;
Alone I desire to be. [Henry goes out.]
What share have I at their festive board?
Their mirth I can only mar;
To me no pleasure their cups afford,
Their songs on my silence jar.
With an aching eye and a throbbing brain,
And yet with a hopeful heart,
I must toil and strain with the planets again
When the rays of the sun depart;
He who must needs with the topers tope,
And the feasters feast in the hall,
How can he hope with a matter to cope
That is immaterial?
Orion:
He who his appetite stints and curbs,
Shut up in the northern wing,
With his rye-bread flavoured with bitter herbs,
And his draught from the tasteless spring,
Good sooth, he is but a sorry clown.
There are some good things upon earth —
Pleasure and power and fair renown,
And wisdom of worldly worth!
There is wisdom in follies that charm the sense,
In follies that light the eyes,
But the folly to wisdom that makes pretence
Is alone by the fool termed wise.
Hugo:
Thy speech, Orion, is somewhat rude;
Perchance, having jeer'd and scoff'd
To thy fill, thou wilt curb thy jeering mood;
I wot thou hast served me oft.
This plan of the skies seems fairly traced;
What errors canst thou detect?
28
Orion:
Nay, the constellations are misplaced,
And the satellites incorrect;
Leave the plan to me; you have time to seek
An hour of needful rest,
The night is young and the planets are weak;
See, the sun still reddens the west.
Hugo:
I fear I shall sleep too long.
Orion: If you do
It matters not much; the sky
Is cloudy, the stars will be faint and few;
Now, list to my lullaby.
[Hugo reclines on a couch.]
(Sings.)
Still the darkling skies are red,
Though the day-god's course is run;
Heavenly night-lamps overhead
Flash and twinkle one by one.
Idle dreamer — earth-born elf!
Vainly grasping heavenly things,
Wherefore weariest thou thyself
With thy vain imaginings?
From the tree of knowledge first,
Since his parents pluck'd the fruit,
Man, with partial knowledge curs'd,
Of the tree still seeks the root;
Musty volumes crowd thy shelf —
Which of these true knowledge brings?
Wherefore weariest thou thyself
With thy vain imaginings?
Will the stars from heaven descend?
Can the earth-worm soar and rise?
Can the mortal comprehend
Heaven's own hallow'd mysteries?
Greed and glory, power and pelf —
These are won by clowns and kings;
Wherefore weariest thou thyself
29
With thy vain imaginings?
Sow and reap, and toil and spin;
Eat and drink, and dream and die;
Man may strive, yet never win,
And I laugh the while and cry —
Idle dreamer, earth-born elf!
Vainly grasping heavenly things,
Wherefore weariest thou thyself
With thy vain imaginings?
He sleeps, and his sleep appears serene,
Whatever dreams it has brought him —
[Looks at the plans.]
If he knows what those hieroglyphics mean,
He's wiser than one who taught him.
Why does he number the Pole-star thus?
Or the Pleiades why combine?
And what is he doing with Sirius,
In the devil's name or in mine?
Man thinks, discarding the beaten track,
That the sins of his youth are slain,
When he seeks fresh sins, but he soon comes back
To his old pet sins again.
SCENE — The Same.
HUGO waking, ORION seated near him. Daybreak.
Hugo:
Oh, weary spirit! oh, cloudy eyes!
Oh, heavy and misty brain!
Yon riddle that lies 'twixt earth and skies,
Ye seek to explore in vain!
See, the east is grey; put those scrolls away,
And hide them far from my sight;
I will toil and study no more by day,
I will watch no longer by night;
I have labour'd and long'd, and now I seem
No nearer the mystic goal;
30
Orion, I fain would devise some scheme
To quiet this restless soul;
To distant climes I would fain depart —
I would travel by sea or land.
Orion:
Nay, I warn'd you of this, "Short life, long art",
The proverb, though stale, will stand;
Full many a sage from youth to age
Has toil'd to obtain what you
Would master at once. In a pilgrimage,
Forsooth, there is nothing new;
Though virtue, I ween, in change of scene,
And vigour in change of air,
Will always be, and has always been,
And travel is a tonic rare.
Still, the restless, discontented mood
For the time alone is eased;
It will soon return with hunger renew'd,
And appetite unappeased.
Nathless I could teach a shorter plan
To win that wisdom you crave,
That lore that is seldom attain'd by man
From the cradle down to the grave.
Hugo:
Such lore I had rather do without,
It hath nothing mystic nor awful
In my eye. Nay, I despise and doubt
The arts that are term'd unlawful;
'Twixt science and magic the line lies plain,
I shall never wittingly pass it;
There is now no compact between us twain.
Orion: But an understanding tacit.
You have prospered much since the day we met;
You were then a landless knight;
You now have honour and wealth, and yet
I never can serve you right.
Hugo:
Enough; we will start this very day,
31
Thurston, Eric, and I,
And the baffled visions will pass away,
And the restless fires will die.
Orion:
Till the fuel expires that feeds those fires
They smoulder and live unspent;
Give a mortal all that his heart desires,
He is less than ever content.
SCENE — A Cliff on the Breton Coast, Overhanging the Sea.
HUGO.
Hugo:
Down drops the red sun; through the gloaming
They burst — raging waves of the sea,
Foaming out their own shame — ever foaming
Their leprosy up with fierce glee;
Flung back from the stone, snowy fountains
Of feathery flakes, scarcely flag
Where, shock after shock, the green mountains
Explode on the iron-grey crag.
The salt spray with ceaseless commotion
Leaps round me. I sit on the verge
Of the cliff — 'twixt the earth and the ocean —
With feet overhanging the surge.
In thy grandeur, oh, sea! we acknowledge,
In thy fairness, oh, earth! we confess,
Hidden truths that are taught in no college,
Hidden songs that no parchments express.
Were they wise in their own generations,
Those sages and sagas of old?
They have pass'd; o'er their names and their nations
Time's billows have silently roll'd;
They have pass'd, leaving little to their children,
Save histories of a truth far from strict;
Or theories more vague and bewildering,
32
Since three out of four contradict.
Lost labour! vain bookworms have sat in
The halls of dull pedants who teach
Strange tongues, the dead lore of the Latin,
The scroll that is god-like and Greek:
Have wasted life's springtide in learning
Things long ago learnt all in vain;
They are slow, very slow, in discerning
That book lore and wisdom are twain.
Pale shades of a creed that was mythic,
By time or by truth overcome,
Your Delphian temples and Pythic
Are ruins deserted and dumb;
Your Muses are hush'd, and your Graces
Are bruised and defaced; and your gods,
Enshrin'd and enthron'd in high places
No longer, are powerless as clods;
By forest and streamlet, where glisten'd
Fair feet of the Naiads that skimm'd
The shallows; where the Oreads listen'd,
Rose-lipp'd, amber-hair'd, marble-limb'd,
No lithe forms disport in the river,
No sweet faces peer through the boughs,
Elms and beeches wave silent for ever,
Ever silent the bright water flows.
(Were they duller or wiser than we are,
Those heathens of old? Who shall say?
Worse or better? Thy wisdom, O "Thea
Glaucopis", was wise in thy day;
And the false gods alluring to evil,
That sway'd reckless votaries then,
Were slain to no purpose; they revel
Re-crowned in the hearts of us men.)
Dead priests of Osiris and Isis,
And Apis! that mystical lore,
Like a nightmare, conceived in a crisis
Of fever, is studied no more;
33
Dead Magian! yon star-troop that spangles
The arch of yon firmament vast
Looks calm, like a host of white angels,
On dry dust of votaries past.
On seas unexplored can the ship shun
Sunk rocks? Can man fathom life's links,
Past or future, unsolved by Egyptian
Or Theban, unspoken by Sphinx?
The riddle remains still unravell'd
By students consuming night oil.
Oh, earth! we have toil'd, we have travail'd,
How long shall we travail and toil?
How long? The short life that fools reckon
So sweet, by how much is it higher
Than brute life? — the false gods still beckon,
And man, through the dust and the mire,
Toils onward, as toils the dull bullock,
Unreasoning, brutish, and blind,
With Ashtaroth, Mammon, and Moloch
In front, and Alecto behind.
The wise one of earth, the Chaldean,
Serves folly in wisdom's disguise;
And the sensual Epicurean,
Though grosser, is hardly less wise;
'Twixt the former, half pedant, half pagan,
And the latter, half sow and half sloth,
We halt, choose Astarte or Dagon,
Or sacrifice freely to both.
With our reason that seeks to disparage,
Brute instinct it fails to subdue;
With our false illegitimate courage,
Our sophistry, vain and untrue;
Our hopes that ascend so and fall so,
Our passions, fierce hates and hot loves,
We are wise (aye, the snake is wise also) —
Wise as serpents, NOT harmless as doves.
Some flashes, like faint sparks from heaven,
34
Come rarely with rushing of wings;
We are conscious at times we have striven,
Though seldom, to grasp better things;
These pass, leaving hearts that have falter'd,
Good angels with faces estranged,
And the skin of the Ethiop unalter'd,
And the spots of the leopard unchanged.
Oh, earth! pleasant earth! have we hanker'd
To gather thy flowers and thy fruits?
The roses are wither'd, and canker'd
The lilies, and barren the roots
Of the fig-tree, the vine, the wild olive,
Sharp thorns and sad thistles that yield
Fierce harvest — so WE live, and SO live
The perishing beasts of the field.
And withal we are conscious of evil
And good — of the spirit and the clod,
Of the power in our hearts of a devil,
Of the power in our souls of a God,
Whose commandments are graven in no cypher,
But clear as His sun — from our youth
One at least we have cherished — "An eye for
An eye, and a tooth for a tooth."
Oh, man! of thy Maker the image;
To passion, to pride, or to wealth,
Sworn bondsman, from dull youth to dim age,
Thy portion the fire or the filth,
Dross seeking, dead pleasure's death rattle
Thy memories' happiest song,
And thy highest hope — scarce a drawn battle
With dark desperation. How long?
Roar louder! leap higher! ye surf-beds,
And sprinkle your foam on the furze;
Bring the dreams that brought sleep to our turf-beds,
To camps of our long ago years,
With the flashing and sparkling of broadswords,
35
With the tossing of banners and spears,
With the trampling of hard hoofs on hard swards,
With the mingling of trumpets and cheers.
The gale has gone down; yet outlasting
The gale, raging waves of the sea,
Casting up their own foam, ever casting
Their leprosy up with wild glee,
Still storm; so in rashness and rudeness
Man storms through the days of his grace;
Yet man cannot fathom God's goodness,
Exceeding God's infinite space.
And coldly and calmly and purely
Grey rock and green hillock lie white
In star-shine dream-laden — so surely
Night cometh — so cometh the night
When we, too, at peace with our neighbour,
May sleep where God's hillocks are piled,
Thanking HIM for a rest from day's labour,
And a sleep like the sleep of a child!
SCENE — The Castle in Normandy.
THORA working at embroidery, ELSPETH spinning.
Thora (sings):
We severed in autumn early,
Ere the earth was torn by the plough;
The wheat and the oats and the barley
Are ripe for the harvest now.
We sunder'd one misty morning,
Ere the hills were dimm'd by the rain,
Through the flowers those hills adorning —
Thou comest not back again.
My heart is heavy and weary
With the weight of a weary soul;
36
The mid-day glare grows dreary,
And dreary the midnight scroll.
The corn-stalks sigh for the sickle,
'Neath the load of the golden grain;
I sigh for a mate more fickle —
Thou comest not back again.
The warm sun riseth and setteth,
The night bringeth moistening dew,
But the soul that longeth forgetteth
The warmth and the moisture too;
In the hot sun rising and setting
There is naught save feverish pain;
There are tears in the night-dews wetting —
Thou comest not back again.
Thy voice in mine ear still mingles
With the voices of whisp'ring trees;
Thy kiss on my cheek still tingles
At each kiss of the summer breeze;
While dreams of the past are thronging
For substance of shades in vain,
I am waiting, watching, and longing —
Thou comest not back again.
Waiting and watching ever,
Longing and lingering yet,
Leaves rustle and corn-stalks quiver,
Winds murmur and waters fret;
No answer they bring, no greeting,
No speech save that sad refrain,
Nor voice, save an echo repeating —
He cometh not back again.
Elspeth:
Thine eldest sister is wedded to Max;
With Biorn, Hilda hath cast her lot.
If the husbands vanish'd, and left no tracks,
Would the wives have cause for sorrow, I wot?
Thora:
How well I remember that dreary ride;
37
How I sigh'd for the lands of ice and snow,
In the trackless wastes of the desert wide,
With the sun o'erhead and the sand below;
'Neath the scanty shades of the feathery palms,
How I sigh'd for the forest of sheltering firs,
Whose shadows environ'd the Danish farms,
Where I sang and sported in childish years.
On the fourteenth day of our pilgrimage
We stayed at the foot of a sandhill high;
Our fever'd thirst we could scarce assuage
At the brackish well that was nearly dry,
And the hot sun rose, and the hot sun set,
And we rode all the day through a desert land,
And we camp'd where the lake and the river met,
On sedge and shingle and shining sand:
Enfolded in Hugo's cloak I slept,
Or watch'd the stars while I lay awake;
And close to our feet the staghound crept,
And the horses were grazing beside the lake;
Now we own castles and serving men,
Lands and revenues. What of that?
Hugo the Norman was kinder then,
And happier was Thora of Armorat.
Elspeth:
Nay, I warn'd thee, with Norman sails unfurl'd
Above our heads, when we wished thee joy,
That men are the same all over the world,
They will worship only the newest toy;
Yet Hugo is kind and constant too,
Though somewhat given to studies of late;
Biorn is sottish, and Max untrue,
And worse than thine is thy sisters' fate.
But a shadow darkens the chamber door.
Enter THURSTON.
Thurston:
'Tis I, Lady Thora; our lord is near.
My horse being fresher, I rode before;
Both he and Eric will soon be here.
38
Thora:
Good Thurston, give me your hand. You are
Most welcome. What has delayed you thus?
Thurston:
Both by sea and land we have travell'd far,
Yet little of note has happened to us —
We were wreck'd on the shores of Brittany,
Near the coast of Morbihan iron-bound;
The rocks were steep and the surf ran high,
Thy kinsman, Eric, was well-nigh drown'd.
By a swarm of knaves we were next beset,
Who took us for corsairs; then released
By a Breton count, whose name I forget.
Now I go, by your leave, to tend my beast.
[He goes out.]
Elspeth:
That man is rude and froward of speech:
My ears are good, though my sight grows dim.
Thora:
Thurston is faithful. Thou canst not teach
Courtly nor servile manners to him.
SCENE — The Castle Hall.
THURSTON, RALPH, EUSTACE, and other followers of HUGO,
seated at a long table. HAROLD seated apart.
Thurston:
Who is that stranger, dark and tall,
On the wooden settle next to the wall —
Mountebank, pilgrim, or wandering bard?
Eustace:
To define his calling is somewhat hard;
Lady Thora has taken him by the hand
Because he has come from the Holy Land.
39
Pilgrims and palmers are all the rage
With her, since she shared in that pilgrimage
With Hugo. The stranger came yesterday,
And would have gone on, but she bade him stay.
Besides, he sings in the Danish tongue
The songs she has heard in her childhood sung.
That's all I know of him, good or bad;
In my own opinion he's somewhat mad.
You must raise your voice if you speak with him,
And he answers as though his senses were dim.
Thurston (to Harold):
Good-morrow, sir stranger.
Harold: Good-morrow, friend.
Thurston:
Where do you come from? and whither wend?
Harold:
I have travelled of late with the setting sun
At my back; and as soon as my task is done
I purpose to turn my face to the north —
Yet we know not what a day may bring forth.
Thurston:
Indeed we don't.
(To Eustace, aside): Nay, I know him now
By that ugly scar that crosses his brow;
And the less we say to him the better.
Your judgment is right to the very letter —
The man is mad.
Eustace: But harmless, I think;
He eats but little, eschews strong drink,
And only speaks when spoken to first.
Thurston:
Harmless or not, he was once the worst
And bitterest foe Lord Hugo had;
And yet his story is somewhat sad.
40
Eustace:
May I hear it?
Thurston: Nay, I never reveal
What concerns me not. Our lord may conceal
Or divulge at pleasure his own affairs, —
Not even his comrade Eric shares
His secrets; though Eric thinks him wise,
Which is more than I do, for I despise
That foolish science he learnt in Rome.
He dreams and mopes when he sits at home,
And now he's not much better abroad;
'Tis hard to follow so tame a lord.
'Twixt us two, he won't be worth a rush
If he will persist in his studies ——
Eustace: Hush!
Ralph has persuaded our guest to sing.
Thurston:
I have known the day when his voice would ring
Till the rafters echoed.
Eustace: 'Tis pleasant still,
Though far too feeble this hall to fill.
Harold (sings):
On the current, where the wide
Windings of the river
Eddy to the North Sea tide,
Shall I in my shallop glide,
As I have done at her side?
Never! never! never!
In the forest, where the firs,
Pines, and larches quiver
To the northern breeze that stirs,
Shall my lips be press'd to hers,
As they were in by-gone years?
Never! never! never!
41
In the battle on the plain,
Where the lance-shafts shiver,
And the sword-strokes fall like rain,
Shall I bear her scarf again
As I have done — not in vain?
Never! never! never!
In a fairer, brighter land,
Where the saints rest ever,
Shall I once more see her stand,
White, amidst a white-robed band,
Harp and palm-branch in her hand?
Never! never! never!
SCENE — The Same.
EUSTACE, THURSTON, and followers of HUGO. HAROLD.
Enter, by the hall door, HUGO, ERIC, and THORA.
Eustace (and others standing up):
Welcome, Lord Hugo!
Hugo: Welcome or not,
Thanks for your greeting all.
Ha, Eustace! what complaints hast thou got?
What grievances to recall?
Eustace:
Count William came with a numerous band,
Ere the snows began to fall,
And slew a buck on your lordship's land,
Within a league of the wall.
Hugo:
Count William has done to us no more
Than we to him. In his vineyard
Last summer, or later, maybe, a boar
Was slaughter'd by Thurston's whinyard.
42
Thurston:
Aye, Hugo! But William kept the buck,
I will wager marks a score,
Though the tale is new to me; and, worse luck,
You made me give back the boar.
Harold (advancing):
Lord Hugo!
Hugo: What! Art thou living yet?
I scarcely knew thee, Sir Dane!
And 'tis not so very long since we met.
Harold:
'Twill be long ere we meet again. (gives a letter)
This letter was traced by one now dead
In the Holy Land; and I
Must wait till his dying request is read,
And in his name ask the reply.
Thora (aside):
Who is that stranger, Hugo?
Hugo: By birth
He is a countryman of thine,
Thora. What writing is this on earth?
I can scarce decipher a line.
Harold:
The pen in the clutch of death works ill.
Hugo:
Nay, I read now; the letters run
More clearly.
Harold: Wilt grant the request?
Hugo: I will.
Harold:
Enough! Then my task is done. (He holds out his hand.)
Hugo, I go to a far-off land,
43
Wilt thou say, "God speed thee!" now?
Hugo:
Sir Harold, I cannot take thy hand,
Because of my ancient vow.
Harold:
Farewell, then.
Thora: Friend, till the morning wait.
On so wild a night as this
Thou shalt not go from my husband's gate;
The path thou wilt surely miss.
Harold:
I go. Kind lady, some future day
Thy care will requited be.
Thora:
Speak, Hugo, speak.
Hugo: He may go or stay,
It matters little to me.
[Harold goes out.]
Thora:
Husband, that man is ill and weak;
On foot he goes and alone
Through a barren moor in a night-storm bleak.
Eric:
Now I wonder where he has gone!
Hugo:
Indeed, I have not the least idea;
The man is certainly mad.
He wedded my sister, Dorothea,
And used her cruelly bad.
He was once my firmest and surest friend,
And once my deadliest foe;
But hate and friendship both find their end —
Now I heed not where he may go.
44
SCENE — A Chamber in the Castle.
HUGO, THORA, and ERIC.
Hugo:
That letter that came from Palestine,
By the hands of yon wandering Dane,
Will cost me a pilgrimage to the Rhine.
Thora:
Wilt thou travel so soon again?
Hugo:
I can scarce refuse the dying request
Of my comrade, Baldwin, now;
His bones are dust. May his soul find rest
He once made a foolish vow,
That at Englemehr, 'neath the watchful care
Of the Abbess, his child should stay,
For a season at least. To escort her there
I must start at the break of day.
Thora:
Is it Agatha that goes, or Clare?
Hugo:
Nay, Clare is dwelling in Spain
With her spouse.
Thora: 'Tis Agatha. She is fair,
I am told; but giddy and vain.
Eric:
Some musty tales on my memory grow
Concerning Count Baldwin's vow;
Thou knew'st his daughter?
Hugo: Aye, years ago.
I should scarcely know her now.
45
It seems, when her father's vow was made,
She was taken sorely ill;
Then he travell'd, and on his return was stay'd;
He could never his oath fulfil.
Eric:
If rightly I've heard, 'twas Agatha
That fled with some Danish knight —
I forget the name.
Hugo: Nay, she fled not far;
She returned again that night.
Thora:
For a nun, I fear, she is too self-willed.
Hugo:
That is no affair of mine.
My task is over, my word fulfilled,
Should I bring her safe to the Rhine.
Come, Thora, sing.
Thora: Nay, I cannot sing,
Nor would I now if I could.
Sing thou.
Hugo: I will, though my voice should bring
No sound save a discord rude.
(Sings.)
Where the storm in its wrath hath lighted,
The pine lies low in the dust;
And the corn is withered and blighted,
Where the fields are red with the rust;
Falls the black frost, nipping and killing,
Where its petals the violet rears,
And the wind, though tempered, is chilling
To the lamb despoiled by the shears.
The strong in their strength are shaken,
The wise in their wisdom fall;
And the bloom of beauty is taken —
Strength, wisdom, beauty, and all,
46
They vanish, their lot fulfilling,
Their doom approaches and nears,
But the wind, though tempered, is chilling
To the lamb despoiled by the shears.
'Tis the will of a Great Creator,
He is wise, His will must be done,
And it cometh sooner or later;
And one shall be taken, and one
Shall be left here, toiling and tilling,
In this vale of sorrows and tears,
Where the wind, though tempered, is chilling
To the lamb despoiled by the shears.
Tell me, mine own one, tell me,
The shadows of life and the fears
Shall neither daunt me nor quell me,
While I can avert thy tears:
Dost thou shrink, as I shrink, unwilling
To realise lonely years?
Since the wind, though tempered, is chilling
To the lamb despoiled by the shears.
Enter HENRY.
Henry:
My lord, Father Luke craves audience straight,
He has come on foot from the chapel;
Some stranger perished beside his gate
When the dawn began to dapple.
SCENE — A Chapel Not Very Far from Hugo's Castle.
HUGO, ERIC, and two Monks (LUKE and HUBERT). The dead body of HAROLD.
Luke:
When the dawn was breaking,
Came a faint sound, waking
Hubert and myself; we hurried to the door,
Found the stranger lying
47
At the threshold, dying.
Somewhere have I seen a face like his before.
Hugo:
Harold he is hight.
Only yester-night
From our gates he wander'd, in the driving hail;
Well his face I know,
Both as friend and foe;
Of my followers only Thurston knows his tale.
Luke:
Few the words he said,
Faint the signs he made,
Twice or thrice he groaned; quoth Hubert, "Thou hast sinn'd.
This is retribution,
Seek for absolution;
Answer me — then cast thy sorrows to the wind.
Do their voices reach thee,
Friends who failed to teach thee,
In thine earlier days, to sunder right from wrong?
Charges 'gainst thee cited,
Cares all unrequited,
Counsels spurned and slighted — do they press and throng?"
But he shook his head.
"'Tis not so," he said;
"They will scarce reproach me who reproached of yore.
If their counsels good,
Rashly I withstood;
Having suffered longer, I have suffered more."
"Do their curses stun thee?
Foes who failed to shun thee,
Stricken by rash vengeance, in some wild career,
As the barbed arrow
Cleaveth bone and marrow,
From those chambers narrow — do they pierce thine ear?"
And he made reply,
Laughing bitterly,
"Did I fear them living — shall I fear them dead?
Blood that I have spilt
Leaveth little guilt;
48
On the hand it resteth, scarcely on the head."
"Is there one whom thou
May'st have wronged ere now,
Since remorse so sorely weigheth down thine heart?
By some saint in heaven,
Sanctified and shriven,
Would'st thou be forgiven ere thy soul depart?"
Not a word he said,
But he bowed his head
Till his temples rested on the chilly sods
And we heard him groan —
"Ah! mine own, mine own!
If I had thy pardon I might ask for God's."
Hubert raised him slowly,
Sunrise, faint and holy,
Lit the dead face, placid as a child's might be.
May the troubled spirit,
Through Christ's saving merit,
Peace and rest inherit. Thus we sent for thee.
Hugo:
God o'erruleth fate.
I had cause for hate;
In this very chapel, years back, proud and strong,
Joined by priestly vows,
He became the spouse
Of my youngest sister, to her bitter wrong.
And he wrought her woe,
Making me his foe;
Not alone unfaithful — brutal, too, was he.
She had scarce been dead
Three months, ere he fled
With Count Baldwin's daughter, then betrothed to me.
Fortune straight forsook him,
Vengeance overtook him;
Heavy crimes will bring down heavy punishment.
All his strength was shatter'd,
Even his wits were scatter'd,
Half-deranged, half-crippled, wandering he went.
We are unforgiving
49
While our foes are living;
Yet his retribution weigh'd so heavily
That I feel remorse,
Gazing on his corpse,
For my rudeness when he left our gates to die.
And his grave shall be
'Neath the chestnut tree,
Where he met my sister many years ago;
Leave that tress of hair
On his bosom there —
Wrap the cerecloth round him! Eric, let us go.
SCENE — A Room in the Castle.
HUGO and ERIC. Early morning.
Hugo:
The morn is fair, the weary miles
Will shorten 'neath the summer's wiles;
Pomona in the orchard smiles,
And in the meadow, Flora!
And I have roused a chosen band
For escort through the troubled land;
And shaken Elspeth by the hand,
And said farewell to Thora.
Comrade and kinsman — for thou art
Comrade and kin to me — we part
Ere nightfall, if at once we start,
We gain the dead Count's castle.
The roads are fair, the days are fine,
Ere long I hope to reach the Rhine.
Forsooth, no friend to me or mine
Is that same Abbot Basil;
I thought he wronged us by his greed.
My father sign'd a foolish deed
For lack of gold in time of need,
And thus our lands went by us;
Yet wrong on our side may have been:
As far as my will goes, I ween,
'Tis past, the grudge that lay between
50
Us twain. Men call him pious —
And I have prosper'd much since then,
And gain'd for one lost acre ten;
And even the ancient house and glen
Rebought with purchase-money.
He, too, is wealthy; he has got
By churchly rights a fertile spot,
A land of corn and wine, I wot,
A land of milk and honey.
Now, Eric, change thy plans and ride
With us; thou hast no ties, no bride.
Eric:
Nay, ties I have, and time and tide,
Thou knowest, wait for no man;
And I go north; God's blessing shuns
The dwellings of forgetful sons,
That proverb he may read who runs,
In Christian lore or Roman.
My good old mother she hath heard,
For twelve long months, from me no word;
At thought of her my heart is stirr'd,
And even mine eyes grow moister.
Greet Ursula from me; her fame
Is known to all. A nobler dame,
Since days of Clovis, ne'er became
The inmate of a cloister.
Our paths diverge, yet we may go
Together for a league or so;
I, too, will join thy band below
When thou thy bugle windest.
[Eric goes out.]
Hugo:
From weaknesses we stand afar,
On us unpleasantly they jar;
And yet the stoutest-hearted are
The gentlest and the kindest.
My mother loved me tenderly;
Alas! her only son was I.
I shudder'd, but my lids were dry,
By death made orphan newly.
51
A braver man than me, I swear,
Who never comprehended fear,
Scarce names his mother, and the tear,
Unbidden, springs unruly.
SCENE — A Road on the Norman Frontiers.
HUGO, AGATHA, ORION, THURSTON, and armed attendants, riding slowly.
Agatha:
Sir Knight, what makes you so grave and glum?
At times I fear you are deaf or dumb,
Or both.
Hugo: And yet, should I speak the truth,
There is little in common 'twixt us, forsooth;
You would think me duller, and still more vain,
If I uttered the thoughts that fill my brain;
Since the matters with which my mind is laden
Would scarcely serve to amuse a maiden.
Agatha:
I am so foolish and you are so wise,
'Tis the meaning your words so ill disguise.
Alas! my prospects are sad enough:
I had rather listen to speeches rough
Than muse and meditate silently
On the coming loss of my liberty.
Sad hope to me can my future bring,
Yet, while I may, I would prattle and sing,
Though it only were to try and assuage
The dreariness of my pilgrimage.
Hugo:
Prattle and sing to your heart's content,
And none will offer impediment.
Agatha (sings):
We were playmates in childhood, my sister and I,
Whose playtime with childhood is done;
52
Through thickets where briar and bramble grew high,
Barefooted I've oft seen her run.
I've known her, when mists on the moorland hung white,
Bareheaded past nightfall remain;
She has followed a landless and penniless knight
Through battles and sieges in Spain.
But I pulled the flower, and shrank from the thorn,
Sought the sunshine, and fled from the mist;
My sister was born to face hardship with scorn —
I was born to be fondled and kiss'd.
Hugo (aside):
She has a sweet voice.
Orion: And a sweet face, too —
Be candid for once, and give her her due.
Agatha:
Your face grows longer, and still more long,
Sir Scholar! how did you like my song?
Hugo:
I thought it rather a silly one.
Agatha:
You are far from a pleasant companion.
SCENE — An Apartment in a Wayside Inn.
HUGO and AGATHA. Evening.
Hugo:
I will leave you now — we have talked enough,
And for one so tenderly reared and nursed
This journey is wearisome, perhaps, and rough.
Agatha: Will you not finish your story first?
53
Hugo:
I repent me that I began it now,
'Tis a dismal tale for a maiden's ears;
Your cheek is pale already, your brow
Is sad, and your eyes are moist with tears.
Agatha:
It may be thus, I am lightly vexed,
But the tears will lightly come and go;
I can cry one moment and laugh the next,
Yet I have seen terrors, as well you know.
I remember that flight through moss and fern,
The moonlit shadows, the hoofs that rolled
In fierce pursuit, and the ending stern,
And the hawk that left his prey on the wold.
Hugo:
I have sorrowed since that I left you there:
Your friends were close behind on the heath,
Though not so close as I thought they were.
(Aside.) Now I will not tell her of Harold's death.
Agatha:
'Tis true, I was justly punished, and men,
As a rule, of pity have little share;
Had I died you had cared but little then.
Hugo: But little then, yet now I should care
More than you think for. Now, good-night.
Tears still? Ere I leave you, child, alone,
Must I dry your cheeks?
Agatha: Nay, I am not quite
Such a child but what I can dry my own.
[Hugo goes out. Agatha retires.]
Orion (singing outside the window of Agatha's chamber):
'Neath the stems with blossoms laden,
'Neath the tendrils curling,
I, thy servant, sing, oh, maiden!
I, thy slave, oh, darling!
54
Lo! the shaft that slew the red deer,
At the elk may fly too.
Spare them not! The dead are dead, dear,
Let the living die too.
Where the wiles of serpent mingle,
And the looks of dove lie,
Where small hands in strong hands tingle,
Loving eyes meet lovely:
Where the harder natures soften,
And the softer harden —
Certes! such things have been often
Since we left Eve's garden.
Sweeter follies herald sadder
Sins — look not too closely;
Tongue of asp and tooth of adder
Under leaf of rose lie.
Warned, advised in vain, abandon
Warning and advice too,
Let the child lay wilful hand on
Den of cockatrice too.
I, thy servant, or thy master,
One or both — no matter;
If the former — firmer, faster,
Surer still the latter —
Lull thee, soothe thee with my singing,
Bid thee sleep, and ponder
On my lullabies still ringing
Through thy dreamland yonder.
SCENE — A Wooded Rising Ground, Near the Rhine.
HUGO and AGATHA resting under the trees. THURSTON, EUSTACE,
and followers a little apart. ORION. (Noonday.)
The Towers of the Convent in the distance.
Agatha:
I sit on the greensward, and hear the bird sing,
55
'Mid the thickets where scarlet and white blossoms cling;
And beyond the sweet uplands all golden with flower,
It looms in the distance, the grey convent tower.
And the emerald earth and the sapphire-hued sky
Keep telling me ever my spring has gone by;
Ah! spring premature, they are tolling thy knell,
In the wind's soft adieu, in the bird's sweet farewell.
Oh! why is the greensward with garlands so gay,
That I quail at the sight of my prison-house grey?
Oh! why is the bird's note so joyous and clear?
The caged bird must pine in a cage doubly drear.
Hugo:
May the lances of Dagobert harry their house,
If they coax or intimidate thee to take vows;
May the freebooters pillage their shrines, should they dare
Touch with their scissors thy glittering hair.
Our short and sweet journey now draws to an end,
And homeward my sorrowful way I must wend;
Oh, fair one! oh, loved one! I would I were free,
To squander my life in the greenwood with thee.
Orion (aside):
Ho! seeker of knowledge, so grave and so wise,
Touch her soft curl again — look again in her eyes;
Forget for the nonce musty parchments, and learn
How the slow pulse may quicken — the cold blood may burn.
Ho! fair, fickle maiden, so blooming and shy!
The old love is dead, let the old promise die!
Thou dost well, thou dost wise, take the word of Orion,
"A living dog always before a dead lion!"
Thurston:
Ye varlets, I would I knew which of ye burst
Our wine-skin — what, ho! must I perish with thirst!
Go, Henry, thou hast a glib tongue, go and ask
Thy lord to send Ralph to yon inn for a flask.
Henry:
Nay, Thurston, not so; I decline to disturb
56
Our lord for the present; go thou, or else curb
Thy thirst, or drink water, as I do.
Thurston: Thou knave
Of a page, dost thou wish me the colic to have?
Orion (aside):
That clown is a thoroughbred Saxon. He thinks
With pleasure on naught save hard blows and strong drinks;
In hell he will scarce go athirst if once given
An inkling of any good liquors in heaven.
Hugo:
Our Pontiff to manhood at Englemehr grew,
The priests there are many, the nuns are but few.
I love not the Abbot — 'tis needless to tell
My reason; but all of the Abbess speak well.
Agatha:
Through vineyards and cornfields beneath us, the Rhine
Spreads and winds, silver-white, in the merry sunshine;
And the air, overcharged with a subtle perfume,
Grows faint from the essence of manifold bloom.
Hugo:
And the tinkling of bells, and the bleating of sheep,
And the chaunt from the fields, where the labourers reap
The earlier harvest, comes faint on the breeze,
That whispers so faintly in hedgerows and trees.
Orion:
And a waggon wends slow to those turrets and spires,
To feed the fat monks and the corpulent friars;
It carries the corn, and the oil, and the wine,
The honey and milk from the shores of the Rhine.
The oxen are weary and spent with their load,
They pause, but the driver doth recklessly goad;
Up yon steep, flinty rise they have staggered and reeled,
Even devils may pity dumb beasts of the field.
57
Agatha (sings):
Oh! days and years departed,
Vain hopes, vain fears that smarted,
I turn to you sad-hearted —
I turn to you in tears!
Your daily sun shone brightly,
Your happy dreams came nightly,
Flowers bloomed and birds sang lightly,
Through all your hopes and fears!
You halted not, nor tarried,
Your hopes have all miscarried,
And even your fears are buried,
Since fear with hope must die.
You halted not, but hasted,
And flew past, childhood wasted,
And girlhood scarcely tasted,
Now womanhood is nigh.
Yet I forgive your wronging,
Dead seasons round me thronging,
With yearning and with longing,
I call your bitters sweet.
Vain longing, and vain yearning,
There now is no returning;
Oh! beating heart and burning,
Forget to burn and beat!
Oh! childish suns and showers,
Oh! girlish thorns and flowers,
Oh! fruitless days and hours,
Oh! groundless hopes and fears:
The birds still chirp and twitter,
And still the sunbeams glitter:
Oh! barren years and bitter,
Oh! bitter, barren years!
SCENE — The Summit of a Burning Mountain.
Night. A terrific storm. ORION (undisguised).
58
Orion (sings):
From fathomless depths of abysses,
Where fires unquenchable burst,
From the blackness of darkness, where hisses
The brood of the serpent accurs'd;
From shrines where the hymns are the weeping
And wailing and gnashing of teeth,
Where the palm is the pang never sleeping,
Where the worm never dying is the wreath;
Where all fruits save wickedness wither,
Whence naught save despair can be gleaned —
Come hither! come hither! come hither!
Fall'n angel, fell sprite, and foul fiend.
Come hither! the bands are all broken,
And loosed in hell's innermost womb,
When the spell unpronounceable spoken
Divides the unspeakable gloom.
Evil Spirits approach. The storm increases.
Evil Spirits (singing):
We hear thee, we seek thee, on pinions
That darken the shades of the shade;
Oh! Prince of the Air, with dominions
Encompass'd, with powers array'd,
With majesty cloth'd as a garment,
Begirt with a shadowy shine,
Whose feet scorch the hill-tops that are meant
As footstools for thee and for thine.
Orion (sings):
How it swells through each pause of the thunder,
And mounts through each lull of the gust,
Through the crashing of crags torn asunder,
And the hurtling of trees in the dust;
With a chorus of loud lamentations,
With its dreary and hopeless refrain!
'Tis the cry of all tongues and all nations,
That suffer and shudder in vain.
59
Evil Spirits (singing):
'Tis the cry of all tongues and all nations;
Our song shall chime in with their strain;
Lost spirits blend their wild exultations
With the sighing of mortals in pain.
Orion (sings):
With just light enough to see sorrows
In this world, and terrors beyond,
'Twixt the day's bitter pangs and the morrow's
Dread doubts, to despair and despond,
Man lingers through toils unavailing
For blessings that baffle his grasp;
To his cradle he comes with a wailing,
He goes to his grave with a gasp.
Evil Spirits (singing):
His birth is a weeping and wailing,
His death is a groan and a gasp;
O'er the seed of the woman prevailing,
Thus triumphs the seed of the asp.
SCENE — Chamber of a Wayside Inn.
HUGO sitting alone. Evening.
Hugo:
And now the parting is over,
The parting should end the pain;
And the restless heart may recover,
And so may the troubled brain.
I am sitting within the chamber
Whose windows look on the porch,
Where the roses cluster and clamber;
We halted here on our march
With her to the convent going,
And now I go back alone:
Ye roses, budding and blowing,
Ye heed not though she is flown.
60
I remember the girlish gesture,
The sportive and childlike grace,
With which she crumpled and pressed your
Rose leaves to her rose-hued face.
Shall I think on her ways hereafter —
On those flashes of mirth and grief,
On that April of tears and laughter,
On our parting, bitterly brief?
I remember the bell at sunrise,
That sounded so solemnly,
Bidding monk, and prelate, and nun rise;
I rose ere the sun was high.
Down the long, dark, dismal passage,
To the door of her resting-place
I went, on a farewell message,
I trod with a stealthy pace.
There was no one there to see us
When she opened her chamber door.
"Miserere, mei Deus",
Rang faint from the convent choir.
I remember the dark and narrow
And scantily-furnished room;
And the gleam, like a golden arrow —
The gleam that lighted the gloom.
One couch, one seat, and one table,
One window, and only one —
It stands in the eastern gable,
It faces the rising sun;
One ray shot through it, and one light
On doorway and threshold played.
She stood within in the sunlight,
I stood without in the shade.
I remember that bright form under
The sheen of that slanting ray.
I spoke — "For life we must sunder,
Let us sunder without delay.
Let us sever without preamble,
As brother and sister part,
For the sake of one pleasant ramble,
61
That will live in at least one heart."
Still the choir in my ears rang faintly,
In the distance dying away,
Sweetly and sadly and saintly,
Through arch and corridor grey!
And thus we parted for ever,
Between the shade and the shine;
Not as brother and sister sever —
I fondled her hands in mine.
Still the choir in my ears rang deaden'd
And dull'd, though audible yet;
And she redden'd, and paled, and redden'd —
Her lashes and lids grew wet.
Not as brother severs from sister,
My lips clung fast to her lips;
She shivered and shrank when I kissed her.
On the sunbeam drooped the eclipse.
I remember little of the parting
With the Abbot, down by the gate,
My men were eager for starting;
I think he pressed me to wait.
From the lands where convent and glebe lie,
From manors, and Church's right,
Where I fought temptation so feebly,
I, too, felt eager for flight.
Alas! the parting is over —
The parting, but not the pain —
Oh! sweet was the purple clover,
And sweet was the yellow grain;
And sweet were the woody hollows
On the summery Rhineward track;
But a winter untimely swallows
All sweets as I travel back.
Yet I feel assured, in some fashion,
Ere the hedges are crisp with rime,
I shall conquer this senseless passion,
'Twill yield to toil and to time.
I will fetter these fancies roaming;
Already the sun has dipped;
62
I will trim the lamps in the gloaming,
I will finish my manuscript.
Through the nightwatch unflagging study
Shall banish regrets perforce;
As soon as the east is ruddy
Our bugle shall sound "To Horse!"
SCENE — Another Wayside House, Near the Norman Frontier.
HUGO and ORION in a chamber. Evening.
Orion:
Your eyes are hollow, your step is slow,
And your cheek is pallid as though from toil,
Watching or fasting, by which I know
That you have been burning the midnight oil.
Hugo:
Aye, three nights running.
Orion: 'Twill never do
To travel all day, and study all night;
Will you join in a gallop through mist and dew,
In a flight that may vie with the eagle's flight?
Hugo:
With all my heart. Shall we saddle "Rollo"?
Orion:
Nay, leave him undisturb'd in his stall;
I have steeds he would hardly care to follow.
Hugo:
Follow, forsooth! he can lead them all.
Orion:
Touching his merits we will not quarrel;
But let me mount you for once; enough
Of work may await your favourite sorrel,
And the paths we must traverse to-night are rough.
63
But first let me mix you a beverage,
To invigorate your enfeebled frame.
[He mixes a draught and hands it to Hugo.]
All human ills this draught can assuage.
Hugo:
It hisses and glows like liquid flame;
Say, what quack nostrum is this thou'st brewed?
Speak out; I am learned in the chemist's lore.
Orion:
There is nothing but what will do you good;
And the drugs are simples; 'tis hellebore,
Nepenthe, upas, and dragon's blood,
Absinthe, and mandrake, and mandragore.
Hugo:
I will drink it, although, by mass and rood,
I am just as wise as I was before.
SCENE — A Rough, Hilly Country.
HUGO and ORION riding at speed on black horses.
Mountains in the distance. Night.
Hugo:
See! the sparks that fly from our hoof-strokes make
A fiery track that gleams in our wake;
Like a dream the dim landscape past us shoots,
Our horses fly.
Orion: They are useful brutes,
Though somewhat skittish; the foam is whit'ning
The crest and rein of my courser "Lightning";
He pulls to-night, being short of work,
And takes his head with a sudden jerk;
Still heel and steady hand on the bit,
For that is "Tempest" on which you sit.
Hugo:
64
'Tis the bravest steed that ever I back'd;
Did'st mark how he crossed yon cataract?
From hoof to hoof I should like to measure
The space he clear'd.
Orion: He can clear at leisure
A greater distance. Observe the chasm
We are nearing. Ha! did you feel a spasm
As we flew over it?
Hugo: Not at all.
Orion:
Nathless 'twas an ugly place for a fall.
Hugo:
Let us try a race to yon mountain high,
That rears its dusky peak 'gainst the sky.
Orion:
I won't disparage your horsemanship,
But your steed will stand neither spur nor whip,
And is hasty and hard to steer at times.
We must travel far ere the midnight chimes;
We must travel back ere the east is grey.
Ho! "Lightning"! "Tempest"! Away! Away!
[They ride on faster.]
SCENE — A Peak in a Mountainous Country Overhanging a Rocky Pass.
HUGO and ORION on black horses. Midnight.
Hugo:
These steeds are sprung from no common race,
Their vigour seems to annihilate space;
What hast thou brought me here to see?
Orion:
No boisterous scene of unhallow'd glee,
No sabbat of witches coarse and rude,
65
But a mystic and musical interlude;
You have long'd to explore the scrolls of Fate,
Dismount, as I do, and listen and wait.
[They dismount.]
Orion (chanting):
Spirits of earth, and air, and sea,
Spirits unclean, and spirits untrue,
By the symbols three that shall nameless be,
One of your masters calls on you.
Spirits (chanting in the distance):
From the bowels of earth, where gleams the gold;
From the air where the powers of darkness hold
Their court; from the white sea-foam,
Whence the white rose-tinted goddess sprung,
Whom poets of every age have sung,
Ever we come! we come!
Hugo:
How close to our ears the thunder peals!
How the earth beneath us shudders and reels!
A Voice (chanting):
Woe to the earth! Where men give death!
And women give birth!
To the sons of Adam, by Cain or Seth!
Plenty and dearth!
To the daughters of Eve, who toil and spin,
Barren of worth!
Let them sigh, and sicken, and suffer sin!
Woe to the earth!
Hugo:
What is yon phantom large and dim
That over the mountain seems to swim?
Orion:
'Tis the scarlet woman of Babylon!
Hugo:
Whence does she come? Where has she gone?
66
And who is she?
Orion: You would know too much;
These are subjects on which I dare not touch;
And if I were to try and enlighten you,
I should probably fail, and possibly frighten you.
You had better ask some learned divine,
Whose opinion is p'rhaps worth as much as mine,
In his own conceit; and who, besides,
Could tell you the brand of the beast she rides.
What can you see in the valley yonder?
Speak out; I can hear you, for all the thunder.
Hugo:
I see four shadowy altars rise,
They seem to swell and dilate in size;
Larger and clearer now they loom,
Now fires are lighting them through the gloom.
A Voice (chanting):
The first a golden-hued fire shows,
A blood-red flame on the second glows,
The blaze on the third is tinged like the rose,
From the fourth a column of black smoke goes.
Orion:
Can you see all this?
Hugo: I see and hear;
The lights and hues are vivid and clear.
Spirits (sing at the first altar):
Hail, Mammon! while man buys and barters,
Thy kingdom in this world is sure;
Thy prophets thou hast and thy martyrs,
Great things in thy name they endure;
Thy fetters of gold crush the miser,
The usurer bends at thy shrine,
And the wealthier nations and the wiser
Bow with us at this altar of thine.
Spirits (sing at the second altar):
67
Hail, Moloch! whose banner floats blood-red,
From pole to equator unfurl'd,
Whose laws redly written have stood red,
And shall stand while standeth this world;
Clad in purple, with thy diadem gory,
Thy sceptre the blood-dripping steel,
Thy subjects with us give thee glory,
With us at thine altar they kneel.
Spirits (sing at the third altar):
Hail, Sovereign! whose fires are kindled
By sparks from the bottomless pit,
Has thy worship diminish'd or dwindled?
Do the yokes of thy slaves lightly sit?
Nay, the men of all climes and all races
Are stirr'd by the flames that now stir us;
Then (as we do) they fall on their faces,
Crying, "Hear us! Oh! Ashtaroth, hear us!"
Spirits (all in chorus):
The vulture her carrion swallows,
Returns to his vomit the dog.
In the slough of uncleanliness wallows
The he-goat, and revels the hog.
Men are wise with their schools and their teachers,
Men are just with their creeds and their priests;
Yet, in spite of their pedants and preachers,
They backslide in footprints of beasts!
Hugo:
From the smoky altar there seems to come
A stifled murmur, a droning hum.
Orion:
With that we have nothing at all to do,
Or, at least, not now, neither I nor you;
Though some day or other, possibly
We may see it closer, both you and I;
Let us visit the nearest altar first,
Whence the yellow fires flicker and burst,
Like the flames from molten ore that spring;
We may stand in the pale of the outer ring,
68
But forbear to trespass within the inner,
Lest the sins of the past should find out the sinner.
[They approach the first altar, and stand within the
outer circle which surrounds it, and near the inner.]
Spirits (sing):
Beneath us it flashes,
The glittering gold,
Though it turneth to ashes
And dross in the hold;
Yet man will endeavour,
By fraud or by strife,
To grasp it and never
To yield it with life.
Orion:
What can you see?
Hugo: Some decrepit shapes,
That are neither dwarfs, nor demons, nor apes;
In the hollow earth they appear to store
And rake together great heaps of ore.
Orion:
These are the gnomes, coarse sprites and rough;
Come on, of these we have seen enough.
[They approach second altar and stand as before.]
Spirits (singing):
Above us it flashes,
The glittering steel,
Though the red blood splashes
Where its victims reel;
Yet man will endeavour
To grapple the hilt,
And to wield the blade ever
Till his life be spilt.
Orion:
What see you now?
Hugo: A rocky glen,
69
A horrid jumble of fighting men,
And a face that somewhere I've seen before.
Orion:
Come on; there is naught worth seeing more,
Except the altar of Ashtaroth.
Hugo:
To visit that altar I am loth.
Orion:
Why so?
Hugo: Nay, I cannot fathom why,
But I feel no curiosity.
Orion:
Come on. Stand close to the inner ring,
And hear how sweetly these spirits sing.
[They approach third altar.]
Spirits (sing):
Around us it flashes,
The cestus of one
Born of white foam, that dashes
Beneath the white sun;
Let the mortal take heart, he
Has nothing to dare;
She is fair, Queen Astarte,
Her subjects are fair!
Orion:
What see you now, friend?
Hugo: Wood and wold,
And forms that look like the nymphs of old.
There is nothing here worth looking at twice.
I have seen enough.
Orion: You are far too nice;
Nevertheless, you must look again.
Those forms will fade.
70
Hugo: They are growing less plain.
They vanish. I see a door that seems
To open; a ray of sunlight gleams
From a window behind; a vision as fair
As the flush of dawn is standing there.
[He gazes earnestly.]
Orion (sings):
Higher and hotter the white flames glow,
And the adamant may be thaw'd like snow,
And the life for a single chance may go,
And the soul for a certainty.
Oh! vain and shallow philosopher,
Dost feel them quicken, dost feel them stir,
The thoughts that have stray'd again to HER
From whom thou hast sought to fly?
Lo! the furnace is heated till sevenfold;
Is thy brain still calm? Is thy blood still cold
To the curls that wander in ripples of gold,
On the shoulders of ivory?
Do the large, dark eyes, and the small, red mouth,
Consume thine heart with a fiery drouth,
Like the fierce sirocco that sweeps from the south,
When the deserts are parch'd and dry?
Aye, start and shiver and catch thy breath,
The sting is certain, the venom is death,
And the scales are flashing the fruit beneath,
And the fang striketh suddenly.
At the core the ashes are bitter and dead,
But the rind is fair and the rind is red,
It has ever been pluck'd since the serpent said,
Thou shalt NOT SURELY die.
[Hugo tries to enter the inner ring;
Orion holds him back; they struggle.]
Hugo:
Unhand me, slave! or quail to the rod!
Agatha! Speak! in the name of God!
71
[The vision disappears; the altars vanish.
Hugo falls insensible.]
SCENE — The Wayside House.
HUGO waking in his chamber. ORION unseen at first. Morning.
Hugo:
Vanish, fair and fatal vision!
Fleeting shade of fever'd sleep,
Chiding one whose indecision
Waking substance failed to keep;
Picture into life half starting,
As in life once seen before,
Parting somewhat sadly, parting
Slowly at the chamber door.
Were my waking senses duller?
Have I seen with mental eye
Light and shade, and warmth and colour,
Plainer than reality?
Sunlight that on tangled tresses
Every ripple gilds and tips;
Balm and bloom, and breath of kisses,
Warm on dewy, scarlet lips.
Dark eyes veiling half their splendour
'Neath their lashes' darker fringe,
Dusky, dreamy, deep and tender,
Passing smile and passing tinge;
Dimpling fast and flushing faster,
Ivory chin and coral cheek,
Pearly strings, by alabaster
Neck and arms made faint and weak;
Drooping, downcast lids enduring
Gaze of man unwillingly;
Sudden, sidelong gleams alluring,
Partly arch and partly shy.
72
Do I bless or curse that beauty?
Am I longing, am I loth?
Is it passion, is it duty
That I strive with, one or both?
Round about one fiery centre
Wayward thoughts like moths revolve.
[He sees Orion.]
Ha! Orion, thou didst enter
Unperceived. I pray thee solve
These two questions: Firstly, tell me,
Must I strive for wrong or right?
Secondly, what things befell me —
Facts, or phantasies — last night?
Orion:
First, your strife is all a sham, you
Know as well as I which wins;
Second, waking sins will damn you,
Never mind your sleeping sins;
Both your questions thus I answer;
Listen, ere you seek or shun:
I at least am no romancer,
What you long for may be won.
Turn again and travel Rhineward,
Tread once more the flowery path.
Hugo:
Aye, the flowery path that, sinward
Pointing, ends in sin and wrath.
Orion:
Songs by love-birds lightly caroll'd,
Even the just man may allure.
Hugo:
To his shame; in this wise Harold
Sinn'd, his punishment was sure.
Orion:
Nay, the Dane was worse than you are,
Base and pitiless to boot;
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Doubtless all are bad, yet few are
Cruel, false, and dissolute.
Hugo:
Some sins foreign to our nature
Seem; we take no credit when
We escape them.
Orion: Yet the creature,
Sin-created, lives to sin.
Hugo:
Be it so; come good, come evil,
Ride we to the Rhine again!
Orion (aside):
'Gainst the logic of the devil
Human logic strives in vain.
SCENE — A Camp Near the Black Forest.
RUDOLPH, OSRIC, DAGOBERT, and followers. ORION disguised as
one of the Free-lances. Mid-day.
Osric:
Now, by axe of Odin, and hammer of Thor,
And by all the gods of the Viking's war,
I swear we have quitted our homes in vain:
We have nothing to look to, glory nor gain.
Will our galley return to Norway's shore
With heavier gold, or with costlier store?
Will our exploits furnish the scald with a song?
We have travell'd too far, we have tarried too long.
Say, captains all, is there ever a village
For miles around that is worth the pillage?
Will it pay the costs of my men or yours
To harry the homesteads of German boors?
Have we cause for pride in our feats of arms
When we plunder the peasants or sack the farms?
I tell thee, Rudolph of Rothenstein,
74
That were thy soldiers willing as mine,
And I sole leader of this array,
I would give Prince Otto battle this day.
Dost thou call thy followers men of war?
Oh, Dagobert! thou whose ancestor
On the neck of the Caesar's offspring trod,
Who was justly surnamed "The Scourge of God".
Yet in flight lies safety. Skirmish and run
To forest and fastness, Teuton and Hun,
From the banks of the Rhine to the Danube's shore,
And back to the banks of the Rhine once more;
Retreat from the face of an armed foe,
Robbing garden and hen-roost where'er you go.
Let the short alliance betwixt us cease,
I and my Norsemen will go in peace!
I wot it never will suit with us,
Such existence, tame and inglorious;
I could live no worse, living single-handed,
And better with half my men disbanded.
Rudolph:
Jarl Osric, what would'st thou have me do?
'Gainst Otto's army our men count few;
With one chance of victory, fight, say I!
But not when defeat is a certainty.
If Rudiger joins us with his free-lances,
Our chance will be equal to many chances;
For Rudiger is both prompt and wary;
And his men are gallant though mercenary;
But the knave refuses to send a lance
Till half the money is paid in advance.
Dagobert:
May his avarice wither him like a curse!
I guess he has heard of our late reverse;
But, Rudolph, whether he goes or stays,
There is reason in what Jarl Osric says;
Of provisions we need a fresh supply,
And our butts and flasks are shallow or dry;
My men are beginning to grumble sadly,
'Tis no wonder, since they must fare so badly.
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Rudolph:
We have plenty of foragers out, and still
We have plenty of hungry mouths to fill;
And, moreover, by some means, foul or fair,
We must raise money; 'tis little I care,
So long as we raise it, whence it comes.
Osric:
Shall we sit till nightfall biting our thumbs?
The shortest plan is ever the best;
Has anyone here got aught to suggest?
Orion:
The cornfields are golden that skirt the Rhine,
Fat are the oxen, strong is the wine,
In those pleasant pastures, those cellars deep,
That o'erflow with the tears that those vineyards weep;
Is it silver you stand in need of, or gold?
Ingot or coin? There is wealth untold
In the ancient convent of Englemehr;
That is not so very far from here.
The Abbot, esteem'd a holy man,
Will hold what he has and grasp what he can;
The cream of the soil he loves to skim,
Why not levy a contribution on him?
Dagobert:
The stranger speaks well; not far away
That convent lies; and one summer's day
Will suffice for a horseman to reach the gate;
The garrison soon would capitulate,
Since the armed retainers are next to none,
And the walls, I wot, may be quickly won.
Rudolph:
I kept those walls for two months or more,
When they feared the riders of Melchior!
That was little over three years ago.
Their Abbot is thrifty, as well I know;
He haggled sorely about the price
Of our service.
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Dagobert: Rudolph, he paid thee twice.
Rudolph:
Well, what of that? Since then I've tried
To borrow from him; now I know he lied
When he told me he could not spare the sum
I asked. If we to his gates should come,
He could spare it though it were doubled; and still,
This war with the Church I like it ill.
Osric:
The creed of our fathers is well-nigh dead,
And the creed of the Christian reigns in its stead
But the creed of the Christian, too, may die,
For your creeds or your churches what care I!
If there be plunder at Englemehr,
Let us strike our tents and thitherward steer.
SCENE — A Farm-house on the Rhine (About a mile from the Convent).
HUGO in chamber alone. Enter ERIC.
Eric:
What, Hugo, still at the Rhine! I thought
You were home. You have travell'd by stages short.
Hugo (with hesitation):
Our homeward march was labour in vain,
We had to retrace our steps again;
It was here or hereabouts that I lost
Some papers of value; at any cost
I must find them; and which way lies your course?
Eric:
I go to recruit Prince Otto's force.
I cannot study as you do; I
Am wearied with inactivity;
So I carry a blade engrim'd with rust
(That a hand sloth-slacken'd has, I trust,
Not quite forgotten the way to wield),
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To strike once more on the tented field.
Hugo:
Fighting is all a mistake, friend Eric,
And has been so since the age Homeric,
When Greece was shaken and Troy undone,
Ten thousand lives for a worthless one.
Yet I blame you not; you might well do worse;
Better fight and perish than live to curse
The day you were born; and such has been
The lot of many, and shall, I ween,
Be the lot of more. If Thurston chooses
He may go with you. The blockhead abuses
Me and the life I lead.
Enter ORION.
Orion: Great news!
The Englemehr monks will shake in their shoes;
In the soles of their callous feet will shake
The barefooted friars. The nuns will quake.
Hugo: Wherefore?
Orion: The outlaw of Rothenstein
Has come with his soldiers to the Rhine,
Back'd by those hardy adventurers
From the northern forests of pines and firs,
And Dagobert's horse. They march as straight
As the eagle swoops to the convent gate.
Hugo:
We must do something to save the place.
Orion:
They are sure to take it in any case,
Unless the sum that they ask is paid.
Eric:
Some effort on our part must be made.
Hugo:
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'Tis not so much for the monks I care.
Eric:
Nor I; but the Abbess and nuns are there.
Orion:
'Tis not our business; what can we do?
They are too many, and we are too few;
And yet, I suppose, you will save, if you can,
That lady, your ward, or your kinswoman.
Hugo:
She is no kinswoman of mine;
How far is Otto's camp from the Rhine?
Orion:
Too far for help in such time of need
To be brought, though you used your utmost speed.
Eric:
Nay, that I doubt.
Hugo: And how many men
Have they?
Orion: To your one they could muster ten.
Eric:
I know Count Rudolph, and terms may be made
With him, I fancy; for though his trade
Is a rough one now, gainsay it who can,
He was once a knight and a gentleman.
And Dagobert, the chief of the Huns,
Bad as he is, will spare the nuns;
Though neither he nor the Count could check
Those lawless men, should they storm and sack
The convent. Jarl Osric, too, I know;
He is rather a formidable foe,
And will likely enough be troublesome;
But the others, I trust, to terms will come.
Hugo:
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Eric, how many men have you?
I can count a score.
Eric: I have only two.
Hugo:
At every hazard we must try to save
The nuns.
Eric: Count Rudolph shall think we have
A force that almost equals his own,
If I can confer with him alone.
Orion:
He is close at hand; by this time he waits
The Abbot's reply at the convent gates.
Hugo:
We had better send him a herald.
Eric: Nay,
I will go myself. [Eric goes out.]
Hugo: Orion, stay!
So this is the reed on which I've leaned,
These are the hopes thou hast fostered, these
The flames thou hast fanned. Oh, lying fiend!
Is it thus thou dost keep thy promises?
Orion:
Strong language, Hugo, and most unjust;
You will cry out before you are hurt —
You will live to recall your words, I trust.
Fear nothing from Osric or Dagobert,
These are your friends, if you only knew it,
And would take the advice of a friend sincere;
Neglect his counsels and you must rue it,
For I know by a sign the crisis is near.
Accept the terms of these outlaws all,
And be thankful that things have fallen out
Exactly as you would have had them fall —
You may save the one that you care about;
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Otherwise, how did you hope to gain
Access to her — on what pretence?
What were the schemes that worried your brain
To tempt her there or to lure her thence?
You must have bungled, and raised a scandal
About your ears, that might well have shamed
The rudest Hun, the veriest Vandal,
Long or ever the bird was tamed.
Hugo:
The convent is scarce surrounded yet,
We might reach and hold it against their force
Till another sun has risen and set;
And should I despatch my fleetest horse
To Otto ——
Orion: For Abbot, or Monk, or Friar,
Between ourselves, 'tis little you care
If their halls are harried by steel and fire:
Their avarice left your heritage bare.
Forsake them! Mitres, and cowls, and hoods
Will cover vices while earth endures;
Through the green and gold of the summer woods
Ride out with that pretty bird of yours.
If again you fail to improve your chance,
Why, then, my friend, I can only say
You are duller far than the dullest lance
That rides in Dagobert's troop this day.
"Faemina semper", frown not thus,
The girl was always giddy and wild,
Vain, and foolish, and frivolous,
Since she fled from her father's halls, a child.
I sought to initiate you once
In the mystic lore of the old Chaldean;
But I found you far too stubborn a dunce,
And your tastes are coarser and more plebeian.
Yet mark my words, for I read the stars,
And trace the future in yonder sky;
To the right are wars and rumours of wars,
To the left are peace and prosperity.
Fear naught. The world shall never detect
The cloven hoof, so carefully hid
81
By the scholar so staid and circumspect,
So wise for once to do as he's bid.
Remember what pangs come year by year
For opportunity that has fled;
And Thora in ignorance.
Hugo: Name not her!
I am sorely tempted to strike thee dead!
Orion:
Nay, I hardly think you will take my life,
The angel Michael was once my foe;
He had a little the best of our strife,
Yet he never could deal so stark a blow.
SCENE — A Chamber in the Nuns' Apartments of the Convent.
AGATHA and URSULA.
Agatha:
My sire in my childhood pledged my hand
To Hugo — I know not why —
They were comrades then, 'neath the Duke's command,
In the wars of Lombardy.
I thought, ere my summers had turned sixteen,
That mine was a grievous case;
Save once, for an hour, I had never seen
My intended bridegroom's face;
And maidens vows of their own will plight.
Unknown to my kinsfolk all
My love was vowed to a Danish knight,
A guest in my father's hall.
His foot fell lightest in merry dance,
His shaft never missed the deer;
He could fly a hawk, he could wield a lance,
Our wildest colt he could steer.
His deep voice ringing through hall or glen
Had never its match in song;
And little was known of his past life then,
Or of Dorothea's wrong.
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I loved him — Lady Abbess, I know
That my love was foolish now;
I was but a child five years ago,
And thoughtless as bird on bough.
One evening Hugo the Norman came,
And, to shorten a weary tale,
I fled that night (let me bear the blame)
With Harold by down and dale.
He had mounted me on a dappled steed,
And another of coal-black hue
He rode himself; and away at speed
We fled through mist and dew.
Of miles we had ridden some half a score,
We had halted beside a spring,
When the breeze to our ears through the still night bore
A distant trample and ring;
We listen'd one breathing space, and caught
The clatter of mounted men,
With vigour renewed by their respite short
Our horses dash'd through the glen.
Another league, and we listen'd in vain;
The breeze to our ears came mute;
But we heard them again on the spacious plain,
Faint tidings of hot pursuit.
In the misty light of a moon half hid
By the dark or fleecy rack,
Our shadows over the moorland slid,
Still listening and looking back.
So we fled (with a cheering word to say
At times as we hurried on),
From sounds that at intervals died away,
And at intervals came anon.
Another league, and my lips grew dumb,
And I felt my spirit quailing,
For closer those sounds began to come,
And the speed of my horse was failing.
"The grey is weary and lame to boot,"
Quoth Harold; "the black is strong,
And their steeds are blown with their fierce pursuit,
What wonder! our start was long.
Now, lady, behind me mount the black,
83
The double load he can bear;
We are safe when we reach the forest track,
Fresh horses and friends wait there."
Then I sat behind him and held his waist,
And faster we seemed to go
By moss and moor; but for all our haste
Came the tramp of the nearing foe.
A dyke through the mist before us hover'd,
And, quicken'd by voice and heel,
The black overleap'd it, stagger'd, recover'd;
Still nearer that muffled peal.
And louder on sward the hoof-strokes grew,
And duller, though not less nigh,
On deader sand; and a dark speck drew
On my vision suddenly,
And a single horseman in fleet career,
Like a shadow appear'd to glide
To within six lances' lengths of our rear,
And there for a space to bide.
Quoth Harold, "Speak, has the moon reveal'd
His face?" I replied, "Not so!
Yet 'tis none of my kinsfolk." Then he wheel'd
In the saddle and scanned the foe,
And mutter'd, still gazing in our wake,
"'Tis he; now I will not fight
The brother again, for the sister's sake,
While I can escape by flight."
"Who, Harold?" I asked; but he never spoke.
By the cry of the bittern harsh,
And the bull-frog's dull, discordant croak,
I guess'd that we near'd the marsh;
And the moonbeam flash'd on watery sedge
As it broke from a strip of cloud,
Ragged and jagged about the edge,
And shaped like a dead man's shroud.
And flagg'd and falter'd our gallant steed,
'Neath the weight of his double burden,
As we splash'd through water and crash'd through reed;
Then the soil began to harden,
And again we gain'd, or we seem'd to gain,
With our foe in the deep morass;
But those fleet hoofs thunder'd, and gain'd again,
84
When they trampled the firmer grass,
And I cried, and Harold again look'd back,
And bade me fasten mine eyes on
The forest, that loom'd like a patch of black
Standing out from the faint horizon.
"Courage, sweetheart! we are saved," he said;
"With the moorland our danger ends,
And close to the borders of yonder glade
They tarry, our trusty friends."
Where the mossy uplands rise and dip
On the edge of the leafy dell,
With a lurch, like the lurch of a sinking ship,
The black horse toppled and fell.
Unharm'd we lit on the velvet sward,
And even as I lit I lay,
But Harold uprose, unsheath'd his sword,
And toss'd the scabbard away.
And spake through his teeth, "Good brother-in-law,
Forbearance, at last, is spent;
The strife that thy soul hath lusted for
Thou shalt have to thy soul's content!"
While he spoke, our pursuer past us swept,
Ere he rein'd his war-horse proud,
To his haunches flung, then to the earth he leapt,
And my lover's voice rang loud:
"Thrice welcome! Hugo of Normandy,
Thou hast come at our time of need,
This lady will thank thee, and so will I,
For the loan of thy sorrel steed!"
And never a word Lord Hugo said,
They clos'd 'twixt the wood and the wold,
And the white steel flickered over my head
In the moonlight calm and cold;
'Mid the feathery grasses crouching low,
With face bow'd down to the dust,
I heard the clash of each warded blow,
The click of each parried thrust,
And the shuffling feet that bruis'd the lawn,
As they traversed here and there,
And the breath through the clench'd teeth heavily drawn
When breath there was none to spare;
85
Sharp ringing sword play, dull, trampling heel,
Short pause, spent force to regain,
Quick muffled footfall, harsh grating steel,
Sharp ringing rally again;
They seem'd long hours, those moments fleet,
As I counted them one by one,
Till a dead weight toppled across my feet,
And I knew that the strife was done.
When I looked up, after a little space,
As though from a fearful dream,
The moon was flinging on Harold's face
A white and a weird-like gleam;
And I felt mine ankles moist and warm
With the blood that trickled slow
From a spot on the doublet beneath his arm,
From a ghastly gash on his brow;
I heard the tread of the sorrel's hoof
As he bore his lord away;
They passed me slowly, keeping aloof,
Like spectres, misty and grey.
I thought Lord Hugo had left me there
To die, but it was not so;
Yet then for death I had little care,
My soul seem'd numb'd by the blow;
A faintness follow'd, a sickly swoon,
A long and a dreamless sleep,
And I woke to the light of a sultry noon
In my father's castled keep.
And thus, Lady Abbess, it came to pass
That my father vow'd his vow;
Must his daughter espouse the Church? Alas!
Is she better or wiser now?
For some are feeble and others strong,
And feeble am I and frail.
Mother! 'tis not that I love the wrong,
'Tis not that I loathe the veil,
But with heart still ready to go astray,
If assail'd by a fresh temptation,
I could sin again as I sinned that day,
For a girl's infatuation.
86
See! Harold, the Dane, thou say'st is dead,
Yet I weep NOT BITTERLY;
As I fled with the Dane, so I might have fled
With Hugo of Normandy.
Ursula:
My child, I advise no hasty vows,
Yet I pray that in life's brief span
Thou may'st learn that our Church is a fairer spouse
Than fickle and erring man;
Though fenced for a time by the Church's pale,
When that time expires thou'rt free;
And we cannot force thee to take the veil,
Nay, we scarce can counsel thee.
Enter the ABBOT hastily.
Basil (the Abbot):
I am sorely stricken with shame and grief,
It has come by the self-same sign,
A summons brief from the outlaw'd chief,
Count Rudolph of Rothenstein.
Lady Abbess, ere worse things come to pass,
I would speak with thee alone;
Alack and alas! for by the rood and mass
I fear we are all undone.
SCENE — A Farm-house Near the Convent.
A Chamber furnished with writing materials. HUGO, ERIC, and THURSTON
on one side; on the other OSRIC, RUDOLPH, and DAGOBERT.
Osric:
We have granted too much, ye ask for more;
I am not skill'd in your clerkly lore,
I scorn your logic; I had rather die
Than live like Hugo of Normandy:
I am a Norseman, frank and plain;
Ye must read the parchment over again.
87
Eric:
Jarl Osric, twice we have read this scroll.
Osric:
Thou hast read a part.
Eric: I have read the whole.
Osric:
Aye, since I attached my signature!
Eric:
Before and since!
Rudolph: Nay, of this be sure,
Thou hast signed; in fairness now let it rest.
Osric:
I had rather have sign'd upon Hugo's crest;
He has argued the question mouth to mouth
With the wordy lore of the subtle south;
Let him or any one of his band
Come and argue the question hand to hand.
With the aid of my battle-axe I will show
That a score of words are not worth one blow.
Thurston:
To the devil with thee and thy battle-axe;
I would send the pair of ye back in your tracks,
With an answer that even to thy boorish brain
Would scarce need repetition again.
Osric:
Thou Saxon slave to a milksop knight,
I will give thy body to raven and kite.
Thurston:
Thou liest; I am a freeborn man,
And thy huge carcase — in cubit and span
Like the giant's of Gath — 'neath Saxon steel,
Shall furnish the kites with a fatter meal.
88
Osric:
Now, by Odin!
Rudolph: Jarl Osric, curb thy wrath;
Our names are sign'd, our words have gone forth.
Hugo:
I blame thee, Thurston.
Thurston: And I, too, blame
Myself, since I follow a knight so tame!
[Thurston goes out.]
Osric:
The Saxon hound, he said I lied!
Rudolph:
I pray thee, good Viking, be pacified.
Osric:
Why do we grant the terms they ask?
To crush them all were an easy task.
Dagobert:
That know'st thou not; if it come to war,
They are stronger, perhaps, than we bargain for.
Eric:
Jarl Osric, thou may'st recall thy words —
Should we meet again.
Osric: Should we meet with swords,
Thou, too, may'st recall them to thy sorrow.
Hugo:
Eric! we dally. Sir Count, good-morrow.
SCENE — The Guest Chamber of the Convent.
HUGO, ERIC, and ORION.
89
Eric:
Hugo, their siege we might have tried;
This place would be easier fortified
Than I thought at first; it is now too late,
They have cut off our access to the gate.
Hugo:
I have weigh'd the chances and counted the cost,
And I know by the stars that all is lost
If we take up this quarrel.
Eric: So let it be!
I yield to one who is wiser than me. (Aside.)
Nevertheless, I have seen the day
When the stars would scarcely have bade us stay.
Enter the ABBOT, CYRIL, and other Monks.
Hugo:
Lord Abbot, we greet thee. Good fathers all,
We bring you greeting.
Orion (aside): And comfort small.
Abbot:
God's benediction on you, my sons.
Hugo:
May He save you, too, from Norsemen and Huns!
Since the gates are beleaguer'd and walls begirt
By the forces of Osric and Dagobert;
'Tis a heavy price that the knaves demand.
Abbot:
Were we to mortgage the Church's land
We never could raise what they would extort.
Orion (aside):
The price is too long and the notice too short.
Eric:
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And you know the stern alternative.
Abbot:
If we die we die, if we live we live;
God's will be done; and our trust is sure
In Him, though His chast'nings we endure.
Two messengers rode from here last night,
To Otto they carry news of our plight;
On my swiftest horses I saw them go.
Orion (aside):
Then his swiftest horses are wondrous slow.
Eric:
One of these is captive and badly hurt;
By the reckless riders of Dagobert
He was overtaken and well-nigh slain,
Not a league from here on the open plain.
Abbot:
But the other escap'd.
Eric: It may be so;
We had no word of him, but we know
That unless you can keep these walls for a day
At least, the Prince is too far away
To afford relief.
Abbot: Then a hopeless case
Is ours, and with death we are face to face.
Eric:
You have arm'd retainers.
Cyril (a Monk): Aye, some half score;
And some few of the brethren, less or more,
Have in youth the brunt of the battle bided,
Yet our armoury is but ill provided.
Hugo:
We have terms of truce from the robbers in chief,
Though the terms are partial, the truce but brief;
91
To Abbess, to nuns, and novices all,
And to every woman within your wall,
We can offer escort, and they shall ride
From hence in safety whate'er betide.
Abbot:
What escort, Hugo, canst thou afford?
Hugo:
Some score of riders who call me lord
Bide at the farm not a mile from here,
Till we rejoin them they will not stir;
My page and armourer wait below,
And all our movements are watch'd by the foe.
Strict stipulation was made, of course,
That, except ourselves, neither man nor horse
Should enter your gates — they were keen to shun
The chance of increasing your garrison.
Eric:
I hold safe conduct here in my hand,
Signed by the chiefs of that lawless band;
See Rudolph's name, no disgrace to a clerk,
And Dagobert's scrawl, and Osric's mark;
Jarl signed sorely against his will,
With a scratch like the print of a raven's bill;
But the foe have muster'd in sight of the gate.
For another hour they will scarcely wait;
Bid Abbess and dame prepare with haste.
Hugo:
Lord Abbot, I tell thee candidly
There is no great love between thou and I,
As well thou know'st; but, nevertheless,
I would we were more, or thy foes were less.
Abbot:
I will summon the Lady Abbess straight.
[The Abbot and Monks go out.]
Eric:
'Tis hard to leave these men to their fate,
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Norsemen and Hun will never relent;
Their day of grace upon earth is spent.
[Hugo goes out, followed by Orion.]
SCENE — The Corridor Outside the Guest Chamber.
HUGO pacing up and down. ORION leaning against the wall.
Hugo:
My day of grace with theirs is past.
I might have saved them; 'tis too late —
Too late for both. The die is cast,
And I resign me to my fate.
God's vengeance I await.
Orion:
The boundary 'twixt right and wrong
Is not so easy to discern;
And man is weak, and fate is strong,
And destiny man's hopes will spurn,
Man's schemes will overturn.
Hugo:
Thou liest, thou fiend! Not unawares
The sinner swallows Satan's bait,
Nor pits conceal'd nor hidden snares
Seeks blindly; wherefore dost thou prate
Of destiny and fate?
Orion:
Who first named fate? But never mind,
Let that pass by — to Adam's fall
And Adam's curse look back, and find
Iniquity the lot of all,
And sin original.
Hugo:
But I have sinn'd, repented, sinn'd,
Till seven times that sin may be
By seventy multiplied; the wind
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Is constant when compared with me,
And stable is the sea!
My hopes are sacrificed, for what?
For days of folly, less or more,
For years to see those dead hopes rot,
Like dead weeds scatter'd on the shore,
Beyond the surfs that roar!
Orion:
The wiles of Eve are swift to smite;
Aye, swift to smite and not to spare —
Red lips and round limbs sweet and white,
Dark eyes and sunny, silken hair,
Thy betters may ensnare.
Hugo:
Not so; the strife 'twixt hell and heaven
I felt last night, and well I knew
The crisis; but my aid was given
To hell. Thou'st known the crisis too,
For once thou'st spoken true.
Having foretold it, there remains
For grace no time, for hope no room;
Even now I seem to feel the pains
Of hell, that wait beyond the gloom
Of my dishonour'd tomb.
Thou who hast lived and died to save,
Us sinners, Christ of Galilee!
Thy great love pardon'd and forgave
The dying thief upon the tree,
Thou canst not pardon me!
Dear Lord! hear Thou my latest prayer,
For prayer must die since hope is dead;
Thy Father's vengeance let me bear,
Nor let my guilt be visited
Upon a guiltless head!
Ah! God is just! Full sure I am
94
He never did predestinate
Our souls to hell. Ourselves we damn —
[To Orion, with sudden passion]
Serpent! I know thee now, too late;
Curse thee! Work out thy hate!
Orion:
I hate thee not; thy grievous plight
Would move my pity, but I bear
A curse to which thy curse seems light!
Thy wrong is better than my right,
My day is darker than thy night;
Beside the whitest hope I share
How white is thy despair!
SCENE — The Chapel of the Convent.
URSULA, AGATHA, Nuns and Novices.
(Hymn of the Nuns):
Jehovah! we bless Thee,
All works of Thine hand
Extol Thee, confess Thee;
By sea and by land,
By mountain and river,
By forest and glen,
They praise Thee for ever!
And ever! Amen!
The heathen are raging
Against Thee, O Lord!
The ungodly are waging
Rash war against God!
Arise, and deliver
Us, sheep of Thy pen,
Who praise Thee for ever!
And ever! Amen!
Thou Shepherd of Zion!
95
Thy firstlings didst tear
From jaws of the lion,
From teeth of the bear;
Thy strength to deliver
Is strong now as then.
We praise Thee for ever!
And ever! Amen!
Thine arm hath delivered
Thy servants of old,
Hath scatter'd and shiver'd
The spears of the bold,
Hath emptied the quiver
Of bloodthirsty men.
We praise Thee for ever!
And ever! Amen!
Nathless shall Thy right hand
Those counsels fulfil
Most wise in Thy sight, and
We bow to Thy will;
Thy children quail never
For dungeon or den,
They praise Thee for ever!
And ever! Amen!
Though fierce tribulation
Endure for a space,
Yet God! our salvation!
We gain by Thy grace,
At end of life's fever,
Bliss passing man's ken;
There to praise Thee for ever!
And ever! Amen!
SCENE — The Guest Room of the Convent.
HUGO, ERIC, and ORION. Enter URSULA, AGATHA, and Nuns.
Ursula:
96
Hugo, we reject thine offers,
Not that we can buy
Safety from the Church's coffers,
Neither can we fly.
Far too great the price they seek is,
Let their lawless throng
Come, we wait their coming; weak is
Man, but God is strong.
Eric:
Think again on our proposals:
It will be too late
When the robbers hold carousals
On this side the gate.
Ursula:
For myself I speak and others
Weak and frail as I;
We will not desert our brothers
In adversity.
Hugo (to the Nuns):
Does the Abbess thus advance her
Will before ye all?
A Nun:
We will stay.
Hugo: Is this thine answer,
Agatha? The wall
Is a poor protection truly,
And the gates are weak,
And the Norsemen most unruly.
Come, then.
A Nun (to Agatha): Sister, speak!
Orion (aside to Hugo):
Press her! She her fears dissembling,
Stands irresolute;
She will yield — her limbs are trembling,
Though her lips are mute.
97
[A trumpet is heard without.]
Eric:
Hark! their savage war-horn blowing
Chafes at our delay.
Hugo:
Agatha, we must be going.
Come, girl!
Agatha (clinging to Ursula): Must I stay?
Ursula:
Nay, my child, thou shalt not make me
Judge; I cannot give
Orders to a novice.
Agatha: Take me,
Hugo! Let me live!
Eric (to Nuns):
Foolish women! will ye tarry,
Spite of all we say?
Hugo:
Must we use our strength and carry
You by force away?
Ursula:
Bad enough thou art, Sir Norman,
Yet thou wilt not do
This thing. Shame! — on men make war, man,
Not on women few.
Eric:
Heed her not — her life she barters,
Of her free accord,
For her faith; and, doubtless, martyrs
Have their own reward.
Ursula:
In the Church's cause thy father
98
Never grudged his blade —
Hugo, did he rue it?
Orion: Rather!
He was poorly paid.
Hugo:
Abbess, this is not my doing;
I have said my say;
How can I avert the ruin,
Even for a day,
Since they count two hundred fairly,
While we count a score;
And thine own retainers barely
Count a dozen more?
Agatha (kneeling to Ursula):
Ah! forgive me, Lady Abbess,
Bless me ere I go;
She who under sod and slab is
Lying, cold and low,
Scarce would turn away in anger
From a child so frail;
Not dear life, but deadly danger,
Makes her daughter quail.
Hugo:
Eric, will those faces tearful
To God's judgment seat
Haunt us?
Eric: Death is not so fearful.
Hugo: No, but life is sweet —
Sweet for once, to me, though sinful.
Orion (to Hugo): Earth is scant of bliss;
Wisest he who takes his skinful
When the chance is his.
(To Ursula):
Lady Abbess! stay and welcome
99
Osric's savage crew;
Yet when pains of death and hell come,
Thou thy choice may'st rue.
Ursula (to Orion):
What dost thou 'neath roof-trees sacred?
Man or fiend, depart!
Orion:
Dame, thy tongue is sharp and acrid,
Yet I bear the smart.
Ursula (advancing and raising up a crucifix):
I conjure thee by this symbol
Leave us!
[Orion goes out hastily.]
Hugo: Ha! the knave,
He has made an exit nimble;
Abbess! thou art brave.
Yet once gone, we're past recalling,
Let no blame be mine.
See, thy sisters' tears are falling
Fast, and so are thine.
Ursula:
Fare you well! The teardrop splashes
Vainly on the ice.
Ye will sorrow o'er our ashes
And your cowardice.
Eric:
Sorry am I, yet my sorrow
Cannot alter fate;
Should Prince Otto come to-morrow,
He will come too late.
Hugo:
Nay, old comrade, she hath spoken
Words we must not hear;
Shall we pause for sign or token —
Taunted twice with fear?
100
Yonder, hilt to hilt adjusted,
Stand the swords in which we trusted
Years ago. Their blades have rusted,
So, perchance, have we.
Ursula! thy words may shame us,
Yet we once were counted famous,
Morituri, salutamus,
Aut victuri, te! [They go out.]
SCENE — The Outskirts of Rudolph's Camp.
RUDOLPH, OSRIC, and DAGOBERT. HUGO.
Rudolph:
Lord Hugo! thy speech is madness;
Thou hast tax'd our patience too far;
We offer'd thee peace — with gladness,
We gladly accept thy war.
Dagobert:
And the clemency we extended
To thee and thine we recall;
And the treaty 'twixt us is ended —
We are ready to storm the wall.
Osric:
Now tear yon parchment to tatters;
Thou shalt make no further use
Of our safeguard; the wind that scatters
The scroll shall scatter the truce.
Hugo:
Jarl Osric, to save the spilling
Of blood, and the waste of life,
I am willing, if thou art willing,
With thee to decide this strife;
Let thy comrades draw their force back;
I defy thee to single fight,
I will meet thee on foot or horseback,
And God shall defend the right.
101
Rudolph:
No single combat shall settle
This strife; thou art overbold —
Thou hast put us all on our mettle,
Now the game in our hands we hold.
Dagobert:
Our lances round thee have hover'd,
Have seen where thy fellows bide;
Thy weakness we have discover'd,
Thy nakedness we have spied.
Osric:
And hearken, knight, to my story —
When sack'd are the convent shrines,
When the convent thresholds are gory,
And quaff'd are the convent wines:
When our beasts with pillage are laden,
And the clouds of our black smoke rise
From yon tower, one fair-haired maiden
Is singled as Osric's prize.
I will fit her with chain and collar
Of red gold, studded with pearls;
With bracelet of gold, Sir Scholar,
The queen of my captive girls.
Hugo (savagely):
May the Most High God of battles
The Lord and Ruler of fights,
Who breaketh the shield that rattles,
Who snappeth the sword that smites,
In whose hands are footmen and horsemen,
At whose breath they conquer or flee,
Never show me His mercy, Norseman!
If I show mercy to thee.
Osric:
What, ho! art thou drunk, Sir Norman?
Has the wine made thy pale cheek red?
Now, I swear by Odin and Thor, man,
Already I count thee dead.
102
Rudolph:
I crave thy pardon for baulking
The flood of thine eloquence,
But thou canst not scare us with talking,
I therefore pray thee go hence.
Osric:
Though I may not take up thy gauntlet,
Should we meet where the steel strikes fire,
'Twixt thy casque and thy charger's frontlet
The choice will perplex thy squire.
Hugo:
When the Norman rowels are goading,
When glitters the Norman glaive,
Thou shalt call upon Thor and Odin:
They shall not hear thee nor save.
"Should we meet!" Aye, the chance may fall so,
In the furious battle drive,
So may God deal with me — more, also!
If we separate, both alive!
SCENE — The Court-yard of the Old Farm.
EUSTACE and other followers of HUGO and ERIC lounging about.
Enter THURSTON hastily, with swords under his arm.
Thurston:
Now saddle your horses and girth them tight,
And see that your weapons are sharp and bright.
Come, lads, get ready as fast as you can.
Eustace:
Why, what's this bustle about, old man?
Thurston:
Well, it seems Lord Hugo has changed his mind,
As the weathercock veers with the shifting wind;
He has gone in person to Osric's camp,
103
To tell him to pack up his tents and tramp!
But I guess he won't.
Eustace: Then I hope he will,
They are plenty to eat us, as well as to kill.
Ralph:
And I hope he won't — I begin to feel
A longing to moisten my thirsty steel.
[They begin to saddle and make preparations
for a skirmish.]
Thurston:
I've a couple of blades to look to here.
In their scabbards I scarcely could make them stir
At first, but I'll sharpen them both ere long.
A Man-at-arms:
Hurrah for a skirmish! Who'll give us a song?
Thurston (sings, cleaning and sharpening):
Hurrah! for the sword! I hold one here,
And I scour at the rust and say,
'Tis the umpire this, and the arbiter,
That settles in the fairest way;
For it stays false tongues and it cools hot blood,
And it lowers the proud one's crest;
And the law of the land is sometimes good,
But the law of the sword is best.
In all disputes 'tis the shortest plan,
The surest and best appeal; —
What else can decide between man and man?
(Chorus of all):
Hurrah! for the bright blue steel!
Thurston (sings):
Hurrah! for the sword of Hugo, our lord!
'Tis a trusty friend and a true;
It has held its own on a grassy sward,
When its blade shone bright and blue,
Though it never has stricken in anger hard,
104
And has scarcely been cleansed from rust,
Since the day when it broke through Harold's guard
With our favourite cut and thrust;
Yet Osric's crown will look somewhat red,
And his brain will be apt to reel,
Should the trenchant blade come down on his head —
(Chorus of all):
Hurrah! for the bright blue steel!
Thurston (sings):
Hurrah! for the sword of our ally bold,
It has done good service to him;
It has held its own on an open wold,
When its edge was in keener trim.
It may baffle the plots of the wisest skull,
It may slacken the strongest limb,
Make the brains full of forethought void and null,
And the eyes full of far-sight dim;
And the hasty hands are content to wait,
And the knees are compelled to kneel,
Where it falls with the weight of a downstroke straight —
(Chorus of all):
Hurrah! for the bright blue steel!
Thurston (sings):
Hurrah! for the sword — I've one of my own;
And I think I may safely say,
Give my enemy his, let us stand alone,
And our quarrel shall end one way;
One way or the other — it matters not much,
So the question be fairly tried.
Oh! peacemaker good, bringing peace with a touch,
Thy clients will be satisfied.
As a judge, thou dost judge — as a witness, attest,
And thou settest thy hand and seal,
And the winner is blest, and the loser at rest —
(Chorus of all):
Hurrah! for the bright blue steel!
[Hugo and Eric enter during the last verse
105
of the song.]
Hugo:
Boot and saddle, old friend,
Their defiance they send;
Time is short — make an end
Of thy song.
Let the sword in this fight
Strike as hard for the right
As it once struck for might
Leagued with wrong.
Ha! Rollo, thou champest
Thy bridle and stampest,
For the rush of the tempest
Dost long?
Ho! the kites will grow fatter
On the corpses we scatter,
In the paths where we shatter
Their throng.
Where Osric, the craven,
Hath reared the black raven
'Gainst monks that are shaven
And cowl'd:
Where the Teuton and Hun sit,
In the track of our onset,
Will the wolves, ere the sunset,
Have howl'd.
Retribution is good,
They have revell'd in blood,
Like the wolves of the wood
They have prowl'd.
Birds of prey they have been,
And of carrion unclean,
And their own nests (I ween)
They have foul'd.
Eric:
Two messengers since
Yestermorn have gone hence,
106
And ere long will the Prince
Bring relief.
Shall we pause? — they are ten
To our one, but their men
Are ill-arm'd, and scarce ken
Their own chief;
And for this we give thanks:
Their disorderly ranks,
If assail'd in the flanks,
Will as lief
Run as fight — loons and lords.
Hugo:
Mount your steeds! draw your swords!
Take your places! My words
Shall be brief:
Ride round by the valley,
Through pass and gorge sally —
The linden trees rally
Beneath.
Then, Eric and Thurston,
Their ranks while we burst on,
Try which will be first on
The heath.
(Aside)
Look again, mother mine,
Through the happy starshine,
For my sins dost thou pine?
With my breath,
See! thy pangs are all done,
For the life of thy son:
Thou shalt never feel one
For his death.
[They all go out but Hugo, who lingers to tighten
his girths. Orion appears suddenly in the gateway.]
Orion:
Stay, friend! I keep guard on
Thy soul's gates; hold hard on
Thy horse. Hope of pardon
107
Hath fled!
Bethink once, I crave thee,
Can recklessness save thee?
Hell sooner will have thee
Instead.
Hugo:
Back! My soul, tempest-toss'd,
Hath her Rubicon cross'd,
She shall fly — saved or lost!
Void of dread!
Sharper pang than the steel,
Thou, oh, serpent! shalt feel,
Should I set the bruised heel
On thy head.
[He rides out.]
SCENE — A Room in the Convent Tower Overlooking the Gate.
URSULA at the window. AGATHA and Nuns crouching or kneeling in a corner.
Ursula:
See, Ellinor! Agatha! Anna!
While yet for the ladders they wait,
Jarl Osric hath rear'd the black banner
Within a few yards of the gate;
It faces our window, the raven,
The badge of the cruel sea-kings,
That has carried to harbour and haven
Destruction and death on its wings.
Beneath us they throng, the fierce Norsemen,
The pikemen of Rudolph behind
Are mustered, and Dagobert's horsemen
With faces to rearward inclined;
Come last, on their coursers broad-chested,
Rough-coated, short-pastern'd and strong,
Their casques with white plumes thickly crested,
Their lances barb-headed and long:
They come through the shades of the linden,
Fleet riders and war-horses hot:
108
The Normans, our friends — we have sinn'd in
Our selfishness, sisters, I wot —
They come to add slaughter to slaughter,
Their handful can ne'er stem the tide
Of our foes, and our fate were but shorter
Without them. How fiercely they ride!
And "Hugo of Normandy!" "Hugo!"
"A rescue! a rescue!" rings loud,
And right on the many the few go!
A sway and a swerve of the crowd!
A springing and sparkling of sword-blades!
A crashing and 'countering of steeds!
And the white feathers fly 'neath their broad blades
Like foam-flakes! the spear-shafts like reeds!
A Nun (to Agatha):
Pray, sister!
Agatha: Alas! I have striven
To pray, but the lips move in vain
When the heart with such terror is riven.
Look again, Lady Abbess! Look again!
Ursula:
As leaves fall by wintry gusts scatter'd,
As fall by the sickle ripe ears,
As the pines by the whirlwind fall shatter'd,
As shatter'd by bolt fall the firs —
To the right hand they fall, to the left hand
They yield! They go down! they give back!
And their ranks are divided and cleft, and
Dispers'd and destroy'd in the track!
Where, stirrup to stirrup, and bridle
To bridle, down-trampling the slain!
Our friends, wielding swords never idle,
Hew bloody and desperate lane
Through pikemen, so crowded together
They scarce for their pikes can find room,
Led by Hugo's gilt crest, the tall feather
Of Thurston, and Eric's black plume!
A Nun (to Agatha):
109
Pray, sister!
Agatha: First pray thou that heaven
Will lift this dull weight from my brain,
That crushes like crime unforgiven.
Look again, Lady Abbess! Look again!
Ursula:
Close under the gates men are fighting
On foot where the raven is rear'd!
'Neath that sword-stroke, through helm and skull smiting,
Jarl Osric falls, cloven to the beard!
And Hugo, the hilt firmly grasping,
His heel on the throat of his foe,
Wrenches back. I can hear the dull rasping,
The steel through the bone grating low!
And the raven rocks! Thurston has landed
Two strokes, well directed and hard,
On the standard pole, wielding, two-handed,
A blade crimson'd up to the guard.
Like the mast cut in two by the lightning,
The black banner topples and falls!
Bewildering! back-scattering! affright'ning!
It clears a wide space next the walls.
A Nun (to Agatha):
Pray, sister!
Agatha: Does the sinner unshriven,
With naught beyond this life to gain,
Pray for mercy on earth or in heaven?
Look again, Lady Abbess! Look again!
Ursula:
The gates are flung open, and straightway,
By Ambrose and Cyril led on,
Our own men rush out through the gateway;
One charge, and the entrance is won!
No! our foes block the gate and endeavour
To force their way in! Oath and yell,
Shout and war-cry wax wilder than ever!
Those children of Odin fight well;
110
And my ears are confused by the crashing,
The jarring, the discord, the din;
And mine eyes are perplex'd by the flashing
Of fierce lights that ceaselessly spin;
So when thunder to thunder is calling,
Quick flash follows flash in the shade,
So leaping and flashing and falling,
Blade flashes and follows on blade!
While the sward, newly plough'd, freshly painted,
Grows purple with blood of the slain,
And slippery! Has Agatha fainted?
Agatha:
Not so, Lady Abbess! Look again!
Ursula:
No more from the window; in the old years
I have look'd upon strife. Now I go
To the court-yard to rally our soldiers
As I may — face to face with the foe.
[She goes out.]
SCENE — A Room in the Convent.
THURSTON seated near a small fire.
Enter EUSTACE.
Eustace:
We have come through this skirmish with hardly a scratch.
Thurston:
And without us, I fancy, they have a full batch
Of sick men to look to. Those robbers accurs'd
Will soon put our soundest on terms with our worst.
Nathless I'd have bartered, with never a frown,
Ten years for those seconds when Osric went down.
Where's Ethelwolf?
Eustace: Dying.
111
Thurston: And Reginald?
Eustace: Dead.
And Ralph is disabled, and Rudolph is sped.
He may last till midnight — not longer. Nor Tyrrel,
Nor Brian will ever see sunrise.
Thurston: That Cyril,
The monk, is a very respectable fighter.
Eustace:
Not bad for a monk. Yet our loss had been lighter
Had he and his fellows thrown open the gate
A little more quickly. And now, spite of fate,
With thirty picked soldiers their siege we might weather,
But the Abbess is worth all the rest put together.
[Enter Ursula.]
Thurston:
Here she comes.
Ursula: Can I speak with your lord?
Eustace: 'Tis too late,
He was dead when we carried him in at the gate.
Thurston:
Nay, he spoke after that, for I heard him myself;
But he won't speak again, he must lie on his shelf.
Ursula:
Alas! is he dead, then?
Thurston: As dead as St. Paul.
And what then? to-morrow we, too, one and all,
Die, to fatten these ravenous carrion birds.
I knelt down by Hugo and heard his last words:
"How heavy the night hangs — how wild the waves dash;
Say a mass for my soul — and give Rollo a mash."
Ursula:
112
Nay, Thurston, thou jestest.
Thurston: Ask Eric. I swear
We listened and caught every syllable clear.
Eustace:
Why, his horse was slain, too.
Thurston: 'Neath the linden trees grey,
Ere the onset, young Henry rode Rollo away;
He will hasten the Prince, and they may reach your gate
To-morrow — though to-morrow for us is too late.
Hugo rode the boy's mare, and she's dead — if you like —
Disembowel'd by the thrust of a freebooter's pike.
Eustace:
Neither Henry nor Rollo we ever shall see.
Ursula:
But we may hold the walls till to-morrow.
Thurston: Not we.
In an hour or less, having rallied their force,
They'll storm your old building — and take it, of course,
Since of us, who alone in war's science are skill'd,
One-third are disabled, and two-thirds are kill'd.
Ursula:
Art thou hurt?
Thurston: At present I feel well enough,
But your water is brackish, unwholesome and rough;
Bring a flask of your wine, dame, for Eustace and I,
Let us gaily give battle and merrily die.
[Enter Eric, with arm in sling.]
Eric:
Thou art safe, Lady Abbess! The convent is safe!
To be robbed of their prey how the ravens will chafe!
The vanguard of Otto is looming in sight!
At the sheen of their spears, see! thy foemen take flight,
Their foremost are scarce half a mile from the wall.
113
Thurston:
Bring the wine, lest those Germans should swallow it all.
SCENE — The Chapel of the Convent.
Dirge of the Monks:
Earth to earth, and dust to dust,
Ashes unto ashes go.
Judge not. He who judgeth just,
Judgeth merciful also.
Earthly penitence hath fled,
Earthly sin hath ceased to be;
Pile the sods on heart and head,
Miserere Domine!
Hominum et angelorum,
Domine! precamur te
Ut immemor sis malorum —
Miserere Domine!
(Miserere!)
Will the fruits of life brought forth,
Pride and greed, and wrath and lust,
Profit in the day of wrath,
When the dust returns to dust?
Evil flower and thorny fruit
Load the wild and worthless tree.
Lo! the axe is at the root,
Miserere Domine!
Spes, fidesque, caritasque,
Frustra fatigant per se,
Frustra virtus, forsque, fasque,
Miserere Domine!
(Miserere!)
Fair without and foul within,
When the honey'd husks are reft
From the bitter sweets of sin,
114
Bitterness alone is left;
Yet the wayward soul hath striven
Mostly hell's ally to be,
In the strife 'twixt hell and heaven,
Miserere Domine!
Heu! heu! herba latet anguis —
Caro herba — carni vae —
Solum purgat, Christi sanguis,
Miserere Domine!
(Miserere!)
Pray that in the doubtful fight
Man may win through sore distress,
By His goodness infinite,
And His mercy fathomless.
Pray for one more of the weary,
Head bow'd down and bended knee,
Swell the requiem, Miserere!
Miserere Domine!
Bonum, malum, qui fecisti
Mali imploramus te,
Salve fratrem, causa Christi,
Miserere Domine!
(Miserere!)
[End of Ashtaroth.]
~ Adam Lindsay Gordon,

IN CHAPTERS [300/457]



  114 Integral Yoga
   77 Poetry
   63 Occultism
   38 Psychology
   34 Christianity
   32 Philosophy
   27 Fiction
   14 Yoga
   10 Mythology
   6 Mysticism
   4 Hinduism
   2 Islam
   2 Integral Theory
   2 Education
   1 Thelema
   1 Science
   1 Cybernetics
   1 Alchemy


  119 Sri Aurobindo
   40 Carl Jung
   35 The Mother
   24 H P Lovecraft
   23 Satprem
   21 Nolini Kanta Gupta
   19 James George Frazer
   15 Aleister Crowley
   13 Plotinus
   12 Sri Ramakrishna
   10 Saint Augustine of Hippo
   9 A B Purani
   8 Walt Whitman
   8 Robert Browning
   8 Plato
   6 Ovid
   6 Jorge Luis Borges
   5 George Van Vrekhem
   5 Friedrich Nietzsche
   4 William Butler Yeats
   4 Pierre Teilhard de Chardin
   4 Nirodbaran
   4 Joseph Campbell
   4 Friedrich Schiller
   4 Anonymous
   3 William Wordsworth
   3 Swami Vivekananda
   3 Sri Ramana Maharshi
   3 Percy Bysshe Shelley
   3 Jordan Peterson
   3 John Keats
   2 Vyasa
   2 Saint Teresa of Avila
   2 Saint John of Climacus
   2 Rudolf Steiner
   2 Rabindranath Tagore
   2 Muhammad
   2 Lucretius
   2 Edgar Allan Poe


   24 Lovecraft - Poems
   19 The Golden Bough
   17 The Life Divine
   17 Savitri
   17 Mysterium Coniunctionis
   15 Record of Yoga
   11 The Gospel of Sri Ramakrishna
   10 The Secret Of The Veda
   10 The Archetypes and the Collective Unconscious
   10 Collected Poems
   9 Magick Without Tears
   9 Evening Talks With Sri Aurobindo
   9 Aion
   9 5.1.01 - Ilion
   8 Whitman - Poems
   8 Essays On The Gita
   8 Browning - Poems
   7 The Bible
   6 The Synthesis Of Yoga
   6 The Secret Doctrine
   6 Metamorphoses
   6 City of God
   5 Preparing for the Miraculous
   5 Plotinus - Complete Works Vol 03
   5 Collected Works of Nolini Kanta Gupta - Vol 04
   5 Collected Works of Nolini Kanta Gupta - Vol 01
   4 Yeats - Poems
   4 Words Of Long Ago
   4 Twelve Years With Sri Aurobindo
   4 The Practice of Psycho therapy
   4 The Hero with a Thousand Faces
   4 The Confessions of Saint Augustine
   4 Schiller - Poems
   4 Plotinus - Complete Works Vol 02
   4 Letters On Yoga IV
   4 Labyrinths
   4 Essays In Philosophy And Yoga
   4 Collected Works of Nolini Kanta Gupta - Vol 07
   4 Agenda Vol 04
   4 Agenda Vol 03
   3 Wordsworth - Poems
   3 Thus Spoke Zarathustra
   3 The Divine Comedy
   3 Talks
   3 Shelley - Poems
   3 Prayers And Meditations
   3 Maps of Meaning
   3 Liber ABA
   3 Keats - Poems
   3 Collected Works of Nolini Kanta Gupta - Vol 02
   3 Agenda Vol 10
   2 Vishnu Purana
   2 Vedic and Philological Studies
   2 Twilight of the Idols
   2 The Phenomenon of Man
   2 The Mother With Letters On The Mother
   2 The Ladder of Divine Ascent
   2 Tagore - Poems
   2 Raja-Yoga
   2 Quran
   2 Questions And Answers 1956
   2 Plotinus - Complete Works Vol 04
   2 Plotinus - Complete Works Vol 01
   2 On Education
   2 Of The Nature Of Things
   2 Letters On Yoga I
   2 Letters On Poetry And Art
   2 Knowledge of the Higher Worlds
   2 Isha Upanishad
   2 Hymns to the Mystic Fire
   2 Essays Divine And Human
   2 Crowley - Poems
   2 Collected Works of Nolini Kanta Gupta - Vol 03
   2 Agenda Vol 08
   2 Agenda Vol 07
   2 Agenda Vol 06


0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
   The Vaishnava scriptures advise one to propitiate Radha and obtain her grace in order to realize Sri Krishna. So the tortured devotee now turned his prayer to her. Within a short time he enjoyed her blessed vision. He saw and felt The Figure of Radha disappearing into his own body.
   He said later on: "It is impossible to describe the heavenly beauty and sweetness of Radha. Her very appearance showed that she had completely forgotten herself in her passionate attachment to Krishna. Her complexion was a light yellow."
  --
   Eight years later, some time in November 1874, Sri Ramakrishna was seized with an irresistible desire to learn the truth of the Christian religion. He began to listen to readings from the Bible, by Sambhu Charan Mallick, a gentleman of Calcutta and a devotee of the Master. Sri Ramakrishna became fascinated by the life and teachings of Jesus. One day he was seated in the parlour of Jadu Mallick's garden house (This expression is used throughout to translate the Bengali word denoting a rich man's country house set in a garden.) at Dakshineswar, when his eyes became fixed on a painting of the Madonna and Child. Intently watching it, he became gradually overwhelmed with divine emotion. The Figures in the picture took on life, and the rays of light emanating from them entered his soul. The effect of this experience was stronger than that of the vision of Mohammed. In dismay he cried out, "O Mother! What are You doing to me?" And, breaking through the barriers of creed and religion, he entered a new realm of ecstasy. Christ possessed his soul. For three days he did not set foot in the Kali temple. On the fourth day, in the afternoon, as he was walking in the Panchavati, he saw coming toward him a person with beautiful large eyes, serene countenance, and fair skin. As the two faced each other, a voice rang out in the depths of Sri Ramakrishna's soul: "Behold the Christ, who shed His heart's blood for the redemption of the world, who suffered a sea of anguish for love of men. It is He, the Master Yogi, who is in eternal union with God. It is Jesus, Love Incarnate." The Son of Man embraced the Son of the Divine Mother and merged in him. Sri Ramakrishna krishna realized his identity with Christ, as he had already realized his identity with Kali, Rama, Hanuman, Radha, Krishna, Brahman, and Mohammed. The Master went into samadhi and communed with the Brahman with attributes. Thus he experienced the truth that Christianity, too, was a path leading to God-Consciousness. Till the last moment of his life he believed that Christ was an Incarnation of God. But Christ, for him, was not the only Incarnation; there were others — Buddha, for instance, and Krishna.
   --- ATTITUDE TOWARD DIFFERENT RELIGIONS
  --
   One early morning at three o'clock, about a year later, Gopal Ma was about to finish her daily devotions, when she was startled to find Sri Ramakrishna sitting on her left, with his right hand clenched, like the hand of the image of Gopala. She was amazed and caught hold of the hand, whereupon The Figure vanished and in its place appeared the real Gopala, her Ideal Deity. She cried aloud with joy. Gopala begged her for butter. She pleaded her poverty and gave Him some dry coconut candies. Gopala, sat on her lap, snatched away her rosary, jumped on her shoulders, and moved all about the room. As soon as the day broke she hastened to Dakshineswar like an insane woman. Of course Gopala accompanied her, resting His head on her shoulder. She clearly saw His tiny ruddy feet hanging over her breast. She entered Sri Ramakrishna's room. The Master had fallen into samadhi. Like a child, he sat on her lap, and she began to feed him with butter, cream, and other delicacies. After some time he regained consciousness and returned to his bed. But the mind of Gopala's Mother was still roaming in another plane. She was steeped in bliss. She saw Gopala frequently entering the Master's body and again coming out of it. When she returned to her hut, still in a dazed condition, Gopala accompanied her.
   She spent about two months in uninterrupted communion with God, the Baby Gopala never leaving her for a moment. Then the intensity of her vision was lessened; had it not been, her body would have perished. The Master spoke highly of her exalted spiritual condition and said that such vision of God was a rare thing for ordinary mortals. The fun-loving Master one day confronted the critical Narendranath with this simple-minded woman. No two could have presented a more striking contrast. The Master knew of Narendra's lofty contempt for all visions, and he asked the old lady to narrate her experiences to Narendra. With great hesitation she told him her story. Now and then she interrupted her maternal chatter to ask Narendra: "My son, I am a poor ignorant woman. I don't understand anything. You are so learned. Now tell me if these visions of Gopala are true." As Narendra listened to the story he was profoundly moved. He said, "Yes, mother, they are quite true." Behind his cynicism Narendra, too, possessed a heart full of love and tenderness.

0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
     The shape of The Figure I suggests the Phallus; this
    chapter is therefore called the Sabbath of the Goat, the
  --
    Work under The Figure of a man ridding himself of all
    his accidents.
  --
     The Figure 10, like the work IO, again suggest
    Lingam-Yoni, besides the exclamation given in the
  --
     It will be noticed that The Figure, or sigil, of BABALON
    is a seal upon a ring, and this ring is upon the forefinger
  --
  their shape, sound, and that of The Figures which resemble them in shape.
   Paragraph 1 calls upon the Fool of the Tarot, who is to be referred to Ipsiss

0.02 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  The Figurative sense of this word?
  It simply means to rise (soar into the air) above the ordinary

01.02 - The Creative Soul, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The cosmic soul is true. But that truth is borne out, effectuated only by the truth of the individual soul. When the individual soul becomes itself fully and integrally, by that very fact it becomes also the cosmic soul. The individuals are the channels through which flows the Universal and the Infinite in its multiple emphasis. Each is a particular figure, aspectBhava, a particular angle of vision of All. The vision is entire and The Figure perfect if it is not refracted by the lower and denser parts of our being. And for that the individual must first come to itself and shine in its opal clarity and translucency.
   Not to do what others do, but what your soul impels you to do. Not to be others but your own self. Not to be anything but the very cosmic and infinite divinity of your soul. Therein lies your highest freedom and perfect delight. And there you are supremely creative. Each soul has a consortPrakriti, Naturewhich it creates out of its own rib. And in this field of infinite creativity the soul lives, moves and has its being.

01.02 - The Issue, #Savitri, #Sri Aurobindo, #Integral Yoga
  Or The Figure of the world reveals the signs
  Of a tied Chance repeating her old steps

01.03 - The Yoga of the King - The Yoga of the Souls Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  And shapes The Figure of her unborn mights.
  Immortally she conceives herself in him,

01.05 - Rabindranath Tagore: A Great Poet, a Great Man, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Tagore is in direct line with those bards who have sung of the Spirit, who always soared high above the falsehoods and uglinesses of a merely mundane life and lived in the undecaying delights and beauties of a diviner consciousness. Spiritual reality was the central theme of his poetic creation: only and naturally he viewed it in a special way and endowed it with a special grace. We know of another God-intoxicated man, the Jewish philosopher Spinoza, who saw things sub specie aeternitatis, under The Figure or mode of eternity. Well, Tagore can be said to see things, in their essential spiritual reality, under The Figure or mode of beauty. Keats indeed spoke of truth being beauty and beauty truth. But there is a great difference in the outlook and inner experience. A worshipper of beauty, unless he rises to the Upanishadic norm, is prone to become sensuous and pagan. Keats was that, Kalidasa was that, even Shelley was not far different. The spiritual vein in all these poets remains secondary. In the old Indian master, it is part of his intellectual equipment, no doubt, but nothing much more than that. In the other two it comes in as strange flashes from an unknown country, as a sort of irruption or on the peak of the poetic afflatus or enthousiasmos.
   The world being nothing but Spirit made visible is, according to Tagore, fundamentally a thing of beauty. The scars and spots that are on the surface have to be removed and mankind has to repossess and clo the itself with that mantle of beauty. The world is beautiful, because it is the image of the Beautiful, because it harbours, expresses and embodies the Divine who is Beauty supreme. Now by a strange alchemy, a wonderful effect of polarisation, the very spiritual element in Tagore has made him almost a pagan and even a profane. For what are these glories of Nature and the still more exquisite glories that the human body has captured? They are but vibrations and modulations of beauty the delightful names and forms of the supreme Lover and Beloved.

01.13 - T. S. Eliot: Four Quartets, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   In light upon The Figured leaf
   And hear upon the sodden floor

0 1958 12 - Floor 1, young girl, we shall kill the young princess - black tent, #Agenda Vol 01, #unset, #Zen
   Two or three days after I retired to my room upstairs,1 early in the night I fell into a very heavy sleep and found myself out of the body much more materially than I do usually. This degree of density in which you can see the material surroundings exactly as they are. The part that was out seemed to be under a spell and only half conscious. When I found myself at the first floor where everything was absolutely black, I wanted to go up again, but then I discovered that my hand was held by a young girl whom I could not see in the darkness but whose contact was very familiar. She pulled me by the hand telling me laughingly, No, come, come down with me, we shall kill the young princess. I could not understand what she meant by this young princess and, rather unwillingly, I followed her to see what it was. Arriving in the anteroom which is at the top of the staircase leading to the ground floor, my attention was drawn in the midst of all this total obscurity to the white figure of Kamala2 standing in the middle of the passage between the hall and Sri Aurobindos room. She was as it were in full light while everything else was black. Then I saw on her face such an expression of intense anxiety that to comfort her I said, I am coming back. The sound of my voice shook off from me the semi-trance in which I was before and suddenly I thought, Where am I going? and I pushed away from me the dark figure who was pulling me and in whom, while she was running down the steps, I recognized a young girl who lived with Sri Aurobindo and me for many years and died five years back. This girl during her life was under the most diabolical influence. And then I saw very distinctly (as through the walls of the staircase) down below a small black tent which could scarcely be perceived in the surrounding darkness and standing in the middle of the tent The Figure of a man, head and face shaved (like the sannyasin or the Buddhist monks) covered from head to foot with a knitted outfit following tightly the form of his body which was tall and slim. No other cloth or garment could give an indication as to who he could be. He was standing in front of a black pot placed on a dark red fire which was throwing its reddish glow on him. He had his right arm stretched over the pot, holding between two fingers a thin gold chain which looked like one of mine and was unnaturally visible and bright. Shaking gently the chain he was chanting some words which translated in my mind, She must die the young princess, she must pay for all she has done, she must die the young princess.
   Then I suddenly realized that it was I the young Princess and as I burst into laughter, I found myself awake in my bed.

0 1961-01-24, #Agenda Vol 02, #The Mother, #Integral Yoga
   I must say that after this, when I read The Secret of the Veda as I do each evening. In fact, I am in very close contact with the entire Vedic world since Ive been reading that book: I see beings, hear phrases. It comes up in a sort of subliminal consciousness, a lot of things are from the ancient Vedic tradition. (By the way, I have even come to see that the pink marble bathtub I told you about last time, which Nature had offered me, belongs to the Vedic world, to a civilization of that epoch.3) There werethere are alwaysSanskrit words coming up, sentences, bits of dialogue. This is of interest, because I realized that what I had seen the other day (I told you about it) and then what I saw yesterday that whole domainwas connected to what the Vedas call the dasyus the panis and the dasyus4the enemies of the Light. And this Force that came was very clearly a power like Indras5 (though something far, far greater), and at war with darkness everywhere, like this (Mother sketches in space a whirling force touching points here and there throughout the world), this Force attacked all darkness: ideas, people, movements, events, whatever made stains, patches of shadow. And it kept on going, a formidable power, so great that my hands were like this (Mother clenches her fists). Later when I read (I happened to be reading just the chapter concerning The Fight against the dasyus), this proximity to my own experience became interesting, for it was not at all intellectual or mental there was no idea, no thought involved.
   The remainder of the evening passed as usual. I went to bed, and at exactly a quarter to twelve I got up with the feeling that this presence in me had increased even further and really become rather formidable. I had to instill a great deal of peace and confidence into my body, which felt as though it wasnt so easy to bear. So I concentrated, I told my body to be calm and to let itself go completely.

0 1962-04-03, #Agenda Vol 03, #The Mother, #Integral Yoga
   I am no more in my body. I have left the Lord to take care of it, if it is to have the Supramental or not. I know, and I have also said, that now is the last fight. If the purpose for which this body is alive is to be fulfilled, that is to say, the first steps towards the Supramental transformation, then it will continue today. It is the Lords decision. I am not even asking what He has decided. If the body is incapable of bearing The Fight, if it has to be dissolved, then humanity will pass through a critical time. What the Asuric Force that has succeeded in taking the appearance of Sri Aurobindo will create is a new religion or thought, perhaps cruel and merciless, in the name of the Supramental Realisation. But everybody must know that it is not true, it is not Sri Aurobindos teaching, not the truth of his teaching. The truth of Sri Aurobindo is a truth of love and light and mercy. He is good and great and compassionate and divine. Et cest Lui qui aura la victoire finale.1
   Now, individually, if you want to help, you have only to pray. What the Lord wants will be done. Whatever He wills, He will do with this body, which is a poor thing.
  --
   The Fight is within the body.
   It cant go on. They must be defeated or else this body is defeated. All depends on what the Lord decides.

0 1962-08-11, #Agenda Vol 03, #The Mother, #Integral Yoga
   I have broken the limits of embodied mind And am no more The Figure of a soul The burning galaxies are in me outlined....
   Cent. Ed., V. 151.

0 1962-10-24, #Agenda Vol 03, #The Mother, #Integral Yoga
   I had the vision of conflagration that always heralds war for me: I had it three or four days before The Fighting began. But it wasnt long-lasting, it was coming to an end very quickly.
   We shall see.

0 1962-11-17, #Agenda Vol 03, #The Mother, #Integral Yoga
   In April 1942, when England was struggling against the Nazis and Japan, which was threatening to invade Burma and India, Churchill sent an emissary, Sir Stafford Cripps, to New Delhi with a very generous proposal which he hoped would rally India's goodwill and cooperation in The Fight against the worldwide threat. In this proposal, Great Britain offered India Dominion status, as a first step towards an independent government. Sri Aurobindo at once came out of retirement to wire his adhesion to Cripps; he wired all of India's leaders, and even sent a personal messenger to Gandhi and the Indian Congress to convince them to accept this unhoped for proposal without delay. One of Sri Aurobindo's telegrams to Rajagopalachari (the future President of India) spoke of the grave danger, which no one seemed to see, of rejecting Cripps' proposal: "... Some immediate solution urgent face grave peril. Appeal to you to save India formidable danger new foreign domination when old on way to self-elimination." No one understood: "Why is he meddling?" Had it accepted Dominion status, India would have avoided the partition of the country in two, the artificial creation of Pakistan, as well as the three wars that were to follow (and which we haven't heard the last of), and the blood bath that ravaged Bengal and the Punjab in 1947 at the time of the partition. (See in Addendum an extract from Sri Aurobindo's message on the occasion of India's Independence.)
   There is another side to the story. When Nehru died, Mother said in a message of May 27, 1964: "Nehru leaves his body but his soul is ONE with the Soul of India, that lives for Eternity."

0 1963-01-14, #Agenda Vol 04, #The Mother, #Integral Yoga
   And I very well see (because I told Him several times, You know, it would be great fun if I had plenty of money to play with), so I see that He laughs, but He doesnt answer! He teaches me to be able to laugh at this difficulty, to see the cashier send me his book in which The Figures are growing astronomical ([laughing] its by 50,000, 60,000, 80,000, 90,000), while the drawer is nearly empty! And He wants me to learn to laugh at it. The day when I can really laughlaugh, enjoy myselfSINCERELY (not through effortyou can do anything you want through effort), when it makes me laugh spontaneously, I think it will change. Because otherwise its impossible. You see, we have fun with all sorts of things, theres no reason we couldnt have fun with more money than we need and do things in style! It will surely happen one day, but we shouldwe shouldnt be overwhelmed by the amount, and for that we shouldnt take money seriously.
   We shouldnt take money seriously.

0 1963-02-23, #Agenda Vol 04, #The Mother, #Integral Yoga
   We have a great mathematician here who comes from Madras regularly, Dr. V. (you know him, dont you?), and for my birthday,1 he played around with The Figures of my date of birth and made up with them a square with small compartments (what a painstaking work it must be!): any way you read it, it always adds up to the same figure. Admirable. The Figure is 116. Heavenly mathematics, all that (!) and it is supposed to be my number of years. But I find it a little on the short side. Because if the present pace is any indication, 116 doesnt leave me many years, thirty years or so yes, some thirty years, thats all. What can you achieve in thirty years?! The way things are moving, oh! When Sri Aurobindo said three hundred years, I think he gave the minimum figure.
   Well see.

0 1963-05-11, #Agenda Vol 04, #The Mother, #Integral Yoga
   (Satprem draws the Tantric diagram he has been instructed to do 72 times a day for three times 72 days. It is a square divided into 9 smaller squares which contain figures and one Sanskrit letter. The first thing Mother does is to add up all The Figures:)
   Did you add them up? No? Whatever way you do it, it adds up to 72. 9 is The Figure of birth.
   It should be done 72 times for 72 days, and three times over.
  --
   And 7 (7 and 2) is interesting. 7 is the realization; 2 is dual: a dual realization. If you put both together, you get The Figure of gestation.
   You see, Mahalakshmi is the Divine Mothers aspect of love, the perfection of manifested love, which must come before this supreme Love (which is beyond the Manifestation and the Nonmanifestation) can be expressed the supreme Love referred to in Savitri when the Supreme sends Savitri to the earth:
  --
   (Mother suddenly points to a piece of paper on the table beside her, on which The Figure 8 is written)
   Did you notice this figure? Theres a line in Savitri (I cant quote exactly): Wherever Nature is, He (the Supreme) too is there, for, in truth, He and She are one.3 I was asked to find an illustration for this line,4 and I found the 8.
  --
   4 is The Figure of the Manifestation (the square is The Figure of the Manifestation). So here you have the manifestation of the Infinite: 4 + 8 = 12.
   6 is The Figure of the creation.
   12 is the perfection of the creation: perfect creation.
  --
   The 12 is The Figure of the Mahashakti. Its the essential creation, the creation in its essence the creative Power. And perfection, too: the perfection in the execution. The 12 is a very important figure (24 is two times 12, and 36, three times).
   48 is four times 12. Its an extremely important figure. Extremely important.
  --
   (Mother begins drawing herself the diagram with The Figures and the Sanskrit mantra.)
   Lets see if I remember my Sanskrit.
  --
   (Mother pores over the diagram for a long time. It should be noted that The Figures of the diagram must be read and written in a particular order to have their full power.)
   Oh, theres a music!

0 1963-05-18, #Agenda Vol 04, #The Mother, #Integral Yoga
   (Mother asks for a box of paints to demonstrate practically the gradation of colors of the levels of consciousness, from the most material Nature to the Supreme. The point is to illustrate the symbol of Infinity, The Figure 8, which Mother explained in the conversation of May 11: the infinite play of the Supreme reaching down to Nature and Nature rising toward the Supreme. Mother speaks in English in the presence of a disciple, who is a painter, so that he may convey her explanations to H., the disciple who is preparing illustrations for "Savitri".)
   Of course, all these things are lights, so you cant reproduce them. But still, it must be a violet that is not dull and not dark (Mother starts from the most material Nature). What she has put is too red, but if its too blue, it wont be good eitheryou understand the difficulty? Then after violet there is blue, which must be truly blue, not too light, but it must be a bright blue. Not too light because there are three consecutive blues: there is the blue of the Mind, and then comes the Higher Mind, which is paler, and then the Illumined Mind, which is the color of the flag [Mothers flag], a silver blue, but naturally paler than that. And after this comes yellow, a yellow that is the yellow of the Intuitive Mind; it must not be golden, it must be the color of cadmium. Then after this yellow, which is pale, we have the Overmind with all the colors they must all be bright colors, not dark: blue, red, green, violet, purple, yellow, all of them, all the colors. And after that, we then have all the golds of the Supermind, with its three layers. And then, after that, there is one layer of golden whiteit is white, but a golden white. After this golden white, there is silver whitesilver white: how can I explain that? (H. has sent me some ridiculous pictures of a sun shining on waterit has nothing to do with that.) If you put silver, silver gray (Mother shows a silver box nearby shining brilliantly in the sun), silver gray together with white that is, it is white, but if you put the four whites together you see the difference. There is a white white, then there is a white with a touch of pink, then a silvery white and a golden white. It makes four worlds.

0 1964-01-18, #Agenda Vol 05, #The Mother, #Integral Yoga
   There should be somewhere upon earth a place that no nation could claim as its own, a place where every human being of goodwill, sincere in his aspiration, could live freely as a citizen of the world, obeying one single authority, that of the supreme Truth; a place of peace, concord, harmony, where all The Fighting instincts of man would be used exclusively to conquer the causes of his sufferings and miseries, to surmount his weakness and ignorance, to triumph over his limitations and incapacities; a place where the needs of the spirit and the concern for progress would take precedence over the satisfaction of desires and passions, the search for pleasures and material enjoyment. In this place, children would be able to grow and develop integrally without losing contact with their souls; education would be given not with a view to passing examinations or obtaining certificates and posts, but to enrich ones existing faculties and bring forth new ones. In this place, titles and positions would be replaced by opportunities to serve and organize; everyones bodily needs would be provided for equally, and in the general organization, intellectual, moral and spiritual superiority would be expressed not by increased pleasures and powers in life, but by greater duties and responsibilities. Beauty in all its art formspainting, sculpture, music, literaturewould be accessible to all equally, the ability to share in the joys it brings being limited solely by ones capacities and not by social or financial position. For in this ideal place, money would no longer be the sovereign lord; individual worth would have a far greater importance than that of material wealth and social position. There, work would not be for earning ones living, but the means to express oneself and develop ones capacities and possibilities, while at the same time being of service to the group as a whole, which would in turn provide for everyones subsistence and field of action. In short, it would be a place where human relationships, ordinarily based almost exclusively on competition and strife, would be replaced by relationships of emulation in trying to do ones best, of collaboration and real brotherhood.
   The earth is not ready to realize such an ideal, for humanity does not yet possess either the knowledge necessary to understand and adopt it or the conscious force indispensable for its execution. This is why I call it a dream.

0 1965-09-18, #Agenda Vol 06, #The Mother, #Integral Yoga
   The Fight in which we are engaged is not like the wars of old in which when the King or leader fell, the army fled. The King whom we follow to the war today is our own Motherland, the sacred and imperishable; the leader of our onward march is the Almighty Himself.
   May 11, 1907

0 1965-09-25, #Agenda Vol 06, #The Mother, #Integral Yoga
   Before The Fighting broke out, Nolini had a dream which he has told me now. There was a certain number of people together, and they saw Sri Aurobindo coming to them. And Sri Aurobindo was bent over as if making an extraordinary effort; he was completely covered in a coat and nothing could be seen, but he was bent over as if making a great effort. When he reached them, he opened his coat, and in his arms was fruit (gesture indicating a meagre bundle), fruit and other symbolic things. Then he held it out to them, saying, This is all I have been able to do. And he left. As if that was all he could do: All the feast I have been able to give you, something of the sort. So they tried to make a feast with that, since he had given it, but then it created confusion and wasnt pleasant. When Nolini had this dream, he didnt understand a thingnow he understands. Sri Aurobindo made such an effort to bring that: This is all I can do. It seems there was a sense of tremendous effort (laughing): This is all I have managed to do.
   The world isnt ready. Thats the worst part.

0 1966-02-26, #Agenda Vol 07, #The Mother, #Integral Yoga
   Behold The Figures of this symbol realm.
   Here thou canst trace the outcome Nature gives

0 1966-09-21, #Agenda Vol 07, #The Mother, #Integral Yoga
   Now I know, I remember, this whole experience came after I saw a book that was published quite recently in India, in English, which they entitled The Roll of Honour, and in which there is a photo and a short biography of all those who died in The Fight against the British, for Indias freedom. There were photos everywhere, lots of them (some were only photos the police took after they had just been killed and were lying on the ground). And it all brought a certain atmosphere: the atmosphere of those disinterested goodwilled people who meet with a tragic fate. It had the same impression on me as the horrors of the Germans during the war over there. These things are obviously under the direct influence of certain adverse forces, but we know that the adverse forces are, so to say, permitted to workthrough the sense of horror, in factin order to hasten the awakening of consciousness. So then, that experience, which was very strong and was very like the one I had when I saw the photographs of German atrocities in France, put me in contact with the vision of the human, terrestrial, modern error (its modern: it began these last one thousand years and has become more and more acute in the last hundred years), with the aspiration to counterbalance that: How to do it? What is to be done? And the answer: Thats why you have created Auroville.
   There is a perception of forces the forces that act directly in events, material events, which are illusory and deceptive. For instance, the man who fought for his countrys freedom, who has just been assassinated because he is a rebel, and who looks defeated, lying there on the edge of the roadhe is the real victor. Thats how it is, it clearly shows the kind of relationship between the truth and the expression. Then, if you enter the consciousness in which you perceive the play of forces and see the world in that light, its very interesting. And thats how, when I was in that state, I was told, clearly shown (its inexpressible because it isnt with words, but these are facts): Thats why you have created Auroville. Its the same thing as with that photo.3

0 1967-05-30, #Agenda Vol 08, #The Mother, #Integral Yoga
   Oh, mon petit, Ive received a clipping from The Figaro. In early April, the cultural attach to the Indian Embassy in Paris said that the Soviet government had expressed a desire to participate in the construction of Auroville. I havent yet got the confirmation, but its there in The Figaro. In that case, if its correct, it may not be the right time to publish Karl Marxs fallacy! (Mother laughs) It might be better to wait a little! I hesitated a lot to publish it because its a letter, and Sri Aurobindo always told me that in his letters he had expressed himself very frankly from the political and social viewpoint, but that he didnt want them to be published. So for a long time I refused to publish them. We are more flexible now; but it may be that that newspaper clipping has come just to tell me it would be wiser to wait a little.
   Yes, theres no need to upset them.

0 1967-12-27, #Agenda Vol 08, #The Mother, #Integral Yoga
   It boils down to The Fight between Death and Life; progressive life, more and more divine, and Death, which systematically abolishes all that isnt divine. Because only what is divine escapes it.
   But the process is endless.

0 1969-02-05, #Agenda Vol 10, #The Mother, #Integral Yoga
   Now I remember it comes like this (gesture from behind Mothers head). And then, its associated with groups of people who are everywhere, spread all over the earth, and in relation with which planet? I dont know, planets. And I remember saying to myself (all that during the night, not after waking up), while preparing that whole arrangement I still see the arrangement of figures I was preparing, they were quite living The Figures were living thingsgroups of figures I was arranging, with one arrangement like this, one arrangement like that (Mother seems to move about the pieces of a jigsaw puzzle), and in fact you were there, and I told you that when it was like this (Mother draws one particular arrangement) it expressed such and such a thing, while when it was like that (another arrangement of the puzzle), it expressed such and such other thing. And at the same time, I said, Not only does it express this thing, but it has a power for realizing it.
   All that is there (Mother gestures behind her head, as if to show a memory in the background), somewhere there. And it was connected with groups of people who were in different places of the earth.
  --
   So thats probably what remained in the memory, which made me want to tell you something. But I can still see the arrangement of figures. I spent a long timea long timearranging The Figures. A long time.
   A truer, more universal application, and with the spiritual knowledge: the principle of the position and utilization of individuals on earth. And I dont know why, it particularly interested you. You were with me, with this arrangement of figures, and I showed you (same gesture of the pieces of a puzzle being moved about) two columns here and one column there; but living columns: not on papernot on paper, in the air. I dont know how to explain that, it was in the air, and I arranged, moved The Figures about like this (same gesture), and those figures were LIVING, they werent written on a paper.
   There were different groups of figures (Mother tries to remember), yes, there were two groups: some were blue (dark blue), and others golden yellow, and (how can I explain?) they werent male-female, but they were two principles, the two principles-the principle of not creation, but conception (gesture coming down from above), and the principle of realization.
  --
   It went on for several hours. It wasnt the conception of a work, it was THE work itself, like like when there are levers and things you move to set other things in motion (Mother draws a big control panel in an electronic room), it was something like that, but it wasnt that at all! It was the organization of those groups of figures that determined the events and the ORDER of events (especially the order of events) and their location on earth. And probably, while I was doing it, something wanted me to tell you, and left an impression that I had something to tell you; then everything went away. When I come back to this life, everything goes away; and its only because I now tried to remember that I could (gesture of contact with the memory) catch it: I tried, and it came back. But I realize (almost with surprise) that it must have lasted at least two hours, or moretwo to two and a half hours. I dont sleep at all, but I am active, absolutely active in the (Mother tries to situate the zone)whats being prepared to manifest on earth, I dont know if we should call it subtle physical or Its the creative zone of the physical, its there. And as I cant run from one place to another, what I do is linked through figures, like thatliving figures. Living figures: I organize them, group them together, and I remember what I did the previous day; I say, No, yesterday it was that way, but now it has to be this way, and with the knowledge that it will have to be changed again tomorrow. And thats what determines events. But the consciousness (the waking or ordinary consciousness) MUST NOT know whats decided there; it must know only a part necessary to the execution. Thats why there is a breakit remains, it keeps on living there like that (gesture behind the head), but it doesnt come through. Its wholly because at that time [during the dream] I made the decision to tell you about it that I could catch the memory, otherwise Although I SEE; I see those figures, thats why I can describe them, but they no longer mean anything for me. And I am not sure whether they are figures or letters. They were figures, I know they were; some figures were golden, others were blue (but those arent our material colors, neither our substance nor our material colors), and I kept arranging them: one group like this, another group like that (gesture like a moving puzzle), then I would choose. Strange. And I must have been very tall, because The Figures were big; I would take them and place them (it was on a large surface), and as I placed them, it established a communication and organized the events immediately ahead.
   Perhaps I do remember
   Last night, I knew I was doing it every night, but during the night There was (but then, in the body, yesterday in the waking state) a sort of aspiration to know what the functioning would be, the action in the superman consciousness. I said, Having this consciousness around oneself [like a rampart] is very fine, but one must also know what changes there will be in the bodys functioning, in the work, in ones workings. So then, this experience [of The Figures] was like an answer to make me learn a little the future way. But whats strange is that I did it exactly as they now do with those big electric machines, with all kinds of levers (gesture like a control panel in a power plant), I did it in that way, moving things and Only, I think I must have been a little taller than I am. I dont know. In any case, I would place the objects (same gesture like a moving puzzle) They werent objects, they were something but it had a fixed formit was fixed and there was a sort of store (not a storeroom, I dont know how to put it), a store from where I drew things, which I would put and arrange like that. The arrangement was continuous in its whole, but with changes in the details.
   If I remembered exactly, it would be very interesting.

0 1969-10-11, #Agenda Vol 10, #The Mother, #Integral Yoga
   She said that once when we were preparing a play to be staged here7 (I dont know if you were there). There was the chief of the mountains and the chief of the valley, and then an incarnation of the Divine. The two chiefs were quarreling; the incarnation of the Divine came, and when he tried to stop The Fight, they killed him. When they killed him, all of a sudden they woke up to the awareness of the horror of what they had done, owing to the fact of the killing. You see, night fell when they began fighting, and the Incarnation came between them to stop them, but they didnt see him and killed him. The story was like that, we staged it. We gave out the roles and so onwe had got the play through Bharatidi. So she was there, and she told me, But the Divine is the greatest culprit! Its quite natural that he should suffer, since Hes the one who allowed humans to be like that! (Mother laughs)
   Ah!

0 1969-11-19, #Agenda Vol 10, #The Mother, #Integral Yoga
   The first descent of the supramental Force2 was on a 29th. And this is on a 19th. The Figure 9 has something to do with all this. There are so many things we dont know!
   (silence)

0 1970-01-07, #Agenda Vol 11, #The Mother, #Integral Yoga
   Truth is a difficult and arduous conquest. One needs to be a true warrior, a warrior who fears nothing, neither enemies nor death, for, despite all opposition, with or without a body, The Fight goes on and shall end in Victory.
   If you knew how COMPACT with golden light it was when it came! And I did not remember at all what was written.

0 1971-10-02, #Agenda Vol 12, #The Mother, #Integral Yoga
   (Last year, after the death of General de Gaulle, Satprems friend Y.L. had met Andr Malraux at Verrires; he immediately asked her, Is the Mother still alive? As Y.L. was a little taken aback, he added, I went there before you, 33 years ago. So I assume you know what they have been looking for in India. Again a few days ago, Y.L. met Andr Malraux after his cry Volunteer for Bengal; he said to her, What is essential in The Fight Im going to wage for Bengal is to know the attitude and action of Pondicherry. Y.L. therefore came to put the question directly to Mother. Mother asked, When is Andr Malraux meeting Indira Gandhi? In November, in Paris. Mother again asked, When is Andr Malraux thinking of coming to India? I dont know. Then Mother remained absorbed a long time and said, He will only get THE answer when he arrives in India, because the answer is in him. After meeting Indira Gandhi in Paris, Andr Malraux will renounce his plan of action. Let us note that when Y.L. met him, he leafed through the Auroville pressbook and said, All this is familiar Im part of it I know this. And closing the book, Its as if the sun had risen. And it goes down. And we begin again. Y.L. simply replied: And what if the sun has risen for good?)
   [These notes are taken from Y.L.s travel diary.]

02.01 - The World-Stair, #Savitri, #Sri Aurobindo, #Integral Yoga
    The Figures of his spirit's greater life,
    The moving scenery of his large time-walk

02.02 - The Kingdom of Subtle Matter, #Savitri, #Sri Aurobindo, #Integral Yoga
  The Figures of eternity arrive.
  As the mind's visitors or the heart's guests
  --
  The Figures of its formless ecstasy,
  The grandeurs of its multitudinous might.

02.03 - The Glory and the Fall of Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  The Figures of the perfect kingdom pass
  And behind them leave a shining memory's trail.

02.03 - The Shakespearean Word, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   All these images however, or most of them, belong to one category or genre. They are painted pictures,still life, on the whole, presented in two dimensions. Kalidasa himself has described the nature or character of this artistic effect. In describing a gesture of Uma he says, 'she moved not, she stopped not' (na yayau na tasthau); it was, as it were, a movement suddenly arrested and held up on a canvas. The imagery is as though of a petrification. The Figures of statuary present themselves to our eyes in this connection-a violent or intense action held at one point and stilled, as for example, in the Laocoon or the Discabolo.
   This is usually what the poets, the great poets have done. They have presented living and moving bodies as fixed, stable entities, as a procession of statues. But Shakespeare's are not fixed stable pictures but living and moving beings. They do not appear as pictures, even like moving pictures on a screen, a two-dimensional representation. Life in Shakespeare appears, as in life, exactly like a three-dimensional phenomenon. You seem to see forms and figures in the round, not simply in a frontal view. A Shakespearean scene is not only a feast for the eye but is apprehended as though through all the' senses.

02.04 - The Kingdoms of the Little Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  And Ecstasy took The Figure of world-pain.
  40.33

02.05 - The Godheads of the Little Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  Amid The Figures of the Ignorance,
  In the symbol pictures drawn by word and thought,

02.06 - The Kingdoms and Godheads of the Greater Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  Spoke from The Figures of her masquerade,
  Or peered from the recondite magnificence

02.08 - The World of Falsehood, the Mother of Evil and the Sons of Darkness, #Savitri, #Sri Aurobindo, #Integral Yoga
  This took The Figure of a darkened God
  Revered by the racked wretchedness he had made,

02.13 - On Social Reconstruction, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   In the old Indian social organisation there was at the basis such a psychological pattern and that must have been the reason why the structure lasted through millenniums. It was a hierarchical system but based upon living psychological forces. Each group or section or class in it had inevitably its appropriate function and an assured economic status. The Four Orders the Brahmin (those whose pursuit was knowledgeacquiring and giving knowledge), the Kshattriya (The Fighters, whose business it was to give physical protection), the Vaishya (traders and farmers who were in charge of the wealth of the society, its production and distribution) and the Sudra (servants and mere labourers )are a natural division or stratification of the social body based upon the nature and function of its different members. In the original and essential pattern there is no sinister mark of inferiority branded upon what are usually termed as the lower orders, especially the lowest order. If some are considered higher and are honoured and respected as such, it meant simply that the functions and qualities they stand for constitute in some way higher values, it did not mean that the others have no value or are to be spurned or neglected. The brain must be given a higher place than the stomach, although all its support and nourishment come from there. Hierarchy means, in modern terms, that the essential services must pass first, should have certain priorities. And according to the older view-point, the Brahmin, being the emblem and repository of knowledge, was considered as the head of the social body. He is the fount and origin of a culture, the creator of a civilisation; the others protect, nourish and serve, although all are equally necessary for the common welfare.
   Fundamentally all human society is built upon this pattern which is psychological and which seems to be Nature's own life-plan. There is always this fourfold stratification or classification of members in any collective human grouping: the Intellectual (taken in the broadest sense) or the Intelligentsia, the Military, the Trader and the Labourer. In the earlier civilisationswhen civilisation was being formedespecially in the East, it ,was the first class that took precedence over the rest and was especially honoured; for it is they who give the tone and temper and frame of life in the society. In later epochs, in the mediaeval age for example, the age of conquerors and conquistadors, and of Digvijaya, man as the warrior, the Kshattriya, the Samurai or the Chivalry was given the place of honour. Next came the age of traders and merchants, and the industrial age with the invention of machines. Today the labourer is rising in his turn to take the prime place.

02.14 - The World-Soul, #Savitri, #Sri Aurobindo, #Integral Yoga
  The Figure of the deathless Two-in-One,
  A single being in two bodies clasped,
  --
  Their happenings The Figure of her thoughts,
  And all creation is her endless act.

03.04 - The Body Human, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The Divine means the All: whatever there is (manifest or beyond) is within Him and is Himself. Man too who is within that Divine is the Divine in a special way; for he is a replica or epitome of the Divine containing or embodying the threefold status and movement of the Divine the Transcendent, the Cosmic and the Individual. He is co-extensive with the Divine. Only, the Divine is conscious, supremely conscious, while Man is unconscious or at best half-conscious. God has made himself the world and its creatures, the transcendental has become the material cosmos, true; but God has made himself Man in a special sense and for a special purpose. Man is not a fabrication of the Lower Maya, a formation thrown up in the evolutionary course by a temporary idea in the Cosmic Mind and developed through the play of forces; on the other hand, it is a typal reality, a Real-Ideaa formation of the original truth-consciousness, the Divine's own transcendental existence. Man is The Figure of the Divine Person. The Impersonal become or viewed as the Personal takes up the human aspect, the human, that is to say, as its original prototype in the superconscience.
   The conception of a personal immortality the impersonal is naturally always immortal, there is no problem thereof a physical immortality even attains a significant value looked at from this standpoint. The urge for immortality is not merely a wish to continue indefinitely an earthly life, because of its pleasures or because of an unreasoning attachment; it means regaining and establishing the immortal body that one has or that one is essentially and potentially. The body seeks to be immortal, for it contains and secretly is its immortal Formal Cause (to make use of an Aristotelian term). The materialisation of an immortal being and figure of being that is the consummation demanded of human life on earth.

03.04 - The Vision and the Boon, #Savitri, #Sri Aurobindo, #Integral Yoga
  A god in The Figure of the arisen beast,
  He raised his brow of conquest to the heavens

04.04 - A Global Humanity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Humanity as a race will then present The Figure of a homogeneous unitit will be a unity of many diversified elements, not simply, however, a composition of discrete individuals, but of varied aggregations of individualseven as the body is not merely composed of cells, but also these cells are collected in aggregates forming various limbs and systems, each again with its own identity and function. Indeed, the cosmic or global humanity is very likely to be pyramidal in structurenot a flat and level construction. There will be an overall harmony and integration containing a rich variety of gradationsgradations of consciousness, as even now there are: only the whole will be more luminous, that is to say, more conscious and more concordant; for at the top, on the higher levels, new lights will show themselves and men embodying those lights. They will radiate and spread out, infiltrate into the lower ranges something of their enlightenment and harmony and happiness which will bring about a global purification and a new dispensation; even the material world, the vegetable and mineral domains too may be taken up into this luminous consummation and earth become the Garden of Eden that it once was, suffused with a new glory.
   ***

05.05 - In Quest of Reality, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   One remarkable thing in the material world that has always attracted and captivated man's attention, since almost the very dawn of his consciousness, is the existence of a pattern, of an artistic layout in the composition and movement of material things. When the Vedic Rishi sings out: "These countless stars that appear glistening night after night, where do they vanish during the day?" he is awed by the inviolable rhythm of the Universe, which other sages in other climes sang as the music of the spheres. The presence of Design in Nature has been in the eyes of Believers an incontrovertible proof of the existence of a Designer. What we want to say is not that a watch (if we regard the universe as a watch) presupposes the existence of a watch-maker: we say the pattern itself is the expression of an idea, it involves a conception not imposed or projected from outside but inherent in itself. The Greek view of the artist's mode of operation is very illuminating in this connection. The artist, according to this view, when he carves out a statue for example, does not impose upon the stone a figure that he has only in his mind, but that the stone itself contains The Figure, the artist has the vision to see it, his chisel follows the lines he sees imbedded in the stone. It is why we say that the geometry in the structure of a crystal or an atom or an astronomical system, the balance and harmony, the symmetry and polarity that govern the composition of objects and their relations, the blend of colour schemes, the marshalling of lines and the building of volumes, in a word, the artistic make-up, perfect in detail and in the ensemble that characterise all nature's body and limbs and finally the mathematical laws that embrace and picture as it were Nature's movements, all point to the existence of a truth, a reality whose characteristic marks are or are very much like those of consciousness and Idea-Force. We fight shy of the wordconsciousness for it brings in a whole association of anthropomorphism and pathetic fallacy. But in our anxiety to avoid a ditch let us not fall over a precipice. If it is blindness to see nothing but the spirit, it is not vision to see nothing but Matter.
   A hypothesis, however revolutionary or unorthodox it may seem for the moment, has to be tested by its effective application, in its successful working out. All scientific discoveries in the beginning appear as inconveniences that upset the known and accepted order. Copernicus, Newton, Galileo, Kepler, Maxwell or Einstein in our day enunciated principles that were not obvious sense-given axioms. These are at the outset more or less postulates that have to be judged by their applicability.

05.06 - Physics or philosophy, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   A la bonne leure! That runs close to Upanishadic knowledge. It means that the world is objectiveit is not The Figment of an individual observer; but it is not material either, it is consciousness in vibration. (Note the word "consciousness" is Jeans' own, not mine).
   Jeans is not alone to have such a revolutionary and unorthodox view. He seems to take courage from Dirac also. Dirac too cannot admit an annihilation of the material world. His proposal to save and salvage it follows a parallel line. He says that the world presented or pictured by physical science may not be and is not the actual world, but it posits a substratum of reality to which it conforms: the pattern presented by subjective laws is so composed because of a pressure, an impact from an analogous substratum. There is no chain of causal relation in the pattern itself, the relation of causality is between the substratum reality and the pattern that it bodies forth. Here again we find ourselves at the end of physical inquiry driving straight into the tenuous spaces of spiritual metaphysics. We have one more example of how a modern physicist is metamorphosed into a mystic. What Dirac says is tantamount to the very well-known spiritual experience that the world as it appears to us is a vesture or symbol of an inner order of reality out of which it has been broadcastsah paryagtand the true causes of things are not on the surface, the so-called antecedents, but behind in the subtler world called therefore the causal world, kraa jagat.

06.01 - The End of a Civilisation, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The world has been going down in its course of degradation with an increased momentum since the very beginning of the present century. One of the great symptoms of the decline is the prevalence of wars. It can be said in fact that there has been no real peace or even truce upon earth since the century opened with the Russo-Japanese War. Wars have continued since then uninterruptedly: some part or other of the world has always been involved. Indeed one can say it has been a single war carried on on many fronts, breaking out at different times. Another noticeable thing about these wars is their nature; with the lapse of time they have become more and more extensive and more and more devastating. It is no longer now simply a clash of armies or professionals, of that section of society whose business it is to fight. Whole nationsliterally the whole of a people including men, women, children of all agesare now mobilised, have to take part in The Fight and share the same danger.
   Naturally, war meant always killing; but the nature of killing has changed and even the motive too. Killing is now attended with cruelty, done with methods terribly atrocious and revoltingly ingenious. And this has affected the very consciousness and morale of man. Not only there is no decency or decorum, not to speak of magnanimity and nobility of attitude and behaviouronce familiar things in stories of the Kshatriya, the Samurai, the Knights of oldthere has come into the field a phenomenon for which it has itself found a name, sadism, wanton violence and on a mass scale. Man seems to have thrown off all mask, all the rules of civilised social life and has become worse than the animal: he is now the Pisacha, the ghoul and the demon. He seems to have reached the bottom of the pit.

06.02 - The Way of Fate and the Problem of Pain, #Savitri, #Sri Aurobindo, #Integral Yoga
  He must face The Fight, the pang who would conquer Hell.
  A dark concealed hostility is lodged

07.02 - The Parable of the Search for the Soul, #Savitri, #Sri Aurobindo, #Integral Yoga
  There is The Figure of the god we are,
  His young unaging look on deathless things,

07.04 - The Triple Soul-Forces, #Savitri, #Sri Aurobindo, #Integral Yoga
  I am The Fighter who can never win,
  I am the runner who never touched his goal:
  --
  I show to her The Figures of bright gods
  And bring strength and solace to her struggling life;

07.06 - Nirvana and the Discovery of the All-Negating Absolute, #Savitri, #Sri Aurobindo, #Integral Yoga
  To kindle The Figures of a heavenly speech.
  Below, desires formed their wordless wish,
  --
  There was no sense to frame The Figure of things,
  A sheer self-sight was there, no thought arose.
  --
  It watched The Figure of the cosmic game,
  But the thought and inner life in forms seemed dead,

1.003 - Family of Imran, #Quran, #unset, #Zen
  49. A messenger to the Children of Israel: “I have come to you with a sign from your Lord. I make for you out of clay The Figure of a bird; then I breathe into it, and it becomes a bird by God’s leave. And I heal the blind and the leprous, and I revive the dead, by God’s leave. And I inform you concerning what you eat, and what you store in your homes. In that is a sign for you, if you are believers.”
  50. “And verifying what lies before me of the Torah, and to make lawful for you some of what was forbidden to you. I have come to you with a sign from your Lord; so fear God, and obey me.”

10.03 - Life in and Through Death, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Creation started originally with an absolutely inconscient existence. It is the pressure of an indwelling spirit the Grace descending into matter that has forced matter to burst into, to flower into forms of light and consciousness. The pressure is ever-present and the flowering continues into higher and higher modes of the Divine Consciousness. The Figure '52' of the mythological legend denotes perhaps the integral multiplicity of the manifested universe. We may suggest an interpretation just to satisfy a mental curiosity: 52=50+2; and 50 is 5 X 10. The number 5 is very well-known as representing the five planes of consciousness, and as there is a descending and an ascending movement in each level that gives the number 10. And 5 times 10 is 50. This makes up the manifested creation. The remaining two are the Supreme Divine and his Shakti, or two unities at each end the one above, the one below. This however may be considered as a playful calculation meaning to represent, as I said, a multiple integrality of existence.
   The injunction is: you must die to the world if you want the life Eternal. Even so you must die to yourself if you want the Divine. The existing life which your ego has built up is a life of ignorance, misery and decadence. Death is indeed the natural and inevitable consequence; but this is a death in ignorance and bondage, it does not lead you to liberation and freedom. The dying that liberates is a conscious, deliberate movement of intelligence and will; dying to the world means withdrawing yourself from the world and turning within. Dying to yourself means withdrawing from your egohood and turning to the self, the being that is beyond. This withdrawal is to be done constantly and consistently in all the parts of the being. The mind is to move away from its thoughts, the vital from its desires and impulses and the body from its hunger and thirst. The first result of this withdrawal is a division of the being, an inner passive part and an outer active part. The inner part becomes gradually a mere witness and the outer part a mere mechanical functioning. When the withdrawal is so complete that the outer being or the world has no effect upon the inner, does not raise any ripple in it by its touch or contiguity then is accomplished the real death. Then it is said the outer existence, the material life does not continue long, it comes sooner or later to a dead stop. Thus the inner being is liberated completely and is freed into the life beyond, the Divine Existence, the Brahman. It is said that when each and every seed of the various elements that compose the being, that sprouts into the luxuriant tree of material life, when each and every seed is burnt up by the heat of mounting 'tapas', the force of aspiring consciousness, then there is no more chance or possibility of an ignorant earthly life, one is then naturally born into the Life of the Eternal. That is the final, the supreme death which is laya or pralaya.

10.03 - The Debate of Love and Death, #Savitri, #Sri Aurobindo, #Integral Yoga
  And drew The Figure of a universe,
  That the spirit might adventure into Time
  --
  An armour in The Fight, a bow of God.
  Then larger dawns arrive and Wisdom's pomps

10.04 - The Dream Twilight of the Earthly Real, #Savitri, #Sri Aurobindo, #Integral Yoga
  "Behold The Figures of this symbol realm,
  Its solid outlines of creative dream

1.00a - Introduction, #Magick Without Tears, #Aleister Crowley, #Philosophy
  4) The horoscope; I do not like doing these at all, but it is part of the agreement with the Grand Treasurer of the O.T.O. that I should undertake them in worthy cases, if pressed. But I prefer to keep The Figure to myself for future reference, in case any significant event makes consultation desirable.
  Now there is one really important matter. The only thing besides The Book of the Law which is in the forefront of the battle. As I told you yesterday, the first essential is the dedication of all that one is and all that one has to the Great Work, without reservation of any sort. This must be kept constantly in mind; the way to do this is to practice Liber Resh vel Helios, sub figura CC, pp. 425-426 - Magick. There is another version of these Adorations, slightly fuller; but those in the text are quite alright. The important thing is not to forget. I shall have to teach you the signs and gestures which go with the words.
  --
  But do get it into you head that "If the blind lead the blind, they shall both fall into the ditch." If you had seen 1% of the mischief that I have seen, you would freeze to the marrow of your bones at the mere idea of seeing another member through the telescope! Well, I employ The Figure of hyperbole, that I admit; but it really won't do to have a dozen cooks at the broth! If you're working with me, you'll have no time to waste on other people.
  I fear your "Christianity" is like that of most other folk. You pick out one or two of The Figures from which the Alexandrines concocted "Jesus" (too many cooks, again, with a vengeance!) and neglect the others. The Zionist Christ of Matthew can have no value for you; nor can the Asiatic "Dying-God" compiled from Melcarth, Mithras, Adonis, Bacchus, Osiris, Attis, Krishna, and others who supplied the miraculous and ritualistic elements of the fable.
  Rightly you ask: "What can I contri bute?" Answer: One Book. That is the idea of the weekly letter: 52 of yours and 52 of mine, competently edited, would make a most useful volume. This would be your property: so that you get full material value, perhaps much more, for your outlay. I thought of the plan because one such arrangement has recently come to an end, with amazingly happy results: they should lie open to your admiring gaze in a few months from now. Incidentally, I personally get nothing out of it; secretarial work costs money these days. But there is another great advantage; it keeps both of us up to the mark. Also, in such letters a great deal of odds and ends of knowledge turn up automatically; valuable stuff, frequent enough; yes, but one doesn't want to lose the thread, once one starts. Possibly ten days might be best.

10.12 - Awake Mother, #Writings In Bengali and Sanskrit, #Sri Aurobindo, #Integral Yoga
  Fire rains and rushes about in The Fight, the skies are deafened
  With all the fierce noises, the ears burst, the earth sways,

1.01 - Archetypes of the Collective Unconscious, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  wise magician, who goes back in direct line to The Figure of the
  36
  --
  lished, The Figures of the shadow, anima, and wise old man,
  together with the corresponding figures of the feminine uncon-

1.01 - MASTER AND DISCIPLE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  It was now late in the evening and time for M.'s departure; but he felt reluctant to go and instead went in search of Sri Ramakrishna. He had been fascinated by the Master's singing and wanted to hear more. At last he found the Master pacing alone in the natmandir in front of the Kali temple. A lamp was burning in the temple on either side of the image of the Divine Mother. The single lamp in the spacious natmandir blended light and darkness into a kind of mystic twilight, in which The Figure of the Master could be dimly seen.
  M. had been enchanted by the Master's sweet music. With some hesitation he asked him whether there would be any more singing that evening. "No, not tonight", said Sri Ramakrishna after a little reflection. Then, as if remembering something, he added: "But I'm going soon to Balarm Bose's house in Calcutta. Come there and you'll hear me sing." M. agreed to go.

1.01 - On renunciation of the world, #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
  To lag in The Fight at the very outset of the struggle and thereby to furnish proof of our coming defeat2 is a very hateful and dangerous thing. A firm beginning will certainly be useful for us when we later grow slack. A soul that is strong at first but then relaxes is spurred on by the memory of its former zeal. And in this way new wings are often obtained.
  When the soul betrays itself and loses the blessed and longed for fervour, let it carefully investigate the reason for losing this. And let it arm itself with all its longing and zeal against whatever has caused this. For the former fervour can return only through the same door through which it was lost.

1.01 - Principles of Practical Psycho therapy, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  general, so The Figure of the unknown woman is a personification of the
  unconscious, which I have called the anima. This figure only occurs in

1.01 - the Call to Adventure, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  ance of The Figure of the herald in the psyche that is ripe for
  transformation. The first is the dream of a young man seeking
  --
  mosphere of irresistible fascination about The Figure that appears
  suddenly as guide, marking a new period, a new stage, in the bi

1.02.2.1 - Brahman - Oneness of God and the World, #Isha Upanishad, #unset, #Zen
  is unified, self-existent, not confused by The Figures of Birth and
  Death. It is called, therefore, Amritam, Immortality, and offered

1.02 - BOOK THE SECOND, #Metamorphoses, #Ovid, #Poetry
  Some loosely swimming in The Figur'd main,
  While some on rocks their dropping hair divide,

1.02 - Isha Analysis, #Isha Upanishad, #unset, #Zen
  The fourth movement returns to the idea of the worlds and under The Figures of Surya and Agni the relations of the Supreme Truth and Immortality (Verses 15, 16), the activities of this life (Verse 17), and the state after death (Verse 18) are symbolically indicated.

1.02 - MAPS OF MEANING - THREE LEVELS OF ANALYSIS, #Maps of Meaning, #Jordan Peterson, #Psychology
  mystery. The Figures of myth, however, embody the world visible and invisible. Though the analysis
  of such figures, we can come to see just what meaning means, and how it reveals itself, in relationship to
  --
  They took up The Fight, fuming and raging;
  They held a meeting and planned the conflict.
  --
  Christian. It is more accurate to note that The Figure of the devil or of Christ, for that matter inhabits the
  mind of the Christian (and of all Christians), and that such habitation occurs as a consequence of
  --
  The uroboros and The Figure of the Great Mother commonly overlap because the chaos comprising the
  original state is hard to distinguish from the chaos defined in opposition to established order. Two things
  --
  from one another. The distinctions between The Figures of the uroboros and the Great Mother are just as
  important as their similarities, however. An immense difference obtains between the possibility of
  --
  mythological representation is another. Consideration of The Figure of the Great and Terrible Mother is
  salutary; helps breed understanding of just what it is that our cultures that is, our ritual identification with
  --
  If all the great kings would bow, voluntarily, to The Figure of the hero, there would be no more reason
  for war.
  --
  The earliest stages of the development of The Figure of the hero take the form of mythic
  representations of the infant or adolescent, fully or partially dominated by potent maternal force.326 This
  --
  through the underworld and must survive The Fight with the dragon, the new sun is kindled at midnight
  and the hero conquers the darkness. At this same lowest point of the year Christ is born as the shining
  --
  frequently symbolized by The Figure of the Great Father, simultaneous personification of order and
  tyranny. Culture binds nature. The archetypal Great Father protects his children from chaos; holds back
  --
  The death of the King who is the ritual model for emulation [The Figure who brings order or
  predictability to interpersonal interaction undertaken among his subjects] means potential dissolution of
  --
  Uriah was ordered to the front lines, carrying instructions that he be placed in the thick of The Fighting
  and support withdrawn so he would be killed. Everything went as planned; indeed, the procedure

1.02 - On the Service of the Soul, #The Red Book Liber Novus, #unset, #Zen
  68. Matthew 21:18-20 : Now in the morning as he returned into the city, he hungered. And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently The Fig tree withered away. And when the disciples saw it, they marveled, saying, How soon is The Fig tree withered away! In 1944 Jung wrote: "The ChristianmyChristianknows no curse formulas; indeed he does not even sanction the cursing of the innocent fig-tree by the rabbi Jesus (Why I have not adopted the Catholic truth? CW 18, 1468).
  69. The Draft continues: They may serve your redemption (p.34)

1.02 - SADHANA PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  shall not succeed perfectly in The Fight until I can get down
  below. A man says something very harsh to me, and I begin to

1.02 - The Divine Teacher, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  But all this, though of considerable historical importance, has none whatever for our present purpose. We are concerned only with The Figure of the divine Teacher as it is presented to us in the Gita and with the Power for which it there stands in the spiritual illumination of the human being. The Gita accepts the human Avatarhood; for the Lord speaks of the repeated, the constant5 manifestation of the Divine in humanity, when He the eternal Unborn assumes by his Maya, by the power of the infinite Consciousness to clo the itself apparently in finite forms, the conditions of becoming which we call birth. But it is not this upon which stress is laid, but on the transcendent, the cosmic and the internal Divine; it is on the Source of all things and the
  Master of all and on the Godhead secret in man. It is this internal divinity who is meant when the Gita speaks of the doer of violent
  --
  Avatar is unseen or appears only for occasional comfort and aid, but at every crisis his hand is felt, yet in such a way that all imagine themselves to be the protagonists and even Arjuna, his nearest friend and chief instrument, does not perceive that he is an instrument and has to confess at last that all the while he did not really know his divine Friend. He has received counsel from his wisdom, help from his power, has loved and been loved, has even adored without understanding his divine nature; but he has been guided like all others through his own egoism and the counsel, help and direction have been given in the language and received by the thoughts of the Ignorance. Until the moment when all has been pushed to the terrible issue of the struggle on the field of Kurukshetra and the Avatar stands at last, still not as fighter, but as the charioteer in the battle-car which carries the destiny of The Fight, he has not revealed Himself even to those whom he has chosen.
  Thus The Figure of Krishna becomes, as it were, the symbol of the divine dealings with humanity. Through our egoism and ignorance we are moved, thinking that we are the doers of the work, vaunting of ourselves as the real causes of the result, and that which moves us we see only occasionally as some vague or even some human and earthly fountain of knowledge, aspiration, force, some Principle or Light or Power which we acknowledge and adore without knowing what it is until the occasion arises that forces us to stand arrested before the Veil.
  The Divine Teacher
  --
  The symbolic companionship of Arjuna and Krishna, the human and the divine soul, is expressed elsewhere in Indian thought, in the heavenward journey of Indra and Kutsa seated in one chariot, in The Figure of the two birds upon one tree in the
  Upanishad, in the twin figures of Nara and Narayana, the seers who do tapasya together for the knowledge. But in all three it is the idea of the divine knowledge in which, as the Gita says, all action culminates that is in view; here it is instead the action which leads to that knowledge and in which the divine Knower figures himself. Arjuna and Krishna, this human and this divine, stand together not as seers in the peaceful hermitage of meditation, but as fighter and holder of the reins in the clamorous field, in the midst of the hurtling shafts, in the chariot of battle. The

1.02 - The Stages of Initiation, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
   which he is now familiar. If he recognizes his duty and acts rightly, his trial has been successful. The success can be recognized in the alteration produced by his action in The Figures, colors, and tones apprehended by his spiritual eyes and ears. Exact indications are given, as the training progresses, showing how these figures appear and are experienced after the action has been performed, and the candidate must know how to produce this change. This trial is known as the Water-Trial, because in his activity in these higher worlds the candidate is deprived of the support derived from outward circumstances, as a swimmer is without support when swimming in water that is beyond his depth. This activity must be repeated until the candidate attains absolute poise and assurance.
  The importance of this trial lies again in the acquisition of a quality. Through his experiences in the higher worlds, the candidate develops this quality in a short time to such a high degree that he would otherwise have to go through many incarnations, in the ordinary course of his development, before he could acquire it to the same extent. It all centers around the fact that he must
  --
   or problem in life, to come to a swift decision without hesitation or delay, for him life itself has been a training in this sense. Such situations are here meant in which success is instantly lost if action is not rapid. A person who is quick to act when a misfortune is imminent, whereas a few moments of hesitation would have seen the misfortune an accomplished fact, and who has turned this ability into a permanent personal quality, has unconsciously acquired the degree of maturity necessary for the third trial. For at this stage everything centers round the development of absolute presence of mind. This trial is known as the Air-Trial, because while undergoing it the candidate can support himself neither upon the firm basis of external incentive nor upon The Figures, tones, and colors which he has learned at the stages of preparation and enlightenment, but exclusively upon himself.
  Upon successfully passing this trial the student is permitted to enter the temple of higher wisdom. All that is here said on this subject can only be the slenderest allusion. The task now to be performed is often expressed in the statement that the student must take an oath never to betray anything

1.02 - The Three European Worlds, #The Ever-Present Origin, #Jean Gebser, #Integral
  In this drawing, however, space and body have become transparent. In this sense the drawing is neither unperspectival, i.e. a two-dimensional rendering of a surface in which the body is imprisoned, nor is it perspectival, i.e., a three-dimensional visual sector cut out of reality that surrounds The Figure with breathing space. The drawing is "aperspectival" in our sense of the term; time is no longer spatialized but integrated and concretized as a fourth dimension. By this means it renders the whole visible to insight, a whole which becomes visible only because the previously missing component, time, is expressed in an intensified and valid form as the present. It is no longer the moment, or the "twinkling of the eye" - time viewed through the organ of sight as spatialized time - but the pure present, the quintessence of time that radiates from this drawing.
  Every body, to the extent that it is conceived spatially, is nothing but solidified, crystallized, substantivated, and materialized time that requires the formation and solidification of space in order to unfold. Space represents a field of tension; and because of its latent energy, it is an agent of the critical or acute energy of time. Thus both energetic principles, the latency of space as well as the acuteness of time, are mutually dependent. When we formulate this thought in advance of our discussion, it is to emphasize the basic import that we accord to the present, for both space and time exist for the perceptual capacities of our body only in the present via presentiation. The presentiation or making present evident in Picassos drawing was possible only after he was able to actualize, that is, bring to consciousness, all of the temporal structures of the past latent in himself (and in each of us) during the course of his preceding thirty years of painting in a variety of earlier styles.
  --
  Among the portraits to which we refer are several executed since 1918 in which Picasso shows The Figure simultaneously "full face" and "profile," in utter disregard of aesthetic conventions (fig.2). What at first glance appears to be distorted or dislocated, as for example the eyes, is actually a complementary overlapping of temporal factors and spatial sectors, audaciously rendered simultaneously and conspatially on the pictorial surface. In this manner, The Figure achieves its concrete character of wholeness and presence, nourished not by the psychistic demand for beauty but by the concretion of time.
  In the drawing of fig.1, as well as in the portraits, the unimaginable and the truly unrepresentable become evident; its structures rendered transparent, time becomes visible in its proper and most unique medium, the human body (or the head).

10.37 - The Golden Bridge, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   This creation as an expression of the Divine Truth may not be altogether a falsehood. It is an inadequate expression, as it stands at present, as it has been till now; but it is a growing, a progressive expression. In other words, the instruments of expression, to start with, are not fully developed, they have to be developed; they are being developed, through the evolutionary movement of Nature, in the course of advancing time. Indeed evolution in Nature means that and a great deal of that. Take for example, speech, which is a special organ of expression for man. Now, originally speech, that is to say, the vocabulary on man's tongue consisted of vocables related only to the familiar objects around him, in the ordinary day to day movement of life. The field was narrow and limited, level to the ground. Observe the language also, the written language. The original written language started with images, pictorial diagrams: there was no alphabet but things and movements were presented, that is represented, almost actually. Thus for man a figure of man was drawn, that is to say, straight lines sticking out representing hands and legs and a dot for the head; the sun was a circle and so on. As consciousness grew and as the mind developed and reason became active, the images, The Figures and the symbols gradually changed into more and more abstract signs. At first there was the pictogram, then the ideogram, and then, at the end, came the alphabet. Evidently, it appears, language could not develop so quickly as the consciousness or the mind did, for we see even in the earlier epochs of human civilisation and culture, man could and did come in contact with the Truth and Realities beyond his normal sense-bound consciousness. And the experiences the seers had on those levels were of such a kind that whenever they sought to express them, communicate them to others in the outward mind and speech, they had to take refuge in symbolism: they had to use the words of everyday life as signs and symbols pointing to other realities, other-worldly and unfamiliar. Thus, horse was to them life-force, cow the radiance of truth, the wind thought energies, the sun consciousness or Truth, night as ignorance, light as knowledge, wine (soma means both wine and moon) as delight and ecstasy, the sky as infinity or transcendence. And so on.
   Indeed, that is the hiatus, the inadequacy that still cripples and stultifies the mind, the physical mind in its attempt to seize other realities beyond. It is the mind which gives the formal structure, the pattern of expression in the material frame. The mind being bound to the life of the ignorant and outgoing senses is constitutionally incapable of receiving or holding or expressing facts of the higher life, the life beyondwhat we name as the spiritual or the divine. Not only so, the mind in trying to express the higher or supraterrestrial truths inevitably diminishes, dilutes, devalues, even negates and annuls them. The attempt through parables and allegories is the story of the difficulty the impossibility of expressing through the mind truths beyond the mind. We land into the weird and confused worlds of myths and mythologies,myths and mythologies for example about popular Radha and Krishna, and Kali or Shiva. We are compelled to reduce to our human measures, to accentuate our human failings in order to present graphically to us the inexpressible intensities or extensions of the high experiences above. The Vaishnava lyrics or the songs of Solomon become to us high spiritual documents.

1.03 - Concerning the Archetypes, with Special Reference to the Anima Concept, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  Stein, and its repercussions in The Figures of Mignon and
  Gretchen, all over again. In the case of Gretchen, Goe the also

1.03 - Meeting the Master - Meeting with others, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sarala Devi: Don't you think that sufficient work has been done in the country to start The Fight?
   Sri Aurobindo: Until now only waves of emotion and a certain all-round awakening have come. But the force which could stand the strain when the Government would put forth its force in full vigour is still not there.
  --
   Disciple: In the days of the Khilafat agitation they used to say: "Swaraj is Khilafat" (meaning thereby the identification of Khilafat agitation with The Fight for Swaraj); "Khilafat is cow" (because the cow, the emblem of Hinduism, should be protected by the Muslims); and we used to say "Yes, Swaraj is a cow!" (Laughter)
   3 AUGUST 1924

1.03 - PERSONALITY, SANCTITY, DIVINE INCARNATION, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Their reactions were remarkably alike. During the violent combat and in the acute emergencies that arose during it, they were all quietly precise on the interphone and decisive in action. The tail gunner, right waist gunner and navigator were severely wounded early in The Fight, but all three kept at their duties efficiently and without cessation. The burden of emergency work fell on the pilot, engineer and ball turret gunner, and all functioned with rapidity, skilful effectiveness and no lost motion. The burden of the decisions, during, but particularly after the combat, rested essentially on the pilot and, in secondary details, on the co-pilot and bombar ther. The decisions, arrived at with care and speed, were unquestioned once they were made, and proved excellent. In the period when disaster was momentarily expected, the alternative plans of action were made clearly and with no thought other than the safety of the entire crew. All at this point were quiet, unobtrusively cheerful and ready for anything. There was at no time paralysis, panic, unclear thinking, faulty or confused judgment, or self-seeking in any one of them.
  One could not possibly have inferred from their behaviour that this one was a man of unstable moods and that that one was a shy, quiet, introspective man. They all became outwardly calm, precise in thought and rapid in action.
  --
  In the West, the mystics went some way towards liberating Christianity from its unfortunate servitude to historic fact. (or, to be more accurate, to those various mixtures of contemporary record with subsequent inference and phantasy, which have, at different epochs, been accepted as historic fact). From the writings of Eckhart, Tauler and Ruysbroeck, of Boehme, William Law and the Quakers, it would be possible to extract a spiritualized and universalized Christianity, whose narratives should refer, not to history as it was, or as someone afterwards thought it ought to be, but to processes forever unfolded in the heart of man. But unfortunately the influence of the mystics was never powerful enough to bring about a radical Mahayanist revolution in the West. In spite of them, Christianity has remained a religion in which the pure Perennial Philosophy has been overlaid, now more, now less, by an idolatrous preoccupation with events and things in timeevents and things regarded not merely as useful means, but as ends, intrinsically sacred and indeed divine. Moreover such improvements on history as were made in the course of centuries were, most imprudently, treated as though they themselves were a part of historya procedure which put a powerful weapon into the hands of Protestant and, later, of Rationalist controversialists. How much wiser it would have been to admit the perfectly avowable fact that, when the sternness of Christ the Judge had been unduly emphasized, men and women felt the need of personifying the divine compassion in a new form, with the result that The Figure of the Virgin, mediatrix to the mediator, came into increased prominence. And when, in course of time, the Queen of Heaven was felt to be too awe-inspiring, compassion was re-personified in the homely figure of St. Joseph, who thus became me thator to the me thatrix to the me thator. In exactly the same way Buddhist worshippers felt that the historic Sakyamuni, with his insistence on recollectedness, discrimination and a total dying to self as the principal means of liberation, was too stern and too intellectual. The result was that the love and compassion which Sakyamuni had also inculcated came to be personified in Buddhas such as Amida and Maitreyadivine characters completely removed from history, inasmuch as their temporal career was situated somewhere in the distant past or distant future. Here it may be remarked that the vast numbers of Buddhas and Bodhisattvas, of whom the Mahayanist theologians speak, are commensurate with the vastness of their cosmology. Time, for them, is beginningless, and the innumerable universes, every one of them supporting sentient beings of every possible variety, are born, evolve, decay and the, only to repeat the same cycleagain and again, until the final inconceivably remote consummation, when every sentient being in all the worlds shall have won to deliverance out of time into eternal Suchness or Buddhahood This cosmological background to Buddhism has affinities with the world picture of modern astronomyespecially with that version of it offered in the recently published theory of Dr. Weiszcker regarding the formation of planets. If the Weiszcker hypothesis is correct, the production of a planetary system would be a normal episode in the life of every star. There are forty thousand million stars in our own galactic system alone, and beyond our galaxy other galaxies, indefinitely. If, as we have no choice but to believe, spiritual laws governing consciousness are uniform throughout the whole planet-bearing and presumably life-supporting universe, then certainly there is plenty of room, and at the same time, no doubt, the most agonizing and desperate need, for those innumerable redemptive incarnations of Suchness, upon whose shining multitudes the Mahayanists love to dwell.
  For my part, I think the chief reason which prompted the invisible God to become visible in the flesh and to hold converse with men was to lead carnal men, who are only able to love carnally, to the healthful love of his flesh, and afterwards, little by little, to spiritual love.

1.03 - Preparing for the Miraculous, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  has decided. If the body is incapable of bearing The Fight,
  if it has to be dissolved, then humanity will pass through
  --
  The Fight is within the body. ...
  This dramatic fight must have gone on for several days

1.03 - Supernatural Aid, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  effected in The Figure of Hermes Trismegistus, "Hermes Thrice Greatest," who
  was regarded as the patron and teacher of all the arts, and especially of

1.03 - Sympathetic Magic, #The Golden Bough, #James George Frazer, #Occultism
  Indians, we are told, believe that by drawing The Figure of a person
  in sand, ashes, or clay, or by considering any object as his body,
  --
  After the seventh time burn The Figure, and your victim will die.
  This charm obviously combines the principles of homoeopathic and

1.03 - The Gods, Superior Beings and Adverse Forces, #Words Of The Mother III, #The Mother, #Integral Yoga
  If this is allowed to continue, it will end in a sure catastrophe and ruin. Strong steps must be taken to put an end to this, and for that the collaboration of your soul is needed. It must wake up and join in The Fight against the ego by resolutely closing the door to this evil spirit.
  9 April 1958

1.03 - The Human Disciple, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Arjuna is The Fighter in the chariot with the divine Krishna as his charioteer. In the Veda also we have this image of the human soul and the divine riding in one chariot through a great battle to the goal of a high-aspiring effort. But there it is a pure figure and symbol. The Divine is there Indra, the Master of the
  World of Light and Immortality, the power of divine knowledge which descends to the aid of the human seeker battling with the sons of falsehood, darkness, limitation, mortality; the battle is with spiritual enemies who bar the way to the higher world of our being; and the goal is that plane of vast being resplendent with the light of the supreme Truth and uplifted to the conscious immortality of the perfected soul, of which Indra is the master.
  --
  Arjuna is the man of action and not of knowledge, The Fighter, never the seer or the thinker.
  From the beginning of the Gita this characteristic temperament of the disciple is clearly indicated and it is maintained throughout. It becomes first evident in the manner in which he is awakened to the sense of what he is doing, the great slaughter of which he is to be the chief instrument, in the thoughts which immediately rise in him, in the standpoint and the psychological motives which make him recoil from the whole terrible catastrophe. They are not the thoughts, the standpoint, the motives of a philosophical or even of a deeply reflective mind or a spiritual temperament confronted with the same or a similar problem.

1.03 - THE ORPHAN, THE WIDOW, AND THE MOON, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  The identification of Malchuth with Luna forms a link with alchemy, and is another example of the process by which the patristic symbolism of sponsus and sponsa had been assimilated much earlier. At the same time, it is a repetition of the way the originally pagan hierosgamos was absorbed into The Figurative language of the Church Fathers. But Vigenerus adds something that seems to be lacking in patristic allegory, namely the darkening of the other half of the moon during her opposition. When the moon turns upon us her fullest radiance, her other side is in complete darkness. This strict application of the Sol-Luna allegory might have been an embarrassment to the Church, although the idea of the dying Church does take account, to a certain extent, of the transience of all created things.130 I do not mention this fact in order to criticize the significance of the ecclesiastical Sol-Luna allegory. On the contrary I want to emphasize it, because the moon, standing on the borders of the sublunary world ruled by evil, has a share not only in the world of light but also in the daemonic world of darkness, as our author clearly hints. That is why her changefulness is so significant symbolically: she is duplex and mutable like Mercurius, and is like him a mediator; hence their identification in alchemy.131 Though Mercurius has a bright side concerning whose spirituality alchemy leaves us in no doubt, he also has a dark side, and its roots go deep.
  [20] The quotation from Vigenerus bears no little resemblance to a long passage on the phases of the moon in Augustine.132 Speaking of the unfavourable aspect of the moon, which is her changeability, he paraphrases Ecclesiasticus 27 : 12 with the words: The wise man remaineth stable as the sun, but a fool is changed as the moon,133 and poses the question: Who then is that fool who changeth as the moon, but Adam, in whom all have sinned?134 For Augustine, therefore, the moon is manifestly an ally of corruptible creatures, reflecting their folly and inconstancy. Since, for the men of antiquity and the Middle Ages, comparison with the stars or planets tacitly presupposes astrological causality, the sun causes constancy and wisdom, while the moon is the cause of change and folly (including lunacy).135 Augustine attaches to his remarks about the moon a moral observation concerning the relationship of man to the spiritual sun,136 just as Vigenerus did, who was obviously acquainted with Augustines epistles. He also mentions (Epistola LV, 10) the Church as Luna, and he connects the moon with the wounding by an arrow: Whence it is said: They have made ready their arrows in the quiver, to shoot in the darkness of the moon at the upright of heart.137 It is clear that Augustine did not understand the wounding as the activity of the new moon herself but, in accordance with the principle omne malum ab homine, as the result of mans wickedness. All the same, the addition in obscura luna, for which there is no warrant in the original text, shows how much the new moon is involved. This hint of the admitted dangerousness of the moon is confirmed when Augustine, a few sentences later on, cites Psalm 71 : 7: In his days justice shall flourish, and abundance of peace, until the moon shall be destroyed.138 Instead of the strong interficiatur the Vulgate has the milder auferaturshall be taken away or fail.139 The violent way in which the moon is removed is explained by the interpretation that immediately follows: That is, the abundance of peace shall grow until it consumes all changefulness of mortality. From this it is evident that the moons nature expressly partakes of the changefulness of mortality, which is equivalent to death, and therefore the text continues: For then the last enemy, death, shall be destroyed, and whatever resists us on account of the weakness of the flesh shall be utterly consumed. Here the destruction of the moon is manifestly equivalent to the destruction of death.140 The moon and death significantly reveal their affinity. Death came into the world through original sin and the seductiveness of woman (= moon), and mutability led to corruptibility.141 To eliminate the moon from Creation is therefore as desirable as the elimination of death. This negative assessment of the moon takes full account of her dark side. The dying of the Church is also connected with the mystery of the moons darkness.142 Augustines cautious and perhaps not altogether unconscious disguising of the sinister aspect of the moon would be sufficiently explained by his respect for the Ecclesia-Luna equation.

1.03 - The Psychic Prana, #Raja-Yoga, #Swami Vivkenanda, #unset
  According to the Yogis, there are two nerve currents in the spinal column, called Pingal and Id, and a hollow canal called Sushumn running through the spinal cord. At the lower end of the hollow canal is what the Yogis call the "Lotus of the Kundalini". They describe it as triangular in form in which, in the symbolical language of the Yogis, there is a power called the Kundalini, coiled up. When that Kundalini awakes, it tries to force a passage through this hollow canal, and as it rises step by step, as it were, layer after layer of the mind becomes open and all the different visions and wonderful powers come to the Yogi. When it reaches the brain, the Yogi is perfectly detached from the body and mind; the soul finds itself free. We know that the spinal cord is composed in a peculiar manner. If we take The Figure eight horizontally () there are two parts which are connected in the middle. Suppose you add eight after eight, piled one on top of the other, that will represent the spinal cord. The left is the Ida, the right Pingala, and that hollow canal which runs through the centre of the spinal cord is the Sushumna. Where the spinal cord ends in some of the lumbar vertebrae, a fine fibre issues downwards, and the canal runs up even within that fibre, only much finer. The canal is closed at the lower end, which is situated near what is called the sacral plexus, which, according to modern physiology, is triangular in form. The different plexuses that have their centres in the spinal canal can very well stand for the different "lotuses" of the Yogi.
  The Yogi conceives of several centres, beginning with the Muldhra, the basic, and ending with the Sahasrra, the thousand-petalled Lotus in the brain. So, if we take these different plexuses as representing these lotuses, the idea of the Yogi can be understood very easily in the language of modern physiology. We know there are two sorts of actions in these nerve currents, one afferent, the other efferent; one sensory and the other motor; one centripetal, and the other centrifugal. One carries the sensations to the brain, and the other from the brain to the outer body. These vibrations are all connected with the brain in the long run. Several other facts we have to remember, in order to clear the way for the explanation which is to come. This spinal cord, at the brain, ends in a sort of bulb, in the medulla, which is not attached to the brain, but floats in a fluid in the brain, so that if there be a blow on the head the force of that blow will be dissipated in the fluid, and will not hurt the bulb. This is an important fact to remember. Secondly, we have also to know that, of all the centres, we have particularly to remember three, the Muladhara (the basic), the Sahasrara (the thousand-petalled lotus of the brain) and the Manipura (the lotus of the navel).

1.03 - The Syzygy - Anima and Animus, #Aion, #Carl Jung, #Psychology
  Through The Figure of the father he expresses not only conven-
  tional opinion but- equally- what we call "spirit," philosophical
  --
  in The Figures of anima and animus. They personify those of its
  contents which, when withdrawn from projection, can be in-

1.03 - The Tale of the Alchemist Who Sold His Soul, #The Castle of Crossed Destinies, #Italo Calvino, #Fiction
  The emotion aroused by this story had not yet died away when another of our companions indicated that he wanted to tell his own. One episode, especially, in the knight's tale seemed to have attracted his attention, or, rather, it was one of the random pairings of cards in the second row: the Ace of Cups, placed beside The Popess. To suggest how he felt personally involved in that juxtaposition, he pushed up to the right of those two cards The Figure of the King of Cups (which could have passed for a very youthful and-to tell the truth-exaggeratedly flattering portrait of him) and, on the left, continuing in a horizontal line, an Eight of Clubs.
  The first interpretation that this sequence called to mind, if we continued attri buting an aura of voluptuousness to the fountain, was that our fellow guest had had amorous relations with a nun in a wood. Or else that he had offered her copious drink, since the fountain, if you examined it closely, seemed to pour from a little cask set on top of a grape press. But the melancholy stare of the man's face seemed lost in speculations from which not only carnal passions but even the most venial pleasures of table and cellar had to be excluded. Lofty meditations must have been his, though his worldly appearance left no doubt that they were still addressed to the Earth and not to Heaven. (And so another possible interpretation was eliminated: that the card depicted a holy-water stoup.)
  --
  So Mephistopheles had then answered, "Your soul!": an idea that can be represented only with The Figure of Psyche, the young girl who illuminates the shadows with her light, as she is contemplated in The Star. The Five of Cups which was then shown us could be read as the alchemistic secret the Devil revealed to Faust, or as a toast to seal their bargain, or as the bells which, with their strokes, put the infernal visitor to flight. But we could also interpret the card as a discourse upon the soul and upon the body as the soul's vessel. (One of the five cups was painted horizontally, as if it were empty.)
  "My soul?" our Faust may have answered. "And what if I had no soul?"

1.04 - Narayana appearance, in the beginning of the Kalpa, as the Varaha (boar), #Vishnu Purana, #Vyasa, #Hinduism
  At the close of the past (or Pādma) Kalpa, the divine Brahmā, endowed with the quality of goodness, awoke from his night of sleep, and beheld the universe void. He, the supreme Nārāyaṇa, the incomprehensible, the sovereign of all creatures, invested with the form of Brahmā, the god without beginning, the creator of all things; of whom, with respect to his name Nārāyaṇa, the god who has the form of Brahmā, the imperishable origin of the world, this verse is repeated, "The waters are called Nārā, because they were the offspring of Nara (the supreme spirit); and as in them his first (Ayana) progress (in the character of Brahmā) took place, he is thence named Nārāyaṇa (he whose place of moving was the waters)[2]." He, the lord, concluding that within the waters lay the earth, and being desirous to raise it up, created another form for that purpose; and as in preceding Kalpas he had assumed the shape of a fish or a tortoise, so in this he took The Figure of a boar. Having adopted a form composed of the sacrifices of the Vedas[3], for the preservation of the whole earth, the eternal, supreme, and universal soul, the great progenitor of created beings, eulogized by Sanaka and the other saints who dwell in the sphere of holy men (Janaloka); he, the supporter of spiritual and material being, plunged into the ocean. The goddess Earth, beholding him thus descending to the subterrene regions, bowed in devout adoration, and thus glorified the god:-
  Prīthivī (Earth).-Hail to thee, who art all creatures; to thee, the holder of the mace and shell: elevate me now from this place, as thou hast upraised me in days of old. From thee have I proceeded; of thee do I consist; as do the skies, and all other existing things. Hail to thee, spirit of the supreme spirit; to thee, soul of soul; to thee, who art discrete and indiscrete matter; who art one with the elements and with time. Thou art the creator of all things, their preserver, and their destroyer, in the forms, oh lord, of Brahmā, Viṣṇu, and Rudra, at the seasons of creation, duration, and dissolution. When thou hast devoured all things, thou reposest on the ocean that sweeps over the world, meditated upon, oh Govinda, by the wise. No one knoweth thy true nature, and the gods adore thee only in the forms it bath pleased thee to assume. They who are desirous of final liberation, worship thee as the supreme Brahmā; and who that adores not Vāsudeva, shall obtain emancipation? Whatever may be apprehended by the mind, whatever may be perceived by the senses, whatever may he discerned by the intellect, all is but a form of thee. I am of thee, upheld by thee; thou art my creator, and to thee I fly for refuge: hence, in this universe, Mādhavī (the bride of Mādhava or Viṣṇu) is my designation. Triumph to the essence of all wisdom, to the unchangeable, the imperishable: triumph to the eternal; to the indiscrete, to the essence of discrete things: to him who is both cause and effect; who is the universe; the sinless lord of sacrifice[4]; triumph. Thou art sacrifice; thou art the oblation; thou art the mystic Omkāra; thou art the sacrificial fires; thou art the Vedas, and their dependent sciences; thou art, Hari, the object of all worship[5]. The sun, the stars, the planets, the whole world; all that is formless, or that has form; all that is visible, or invisible; all, Puruṣottama, that I have said, or left unsaid; all this, Supreme, thou art. Hail to thee, again and again! hail! all hail!
  --
  [6]: Varāha Avatāra. The description of The Figure of the boar is much more particularly detailed in other Purāṇas. As in the Vāyu: "The boar was ten Yojanas in breadth, a thousand Yojanas high; of the colour of a dark cloud; and his roar was like thunder; his bulk was vast as a mountain; his tusks were white, sharp, and fearful; fire flashed from his eyes like lightning, and he was radiant as the sun; his shoulders were round, flit, and large; he strode along like a powerful lion; his haunches were fat, his loins were slender, and his body was smooth and beautiful." The Matsya P. describes the Varāha in the same words, with one or two unimportant varieties. The Bhāgavata indulges in that amplification which marks its more recent composition, and describes the Varāha as issuing from the nostrils of Brahmā, at first of the size of the thumb, or an inch long, and presently increasing to the stature of an elephant. That work also subjoins a legend of the death of the demon Hiranyākṣa, who in a preceding existence was one of Viṣṇu's doorkeepers, at his palace in Vaikuntha. Having refused admission to a party of Munis, they cursed him, and he was in consequence born as one of the sons of Diti. When the earth, oppressed by the weight of the mountains, sunk down into the waters, Viṣṇu was beheld in the subterrene regions, or Rasātala, by Hiranyākṣa in the act of carrying it off. The demon claimed the earth, and defied Viṣṇu to combat; and a conflict took place, in which Hiranyākṣa was slain. This legend has not been met with in any other Purāṇa, and certainly does not occur in the chief of them, any more than in our text. In the Mokṣa Dherma of the Mahābhārata, e.35, Viṣṇu destroys the demons in the form of the Varāha, but no particular individual is specified, nor does the elevation of the earth depend upon their discomfiture. The Kālikā Upapurāṇa has an absurd legend of a conflict between Śiva as a Sarabha, a fabulous animal, and Viṣṇu as the Varāha, in which the latter suffers himself and his offspring begotten upon earth to be slain.
  [7]: This, which is nothing more than the developement of the notion that the Varāha incarnation typifies the ritual of the Vedas, is repeated in most of the Purāṇas in the same or nearly the same words.

1.04 - Reality Omnipresent, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  2:We have found already in the cosmic consciousness a meeting-place where Matter becomes real to Spirit, Spirit becomes real to Matter. For in the cosmic consciousness Mind and Life are intermediaries and no longer, as they seem in the ordinary egoistic mentality, agents of separation, fomenters of an artificial quarrel between the positive and negative principles of the same unknowable Reality. Attaining to the cosmic consciousness Mind, illuminated by a knowledge that perceives at once the truth of Unity and the truth of Multiplicity and seizes on the formulae of their interaction, finds its own discords at once explained and reconciled by the divine Harmony; satisfied, it consents to become the agent of that supreme union between God and Life towards which we tend. Matter reveals itself to the realising thought and to the subtilised senses as The Figure and body of Spirit, - Spirit in its self-formative extension. Spirit reveals itself through the same consenting agents as the soul, the truth, the essence of Matter. Both admit and confess each other as divine, real and essentially one. Mind and Life are disclosed in that illumination as at once figures and instruments of the supreme Conscious Being by which It extends and houses Itself in material form and in that form unveils Itself to Its multiple centres of consciousness. Mind attains its self-fulfilment when it becomes a pure mirror of the Truth of Being which expresses itself in the symbols of the universe; Life, when it consciously lends its energies to the perfect self-figuration of the Divine in ever-new forms and activities of the universal existence.
  3:In the light of this conception we can perceive the possibility of a divine life for man in the world which will at once justify Science by disclosing a living sense and intelligible aim for the cosmic and the terrestrial evolution and realise by the transfiguration of the human soul into the divine the great ideal dream of all high religions.

1.04 - THE APPEARANCE OF ANOMALY - CHALLENGE TO THE SHARED MAP, #Maps of Meaning, #Jordan Peterson, #Psychology
  (at least in the ideal) within The Figure of the exploratory hero. The inner walls are dependent for their
  protection for their continued existence and validity on the integrity of the outer walls. The farther
  --
  fundamental idea is embodied in mythology in The Figure of the revolutionary hero. He is the fourth manner
  in which threat to the stability of cultural tradition may be presented and, simultaneously: is solution to
  --
  out over the water. I was in a depressed state of mind. I looked out to the horizon. I could see The Figure
  of a beautiful woman in the clouds. She gestured for me to come forward. I almost went over the edge,

1.04 - The Crossing of the First Threshold, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  In The Figures of the gods that have come down from ancient Mesopotamia
  (Sumer and Akkad, Babylonia and Assyria) the thunderbolt, in the same form

1.04 - The Divine Mother - This Is She, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  Take, for instance, the construction of Golconde. I am not going to enter into an elaborate description of its development. Considering that our resources in men and money were then limited, how such a magnificent building was erected is a wonder. An American architect with his Japanese and Czechoslovakian assistants foregathered. Old buildings were demolished, our sadhaks along with the paid workers laboured night and day and as if from a void, the spectacular mansion rose silently and slowly like a giant in the air. It is a story hardly believable for Pondicherry of those days. But my wonder was at the part the Mother played in it, not inwardly which is beyond my depth but in the daylight itself. She was in constant touch with the work through her chosen instruments. As many sadhaks as possible were pressed into service there; to anyone young or old asking for work, part time, whole time, her one cry: "Go to Golconde, go to Golconde." It was one of her daily topics with Sri Aurobindo who was kept informed of the difficulties, troubles innumerable, and at the same time, of the need of his force to surmount "them. Particularly when rain threatened to impede or spoil some important part of the work, she would invoke his special help: for instance, when the roof was to be built. How often we heard her praying to Sri Aurobindo, "Lord, there should be no rain now." Menacing clouds had mustered strong, stormy west winds blowing ominously, rain imminent, and torrential Pondicherry rain! We would look at the sky and speculate on the result of The Fight between the Divine Force and the natural force. The Divine Force would of course win: slowly the Fury would leash her forces and withdraw into the cave. But as soon as the intended object was achieved, a deluge swept down as if in revenge. Sri Aurobindo observed that that was often the rule. During the harvesting season too, S.O.S. signals would come to Sri Aurobindo through the Mother to stop the rain. He would smile and do his work silently. If I have not seen any other miracle, I can vouch for this one repeated more than once. During the roof-construction, work had to go on all night long and the Mother would mobilise and marshal all the available Ashram hands and put them there. With what cheer and ardour our youth jumped into the fray at the call of the Mother, using often Sri Aurobindo's name to put more love and zeal into the strenuous enterprise! We felt the vibration of a tremendous energy driving, supporting, inspiring the entire collective body. This was how Golconde, an Ashram guest house, was built, one of the wonders of modern architecture lavishly praised by many visitors. Let me quote the relevant portion of a letter from Sri Aurobindo, written in 1945 with regard to Golconde:
  "...It is on this basis that she (Mother) planned the Golconde. First, she wanted a high architectural beauty, and in this she succeeded architects and people with architectural knowledge have admired it with enthusiasm as a remarkable achievement; one spoke of it as the finest building of its kind he had seen, with no equal in all Europe or America; and a French architect, pupil of a great master, said it executed superbly the idea which his master had been seeking for but failed to realise..."2
  --
  I shall now give an example of the Mother's considerable courage in taking up the charge of a patient suffering from throat cancer. This man, a devotee, arrived from outside. He had refused all medical aid and turned down all entreaties of his relatives for the accepted treatment. He wanted only to be cured by the Mother or to die here. He was very thin, of a nervous type and his general health was poor. I was asked to supervise the case and give daily reports to the Mother and Sri Aurobindo. We shall see in the chapter 'God Departs' another devotee seeking entire refuge in them and being cured of a mysterious illness that endangered her life. I must admit frankly that I was stunned by the Mother's boldness and could not have an unreserved faith. Either in this context or another, I had asked the Mother and Sri Aurobindo if they had cured cancer by their Force. The Mother replied firmly, "Not only cancer, other diseases too, pronounced incurable by the doctors. Isn't it so?" She asked Sri Aurobindo, as if looking for confirmation; he nodded. The Mother once said that there is hardly a disease that Yoga cannot cure. Sri Aurobindo also wrote, "Of course it [Yoga] can, but on condition of faith or openness or both. Even a mental suggestion can cure cancer with luck of course, as is shown by the case of the woman operated on unsuccessfully for cancer, but the doctors lied and told her it had succeeded. Result, cancer symptoms all ceased and she died many years afterwards of another illness altogether," Here was a patient, then, who came with faith in the Mother. I began to do my duty regularly. At first the patient came for Pranam to the Mother. I witnessed her intense concentration and preoccupation with the case. While listening to the report, she would suddenly go into a trance and Sri Aurobindo would intently watch over her. Once she was on the point of falling down. Sri Aurobindo stretched both his arms, exclaiming "Ah!" The Mother regained her control. Things seemed to be moving at a slow pace. If some symptoms improved, new ones appeared; the condition fluctuated from day to day. Some days passed in a comparative restfulness. Our help was mostly psychological: to give courage and instil faith. If some progress was noticed, I would with a cheerful face report it to the Mother. She would just listen quietly. Meanwhile letters from the relatives urged the patient to return. When the Mother heard about it, she replied, "If I can't cure it, there is none who can." The Fight continued, it was a grim encounter, indeed. As a result of the Mother's steady Force, things looked bright and I felt we had turned the corner. The Mother kept her vigil and wasted no words. After the February Darshan, however, the picture changed for no apparent reason. The patient went gradually down-hill and in a month or two, life petered out. The patient was brought before the Mother to have her last blessings. She came down and with her soothing touch and the balm of her divine smile wiped away all his distress and made his passage peaceful. Later when I asked Sri Aurobindo the reason for this unaccountable reversal, he replied, "After the Darshan his faith got shaken and he could not get it back." Cancer of the throat is a scourge; one cannot eat, drink or speak; breathing becomes difficult. Let us remember Sri Ramakrishna's classical example. To keep a steady faith needs a heroic will which how many can have? Besides, the family surroundings also were not very congenial.
  I remember Nishikanto, a sadhak-poet, who fell seriously ill after being cured of an equally serious illness. The Mother giving the occult reason told me that when he came to her on his birthday, she saw a definite crack in his faith. But a man of quite a different temperament, he pulled himself up, while the cancer-patient could not. "Why take up such a case at all?" one may ask. Well, it was the patient who made the choice; he had no faith in the usual medico-surgical treatment whose efficacy is at best doubtful. Here, he had at least the unique opportunity to live under the Mother's and Sri Aurobindo's direct care and supervision. For a bhakta, there cannot be a greater boon. If he lives, it will be glorious; if he dies, he will have a better life in the next birth.

1.04 - The Self, #Aion, #Carl Jung, #Psychology
  to the ego and in granting The Figures of the unconscious- the
  self, anima, animus, and shadow- relative autonomy and reality
  --
  lowest on the scale of conscious values, and vice versa. The Fig-
  ure of the shadow already belongs to the realm of bodiless phan-

1.04 - What Arjuna Saw - the Dark Side of the Force, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  image of the Force that acts in the world in The Figure not
  only of the beneficent Durga, but of the terrible Kali in her
  --
  mentalization of humanity; Sri Krishna led The Fight of the
  Mahabharata war, supporting with his physical presence

1.05 - 2010 and 1956 - Doomsday?, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  The Figure of millenniums; mind can still further compress
  the tardy leisureliness of Time and make long paces of the

1.05 - BOOK THE FIFTH, #Metamorphoses, #Ovid, #Poetry
  And, by his age, exempted from The Fight,
  Both sides alike condemns: This impious war
  --
  Here from the left Molpeus renews The Fight,
  And bold Ethemon presses on the right:

1.05 - Christ, A Symbol of the Self, #Aion, #Carl Jung, #Psychology
  stantiae vel subsistentiae Dei" (The Saviour is The Figure of the substance or sub-
  sistence of God). In Genesim homilia, I, 13 (Migne, P.G., vol. 12, col. 156): "Quae
  --
  recognizes it in The Figure of Christ. As a result of this "anam-
  nesis" the original state of oneness with the God-image is re-
  --
  seemed guaranteed in The Figure of Christ. One must, however,
  take evil rather more substantially when one meets it on the
  --
  sequence is anticipated in The Figure of the Antichrist and is
  reflected in the course of contemporary events, whose nature is
  --
  as The Figure of the total man. It also links up directly with the
  psychological evidence for the existence of an archetypal con-

1.05 - ON ENJOYING AND SUFFERING THE PASSIONS, #Thus Spoke Zarathustra, #Friedrich Nietzsche, #Philosophy
  it be the evil that grows out of The Fight among your
  virtues. My brother, if you are fortunate you have only

1.05 - Some Results of Initiation, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
   filled with life. The clairvoyant in whom this sense is developed can describe, for every mode of thought and for every law of nature, a form which expresses them. A revengeful thought, for example, assumes an arrow-like, pronged form, while a kindly thought is often formed like an opening flower, and so on. Clear-cut, significant thoughts are regular and symmetrical in form, while confused thoughts have wavy outlines. Quite different perceptions are received through the twelve-petalled lotus. These perceptions may, in a sense, be likened to warmth and cold, as applied to the soul. A clairvoyant equipped with this faculty feels this warmth and cold streaming out from the forms discerned by the sixteen-petalled lotus. Had he developed the sixteen and not the twelve-petalled lotus he would only perceive, in the kindly thought, for instance, The Figure described above, while a clairvoyant in whom both senses were developed would also notice what can only be described as soul-warmth, flowing from the thought. It would be noted in passing that esoteric training never develops one organ without the other, so that the above-mentioned example may be regarded as a
   p. 148

1.05 - The Destiny of the Individual, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  8:In other words, if Brahman has entered into form and represented Its being in material substance, it can only be to enjoy self-manifestation in The Figures of relative and phenomenal consciousness. Brahman is in this world to represent Itself in the values of Life. Life exists in Brahman in order to discover Brahman in itself. Therefore man's importance in the world is that he gives to it that development of consciousness in which its transfiguration by a perfect self-discovery becomes possible. To fulfil God in life is man's manhood. He starts from the animal vitality and its activities, but a divine existence is his objective.
  9:But as in Thought, so in Life, the true rule of self-realisation is a progressive comprehension. Brahman expresses Itself in many successive forms of consciousness, successive in their relation even if coexistent in being or coeval in Time, and Life in its self-unfolding must also rise to ever-new provinces of its own being. But if in passing from one domain to another we renounce what has already been given us from eagerness for our new attainment, if in reaching the mental life we cast away or belittle the physical life which is our basis, or if we reject the mental and physical in our attraction to the spiritual, we do not fulfil God integrally, nor satisfy the conditions of His selfmanifestation. We do not become perfect, but only shift the field of our imperfection or at most attain a limited altitude. However high we may climb, even though it be to the Non-Being itself, we climb ill if we forget our base. Not to abandon the lower to itself, but to transfigure it in the light of the higher to which we have attained, is true divinity of nature. Brahman is integral and unifies many states of consciousness at a time; we also, manifesting the nature of Brahman, should become integral and all-embracing.

1.05 - THE HOSTILE BROTHERS - ARCHETYPES OF RESPONSE TO THE UNKNOWN, #Maps of Meaning, #Jordan Peterson, #Psychology
  The Figure of Satan is arguably the most well-developed representation of evil extant in religious and
  mythological thought. Although it is tempting to identify this personage with particular personality
  --
  capacity to re-assess morality means identification with The Figure that generates and renews the world
  with The Figure that mediates between order and chaos. It is within the domain of that figure that room for
  all aspects of the personality actually exist as the demands placed on the individual who wishes to
  --
  The Figure of Moses, who serves as law-giver for the Jewish people. Moses has many of the attri butes of the
  (typical) mythical hero analogous to that of the supernatural ancestor of the primitive. He is characterized
  --
  motivation (drives, emotions) into a single hierarchy, dominated by The Figure of the exploratory hero. The
  second stage was (re)union of the united mind with the body. This was equivalent to the second stage of the
  --
  church pews in the church I attended with my mother as a child, and where I was married. The Figure
  was looking for me, but he was a long way back, and I had hid myself from his view, as I ascended the
  --
  world, is an eternal spirit (that is, an eternally recurrent spirit), despite historical incarnation in The Figure
  of the Buddha. Figure 68: The Eternal Return of the Boddhisatva 666 portrays this spirit, forever dominant
  --
  exploratory hero manifested itself to me in imagistic representation, contaminated with The Figure of the Dragon of
  Chaos and as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up (John 3:14).
  --
  needed the imagery of the executed kings and Absalom quite as much as that of The Figures of glory and triumph.
  [Frye, N. (1982). p. 180].

1.05 - THE MASTER AND KESHAB, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  MASTEIR (to Keshab): "Look here. There is Vijay. Your quarrel seems like The Fight between iva and Rama. iva was Rama's s guru. Though they fought with each other, yet they soon came to terms. But the grimaces of the ghosts, the followers of iva, and the gibberish of the monkeys, the followers of Rama, would not come to an end! (Loud laughter.) Such quarrels take place even among one's own kith and kin. Didn't Rama fight with His own sons, Lava and Kusa? Again, you must have noticed how a mother and daughter, living together and having the same spiritual end in view, observe their religious fast separately on Tuesdays, each on her own accountas if the welfare of the mother were different from the welfare of the daughter. But what benefits the one benefits the other. In like manner, you have a religious society, and Vijay thinks he must have one too. (Laughter.) But I think all these are necessary. While Sri Krishna, Himself God Incarnate, played with the gopis at Vrindvan, trouble-makers like Jatila and Kutila appeared on the scene. You may ask why. The answer is that the play does not develop without trouble-makers. (All laugh.) There is no fun without Jatila and Kutila. (Loud laughter.)
  "Ramanuja upheld the doctrine of Qualified Non-dualism. But his guru was a pure non-dualist. They disagreed with each other and refuted each other's arguments. That always happens. Still, to the teacher the disciple is his own."

1.05 - War And Politics, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  Similarly, when France, after the fall of Dunkirk, rejected Churchill's proposal of a common citizenship for Britain and France so that they might carry on The Fight as one country, the Mother seems to have considered it a rejection of the Divine Grace itself that had come to the help of France at the most opportune moment. The entire speech of Churchill was dictated in the occult way by the Mother, we were told.
  To resume our talk:

1.06 - Gestalt and Universals, #Cybernetics, or Control and Communication in the Animal and the Machine, #Norbert Wiener, #Cybernetics
  as we wish to any given transformation of The Figure by a trans-
  formation operator lying in the region desired. If our scanning
  --
  This was The Figure which, when shown to Dr. von Bonin, sug-
  gested the fourth layer of the visual cortex. It was the connect-

1.06 - LIFE AND THE PLANETS, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
  mate: Eddington puts The Figure at millions) possesses them. And if
  to this we add the fact that, in the case of any given planet, it calls

1.06 - The Sign of the Fishes, #Aion, #Carl Jung, #Psychology
  l2 7 The Figure of Christ is not as simple and unequivocal as one
  could wish. I am not referring here to the enormous difficulties
  --
  event (like The Fight between Behemoth and Leviathan), and
  secondly because it is probably the oldest testimony to the anti-
  --
  assimilated The Figure of the Redeemer; in other words, it was
  a symptom of Christ's assimilation into the world of ideas pre-
  --
  tween The Figure of Christ and the inception of the astrological
  age of the fishes, the simultaneity of the fish symbolism of the

1.07 - Bridge across the Afterlife, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  to the prolongation of The Fighting and the cruel death of
  7 Gitta Sereny: Albert Speer: His Battle with Truth, pp. 416-417.br idge ac r oss the afterlife

1.07 - THE MASTER AND VIJAY GOSWAMI, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "But the universe and its created beings, and the twenty-four cosmic principles, all exist because God exists. Nothing remains if God is eliminated. The number increases if you put many zeros after The Figure one; but the zeros don't have any value if the one is not there."
  The Master continued: "There are some who come down, as it were, after attaining the Knowledge of Brahman-after samdhi-and retain the 'ego of Knowledge' or the 'ego of Devotion', just as there are people who, of their own sweet will, stay in the marketplace after the market breaks up. This was the case with sages like Narada. They kept the 'ego of Devotion' for the purpose of teaching men. Sankaracharya kept the 'ego of Knowledge' for the same purpose.

1.08 - Attendants, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  Mulshankar, youngest of the group, was the brother of Esculape, alias Dayashankar, at one time in charge of the Ashram Dispensary. He also worked as an assistant in the Dispensary after Esculape's retirement and came to serve Sri Aurobindo as a medical aid. An excellent worker, he had the privilege of massaging Sri Aurobindo's body for a certain period. He was no masseur and in fact knew nothing about it, but he picked it up from some casual lessons and was gifted with the natural lightness and suppleness of finger movements. During the short interval that Sri Aurobindo had to wait for the Mother to come, before he started walking, Mulshankar would sit behind and apply a good massage to his back. It was really as if an expert masseur was at work; his hands moved so lightly and fast, up and down the back and spine; sometimes using delicate finger strokes or the edge of the palms and swinging and bending the body as the various movements demanded and then finishing off with very gentle touches of the fingertips. One was tempted to take a photograph of his agile figure and beaming face visibly moved beyond measure by the unique privilege of touching the Lord's body, while Sri Aurobindo kept on sitting like a statue looking downwards as the massage proceeded, or in front, sometimes smiling by himself, perhaps oblivious of all the hundred kinds of fleeting, fluttering, striking movements being made on his back. Both The Figures supplied us food for a good deal of merriment, the Guru sitting on the edge of the bed, the shishya briskly massaging his back. But the poor fellow had to miss his service because of an intractable headache that crippled him often. And every time that happened we would report to Sri Aurobindo; his comment would be: "Again?", or an exclamatory expression; we could feel at the same time that the inner help was being given.
  What could be more heart-rending than that he lost his life at the hands of an assassin during the riot of 1947? When the news was brought to Sri Aurobindo that he had been fatally stabbed, the air was filled with gloom. Sri Aurobindo listened quietly and his face bore a grave and serious expression that we had not seen before. The dark forces seemed to have achieved a perilous victory in snatching away one of the personal attendants of the Divine. Such is the grim occult struggle between the forces of Light and the forces of Darkness. For days we were under a pall of gloom and none of us referred to the incident in our talks.

1.08 - The Gods of the Veda - The Secret of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  For the rest, Sayana in this particular passage lends some support [to] this suggestion of Saraswatis etymological good luck; for he tells us that Saraswati has two aspects, the embodied goddess of Speech and The Figure of a river. He distributes, indeed, these two capacities with a strange inconsistency and in his interpretation, as in so many of these harsh & twisted scholastic renderings, European & Indian, of the old melodious subtleties of thought & language, the sages of the Veda come before us only to be convicted of a baffling incoherence of sense and a pointless inaptness of language. But possibly, after all, it is the knowledge of the scholar that is at fault, not the intellect of the Vedic singers that was confused, stupid and clumsy! Nevertheless we must consider the possibility that Sayanas distribution of the sense may be ill-guided, & yet his suggestion about the double role of the goddess may in itself be well-founded. There are few passages of the ancient Sanhita, into which these ingenuities of the ritualistic & naturalistic interpretations do not pursue us. Our inquiry would protract itself into an intolerable length, if we had at every step to clear away from the path either the heavy ancient lumber or the brilliant modern rubbish. It is necessary to determine, once for all, whether the Vedic scholars, prve ntan uta, are guides worthy of trustwhe ther they are as sure in taste & insight as they are painstaking and diligent in their labour,whether, in a word, these ingenuities are the outcome of an imaginative licence of speculation or a sound & keen intuition of the true substance of Veda. Here is a crucial passage. Let us settle at least one side of the account the ledger of the great Indian scholiast.
  Madhuchchhanda turns to Saraswati at the close of his hymn after successively calling to the Aswins, Indra & the Visvadevas. To each of these deities he has addressed three riks of praise & invocation; the last three of the twelve reiterate in each verse the name, epithets & functions of Saraswati. The Sukta falls therefore into four equal parts of which the last alone immediately concerns us.
  --
  This explanation of vjebhir vjinvat leads at once to The Figurative sense of maho arnas. Arnas or samudra is the image of the sea, flood or stream in which the Vedic seers saw the substance of being and its different states. Sometimes one great sea, sometimes seven streams of being are spoken of by the Rishis; they are the origin of the seven seas of the Purana. It cannot be doubted that the minds of the old thinkers were possessed with this image of ocean or water as the very type & nature of the flux of existence, for it occurs with a constant insistence in the Upanishads. The sole doubt is whether the image was already present to the minds of the primitive Vedic Rishis. The Europeans hold that these were the workings of a later imagination transfiguring the straightforward material expressions & physical ideas of the Veda; they admit no real parentage of Vedantic ideas in the preexistent Vedic notions, but only a fictitious derivation. I hold, on the contrary, that Vedantic ideas have a direct & true origin & even a previous existence in the religion & psychology of the Vedas. If, indeed, there were no stuff of high thinking or moral sensibility in the hymns of the Vedic sages, then I should have no foundation to stand upon and no right to see this figure in the Vedic arnas or samudra. But when these early minds,early to us, but not perhaps really so primitive in human history as we imagine,were capable of such high thoughts & perceptions as these three Riks bear on their surface, it would be ridiculous to deny them the capacity of conceiving these great philosophical images & symbols. A rich poetic imagery expressing a clear, direct & virgin perception of the facts of mind and being, is not by any means impossible, but rather natural in these bright-eyed sons of the morning not yet dominated in their vision by the dry light of the intellect or in their speech & thought by the abstractions & formalities of metaphysical thinking. Water was to them, let us hold in our hypothesis, the symbol of unformed substance of being, earth of the formed substance. They even saw a mystic identity between the thing symbolised & the symbol.
  What then is maho arnas? Is it the great sea of general being, substance of general existence out of which the substance of thought & speech are formed? It is possible; but such an interpretation is not entirely in consonance with the context of this passage. The suggestion I shall advance will therefore be different. Mahas, as a neuter adjective, means great,maho arnas, the great water; but mahas may be equally a noun and then maho arnas will mean Mahas the sea. In some passages again, mahas is genitive singular or accusative plural of a noun mah; maho arnas may well be the flowing stream or flood of Mah, as in the expression vasvo arnavam, the sea of substance, in a later Sukta.We are therefore likely to remain in doubt unless we can find an actual symbolic use of either word Mah or Mahas in a psychological sense which would justify us in supposing this Maho Arnas to be a sea of substance of knowledge rather than vaguely the sea of general substance of being. For this is the significance which alone entirely suits the actual phraseology of the last Rik of the Sukta. We find our clue in the Taittiriya Upanishad. It is said there that there are three recognised vyahritis of the Veda, Bhur, Bhuvar, Swah, but the Rishi Mahachamasya affirmed a fourth. The name of this doubtful fourth vyahriti is Mahas. Now the mystic vyahritis of the Veda are the shabdas or sacred words expressing objectively the three worlds, subjectively mentalised material being, mentalised vital being & pure mental being, the three manifest states of our phenomenal consciousness. Mahas, therefore, must express a fourth state of being, which is so much superior to the other three or so much beyond the ordinary attainment of our actual human consciousness that it is hardly considered in Vedic thought a vyahriti, whatever one or two thinkers may have held to the contrary. What do we know of this Mahas from Vedantic or later sources? Bhuh, Bhuvah, Swar of the Veda rest substantially upon the Annam, Prana, Manas, matter, life & mind of the Upanishads. But the Upanishads speak of a fourth state of being immediately aboveManas, preceding it therefore & containing it, Vijnanam, ideal knowledge, and a fifth immediately above Vijnanam, Ananda or Bliss. Physically, these five are the pancha kshitayah, five earths or dwelling-places, of the Rig Veda and they are the pancha koshas, five sheaths or bodies of the Upanishads. But in our later Yogic systems we recognise seven earths, seven standing grounds of the soul on which it experiences phenomenal existence. The Purana gives us their names [the names of the two beyond the five already mentioned], Tapas and Satya, Energy&Truth. They are the outward expressions of the two psychological principles, Self-Awareness &Self-Being (Chit&Sat) which with Ananda, Self-Bliss, are the triune appearance in the soul of the supreme Existence which the Vedanta calls Brahman. Sat, Chit & Ananda constitute to Vedantic thought the parardha or spiritual higher half [of] our existence; in less imaginative language, we are in our supreme existence self-existence, self-awareness & self-delight. Annam, Prana & Manas constitute to Vedantic thought the aparardha or lower half; again, in more abstract speech, we are in our lower phenomenal existence mind, life & matter. Vijnana is the link; standing in ideal knowledge we are aware, looking upward, of our spiritual existence, looking downward, we pour it out into the three vyahritis, Bhur, Bhuvah & Swar, mental, vital & material existence, the phenomenal symbols of our self-expression. Objectively vijnana becomes mahat, the great, wide or extended state of phenomenal being,called also brihat, likewise signifying vast or great,into which says the Gita, the Self or Lord casts his seed as into a womb in order to engender all these objects & creatures. The Self, standing in vijnanam or mahat, is called the Mahan Atma, the great Self; so that, if we apply the significance [of] these terms to the Vedic words mah, mahas, mahi, mahn, then, even accepting mahas as an adjective and maho arnas in the sense of the great Ocean, it may very well be the ocean of the ideal or pure ideative state of existence in true knowledge which is intended, the great ocean slumbering in our humanity and awakened by the divine inspiration of Saraswati. But have we at all the right to read these high, strange & subtle ideas of a later mysticism into the primitive accents of the Veda? Let us at least support for a while that hypothesis. We may very well ask, if not from the Vedic forefa thers, whence did the Aryan thinkers get these striking images, this rich & concrete expression of the most abstract ideas and persist in them even after the Indian mind had rarefied & lifted its capacity to the height of the most difficult severities & abstractions known to any metaphysical thinking? Our hypothesis of a Vedic origin remains not only a possible suggestion but the one hypothesis in lawful possession of the field, unless a foreign source or a later mixed ideation can be proved. At present this later ideation may be assumed, it has not been & cannot be proved. The agelong tradition of India assigns the Veda as the source & substance of our theosophies; Brahmana, Aranyaka, Upanishad & Purana as only the interpretation & later expression; the burden of disproof rests on those who negative the tradition.
  --
  We have gained, therefore, another great step in the understanding of the Veda. The Figure of the mighty Indra, in his most essential quality & function, begins to appear to us as in a half-luminous silhouette full of suggestions. We have much yet to learn about him, especially his war with Vritra, his thunderbolt & his dealings with the seven rivers. But the central or root idea is fixed. The rest is the outgrowth, foliage & branchings.
  ***

1.08 - The Historical Significance of the Fish, #Aion, #Carl Jung, #Psychology
  weh." 18 He will fall in The Fight against Gog and Magog, and
  Armilus will kill him. Armilus is the Anti-Messiah, whom

1.08 - THE MASTERS BIRTHDAY CELEBRATION AT DAKSHINESWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  drew on the ground The Figures of the sun, moon, and earth and tried to explain gravitation, ebb-tide, flood-tide, new moon, full moon, eclipse, and so forth.
  MASTER (to M.): "Stop it! I can't follow you. It makes me dizzy. My head is aching.

1.095 - The Fig, #Quran, #unset, #Zen
  object:1.095 - The Fig
  class:chapter
  --
  1. By The Fig and the olive.
  2. And Mount Sinai.

1.09 - BOOK THE NINTH, #Metamorphoses, #Ovid, #Poetry
  The trembling herds survey The Fight from far,
  'Till victory decides th' important war.

1.09 - Saraswati and Her Consorts, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  HE SYMBOLISM of the Veda betrays itself with the greatest clearness in The Figure of the goddess Saraswati.
  In many of the other gods the balance of the internal sense and the external figure is carefully preserved. The veil sometimes becomes transparent or its corners are lifted even for the ordinary hearer of the Word; but it is never entirely removed.

1.09 - SKIRMISHES IN A WAY WITH THE AGE, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  even laugh at The Figure which it makes us cut But what does it matter?
  We have no other kind of self-control left. This is our asceticism, our

1.09 - Talks, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  These short preambles were soon followed by the cascade. It was evening, about 7 p.m. Our duty being over, Sri Aurobindo was lying down in bed. A dim electric light was on. I had gone out. When I came up after a while, I saw our group sitting on the left side of Sri Aurobindo's bed, near his feet and some talk was going on, almost in whispers. Sri Aurobindo was the talker. I joined the group at once but could not get very near. All were listening intently; if they did notice my coming, they had no room to spare for me. This was the first time he talked at length. As we were not accustomed to his subdued voice and intonation, we had to strain our ears in order to catch all the words, and yet many of them were lost to me. Several people have asked us about the quality of his voice. Lacking in expressive power for such delicate matters, I am afraid I can't define it or give its exact sound-shade. The nearest characterisation I can hazard is that it was masculine, but soft some have called it musical low-pitched, quiet and measured, with a clear English accent. This was my impression formed from a gradual closeness. In her Prayers and Meditations, the Mother describes the voice of the Lord which can apply very well to Sri Aurobindo's. On June 27, 1913, she writes, "Thy voice is so modest, so impartial, so sublime in its patience and mercy that it does not make itself heard with any authority, any force of will but comes like a cool breeze, sweet and pure, like a crystalline murmur that brings a note of harmony to a discordant concert. Yet, for him who knows how to listen to the note, to breathe that breeze, it holds such treasures of beauty, such a fragrance of pure serenity and noble grandeur, that all foolish illusions vanish or are transformed into a joyful acceptance of the marvellous truth that has been glimpsed." It is a great pity that we do not have a tape-recording of his voice. People have charged us with a callous indifference. But then there was no radio, no ceiling-fan and even to take a photograph of the Mother was strictly banned. I am told that when the Mother went out to see our Ashram team playing a volley-ball match with an outside team, someone took a photograph of hers and gave it to the local photographer who was known to us, to have it printed. The Mother managed to stop the printing. Besides, who could ever dream that Sri Aurobindo would pass away so suddenly? It was by an unseen dispensation that a few photographs were taken in his last year. We often compared his previous photographs with his present appearance and wished for new ones to be taken and distributed to the sadhaks, instead of the old ones. Once somebody had made paintings of Sri Aurobindo from his old photographs and sent them to him. Looking at them he said, "I look like a criminal! Am I so bad to look at?" But our requests for the new photographs were gently turned down with a humorous (or was it solemn?) reply that only after the descent of the Supermind they could be taken. Henri Cartier-Bresson's photographs, impressive though they are, are still a poor apology for Sri Aurobindo's real physical appearance. Can they do Justice to all that God-like majesty, beauty and serenity? Those who had seen him with his bare shining torso different times in different postures, look at these replicas and murmur sadly, "Was this The Figure that we loved and worshipped?" The Mother showing a painting of Sri Aurobindo to Champaklal asked him his opinion, he kept quiet. She then repeated, "You don't like it?" Then he burst out, "How can I like it, Mother? This is sheer mockery. I won't look at it!" The Mother smiled. But people would perhaps say that something is better than nothing. It is true that but for these last photographs there would have been a great void left in our recollection of Sri Aurobindo.
  After the first day, regular talks continued at the same time in the evening. All of us sat huddled together near his bed, Purani sometimes stood at a distance, and the talks rolled on under the dim light. The listening hush was quite often broken by our outbursts of hilarious laughter. We had ample leisure, since all medical duties were over and what remained before us was only his light supper. In the middle of the talks the Mother would sometimes glide in and ask Sri Aurobindo with a smile, "They are making you talk?" The Mother feared that too much talk would put him under an undue strain. At times we got so absorbed in the talks that Sri Aurobindo had to remind us of the Mother's coming and we then quickly regrouped ourselves ready to receive her. She would then insist saying, Don't move, don't move." Dr. Manilal's reply was, "No, Mother, we shall now meditate!"

1.09 - The Ambivalence of the Fish Symbol, #Aion, #Carl Jung, #Psychology
  The Figure of Typhon /Set. In later times he was a god of death,
  destruction, and the desert, the treacherous opponent of his

1.09 - The Furies and Medusa. The Angel. The City of Dis. The Sixth Circle Heresiarchs., #The Divine Comedy, #Dante Alighieri, #Christianity
  "Still it behoveth us to win The Fight,"
  Began he; "Else Such offered us herself

1.10 - Concentration - Its Practice, #Raja-Yoga, #Swami Vivkenanda, #unset
  The Chitta-Vrittis, the mind-waves, which are gross, we can appreciate and feel; they can be more easily controlled, but what about the finer instincts? How can they be controlled? When I am angry, my whole mind becomes a huge wave of anger. I feel it, see it, handle it, can easily manipulate it, can fight with it; but I shall not succeed perfectly in The Fight until I can get down below to its causes. A man says something very harsh to me, and I begin to feel that I am getting heated, and he goes on till I am perfectly angry and forget myself, identify myself with anger. When he first began to abuse me, I thought, "I am going to be angry". Anger was one thing, and I was another; but when I became angry, I was anger. These feelings have to be controlled in the germ, the root, in their fine forms, before even we have become conscious that they are acting on us. With the vast majority of mankind the fine states of these passions are not even known the states in which they emerge from subconsciousness. When a bubble is rising from the bottom of the lake, we do not see it, nor even when it is nearly come to the surface; it is only when it bursts and makes a ripple that we know it is there. We shall only be successful in grappling with the waves when we can get hold of them in their fine causes, and until you can get hold of them, and subdue them before they become gross, there is no hope of conquering any passion perfectly. To control our passions we have to control them at their very roots; then alone shall we be able to burn out their very seeds. As fried seeds thrown into the ground will never come up, so these passions will never arise.
  

1.10 - The Image of the Oceans and the Rivers, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  The sea of the superconscient is the goal of the rivers of clarity, of the honeyed wave, as the sea of the subconscient in the heart within is their place of rising. This upper sea is spoken of as the Sindhu, a word which may mean either river or ocean; but in this hymn it clearly means ocean. Let us observe the remarkable language in which Vamadeva speaks of these rivers of the clarity. He says first that the gods sought and found the clarity, the ghr.tam, triply placed and hidden by the Panis in the cow, gavi. It is beyond doubt that go is used in the Veda in the double sense of Cow and Light; the Cow is the outer symbol, the inner meaning is the Light. The Figure of the cows stolen and hidden by the Panis is constant in the Veda. Here it is evident that as the sea is a psychological symbol - the heart-ocean, samudre hr.di, - and the Soma is a psychological symbol and the clarified butter is a psychological symbol, the cow in which the gods find the clarified butter hidden by the Panis must also symbolise an inner illumination and not physical light. The cow is really
  Aditi, the infinite consciousness hidden in the subconscient, and the triple ghr.tam is the triple clarity of the liberated sensation finding its secret of delight, of the thought-mind attaining to light and intuition and of the truth itself, the ultimate supra-mental vision. This is clear from the second half of the verse in which it is said, "One Indra produced, one Surya, one the gods fashioned by natural development out of Vena"; for Indra is the Master of the thought-mind, Surya of the supra-mental light, Vena is Soma, the master of mental delight of existence, creator of the sense-mind.

11.14 - Our Finest Hour, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The individual seems always to precede the society. What begins in and with the individual is spread abroad and established in wide commonalty. But this individual self-concentration does not mean that one should withdraw from the world and its activities and sit and settle within oneself, apart and aloof. It does not mean while you are in prison, to accept imprisonment, dig a cave there and go into mere meditation. In other words, to find the inner solution it is not necessary to escape from the world, go into the solitude of mountain-tops or into the depths of the forests, take to the path of total renunciation till you attain perfect siddhi and then turn back and share your light and leading with humanity. Some great souls have done thisBuddha and Christ and Vivekananda. And it is not for every man to try that path in the way they did. But even if the path is not easy, to some extent at least every one of us has to follow it; for we must remember our aim is not easy either. The pioneers have to accept the difficulty of the path. Pursuing The Figure of the prison, of the dungeon, we may say, instead of trying to break it down because of the hopelessness of the attempt, or as the alternative: sit down quiet for the inner illumination to come; instead of that one may cut a tunnel under the wall. That should be the nature of our activity in our present situation.
   The new truth, the new capacity you have to acquire in and through the activities of the normal life. It was what Sri Krishna taught to Arjuna. Arjuna was a representative of the common man, Arjuna was thought to be always in the yogic consciousness even while he was engaged in battle.

1.11 - BOOK THE ELEVENTH, #Metamorphoses, #Ovid, #Poetry
  And as a soldier foremost in The Fight,
  Makes way for others, and an host alone

1.11 - The Influence of the Sexes on Vegetation, #The Golden Bough, #James George Frazer, #Occultism
  of white cotton, about nine feet high, and consists of The Figure of
  a man in an appropriate attitude. It would be unjust to treat these

1.11 - The Kalki Avatar, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  to mind The Figure of the Messiah in the biblical book of Revelation, writ-
  ten by John of Patmos. The Mother herself pointed out the similarity:

1.11 - The Seven Rivers, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  We shall find that in the light of the ideas which we have discovered from the very opening of the Veda in Madhuchchhandas' hymns and in the light of the symbolic interpretations which are now becoming clear to us, this passage apparently so figured, mysterious, enigmatical becomes perfectly straightforward and coherent, as indeed do all the passages of the Veda which seem now almost unintelligible when once their right clue is found. We have only to fix the psychological function of Agni, the priest, The Fighter, the worker, the truth-finder, the winner of beatitude for man; and that has already been fixed for us in the first hymn of the Rig Veda by Madhuchchhandas' description of him, - "the Will in works of the Seer true and most rich in
  118

1.12 - BOOK THE TWELFTH, #Metamorphoses, #Ovid, #Poetry
  The stony snake retain'd The Figure still his own.
  Yet, not for this, the wind-bound navy weigh'd;
  --
  Of bowls, and jars, at first supply The Fight,
  Once instruments of feasts; but now of Fate;
  --
  He drew; nor longer durst The Fight maintain,
  But turn'd his back, for fear; and fled amain.

1.12 - Brute Neighbors, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  The more you think of it, the less the difference. And certainly there is not The Fight recorded in Concord history, at least, if in the history of America, that will bear a moments comparison with this, whether for the numbers engaged in it, or for the patriotism and heroism displayed. For numbers and for carnage it was an Austerlitz or
  Dresden. Concord Fight! Two killed on the patriots side, and Luther

1.1.2 - Commentary, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  hiding itself from life in The Figure of death, delight hiding itself
  from pleasure in The Figure of suffering, infinite force hiding
  itself from finite effort in The Figure of incapacity, fusion of love
  hiding itself from desire in The Figure of strife, unity hiding itself
  from acquisition in The Figure of division, infinity hiding itself
  from growth in The Figure of limitation. The positive elements
  suggest what the Brahman is, but never are what the Brahman
  --
  assumption of The Figure of mortality, it is an assumption and
  Kena and Other Upanishads: Part One
  --
  to The Figure of things in the mortal world. We must put from
  us its death and dualities if we would compass the unity and

1.12 - Delight of Existence - The Solution, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  2:As we look at these three aspects of essential Being, one in reality, triune to our mental view, separable only in appearance, in the phenomena of the divided consciousness, we are able to put in their right place the divergent formulae of the old philosophies so that they unite and become one, ceasing from their agelong controversy. For if we regard world-existence only in its appearances and only in its relation to pure, infinite, indivisible, immutable Existence, we are entitled to regard it, describe it and realise it as Maya. Maya in its original sense meant a comprehending and containing consciousness capable of embracing, measuring and limiting and therefore formative; it is that which outlines, measures out, moulds forms in the formless, psychologises and seems to make knowable the Unknowable, geometrises and seems to make measurable the limitless. Later the word came from its original sense of knowledge, skill, intelligence to acquire a pejorative sense of cunning, fraud or illusion, and it is in The Figure of an enchantment or illusion that it is used by the philosophical systems.
  3:World is Maya. World is not unreal in the sense that it has no sort of existence; for even if it were only a dream of the Self, still it would exist in It as a dream, real to It in the present even while ultimately unreal. Nor ought we to say that world is unreal in the sense that it has no kind of eternal existence; for although particular worlds and particular forms may or do dissolve physically and return mentally from the consciousness of manifestation into the non-manifestation, yet Form in itself, World in itself are eternal. From the non-manifestation they return inevitably into manifestation; they have an eternal recurrence if not an eternal persistence, an eternal immutability in sum and foundation along with an eternal mutability in aspect and apparition. Nor have we any surety that there ever was or ever will be a period in Time when no form of universe, no play of being is represented to itself in the eternal Conscious-Being, but only an intuitive perception that the world that we know can and does appear from That and return into It perpetually.

1.12 - THE FESTIVAL AT PNIHTI, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Till Thou Thyself, shalt yield The Fight and take me in Thine arms at last.
  Coming down nearly to a normal state, the Master said, "I shall take some of the Divine Mother's prasad." Then he ate a little of it.

1.12 - The Herds of the Dawn, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  HE SEVEN Rivers of the Veda, the Waters, apah., are usually designated in The Figured Vedic language as the seven
  Mothers or the seven fostering Cows, sapta dhenavah..
  --
  The sevenfold principle of existence is therefore imaged from the one point of view in The Figure of the Rivers that arise from the ocean, sapta dhenavah., from the other in The Figure of the Rays of the all-creating Father, Surya Savitri, sapta gavah..
  The image of the Cow is the most important of all the Vedic symbols. For the ritualist the word go means simply a physical cow and nothing else, just as its companion word, asva, means simply a physical horse and has no other sense, or as ghr.ta means only water or clarified butter, vra only a son or a retainer or servant. When the Rishi prays to the Dawn, gomad vravad dhehi ratnam us.o asvavat, the ritualistic commentator sees in the invocation only an entreaty for "pleasant wealth to which are attached cows, men (or sons) and horses". If on the other

1.13 - A Dream, #On Education, #The Mother, #Integral Yoga
  There should be somewhere on earth a place which no nation could claim as its own, where all human beings of goodwill who have a sincere aspiration could live freely as citizens of the world and obey one single authority, that of the supreme truth; a place of peace, concord and harmony where all The Fighting instincts of man would be used exclusively to conquer the causes of his sufferings and miseries, to surmount his weaknesses and ignorance, to triumph over his limitations and incapacities; a place where the needs of the spirit and the concern for progress would take precedence over the satisfaction of desires and passions, the search for pleasure and material enjoyment. In this place, children would be able to grow and develop integrally without losing contact with their souls; education would be given not for passing examinations or obtaining certificates and posts but to enrich existing faculties and bring forth new ones. In this place, titles and positions would be replaced by opportunities to serve and organise; the bodily needs of each one would be equally provided for, and intellectual, moral and spiritual superiority would be expressed in the general organisation not by an increase in the pleasures and powers of life but by increased duties and responsibilities. Beauty in all its artistic forms, painting, sculpture, music, literature, would be equally accessible to all; the ability to share in the joy it brings would be limited only by the capacities of each one and not by social or financial position. For in this ideal place money would no longer be the sovereign lord; individual worth would have a far greater importance than that of material wealth and social standing. There, work would not be a way to earn ones living but a way to express oneself and to develop ones capacities and possibilities while being of service to the community as a whole, which, for its own part, would provide for each individuals subsistence and sphere of action. In short, it would be a place where human relationships, which are normally based almost exclusively on competition and strife, would be replaced by relationships of emulation in doing well, of collaboration and real brotherhood.
  The earth is certainly not ready to realise such an ideal, for mankind does not yet possess sufficient knowledge to understand and adopt it nor the conscious force that is indispensable in order to execute it; that is why I call it a dream.

1.13 - BOOK THE THIRTEENTH, #Metamorphoses, #Ovid, #Poetry
  All were as eager for The Fight, as he:
  He but the ninth, and not by publick voice,

1.13 - Dawn and the Truth, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  Therefore she is the leader not only of happy truths, but of our spiritual wealth and joy, bringer of the felicity which is reached by man or brought to him by the Truth, es.a netr radhasah. sunr.tanam (VII.76.7). This wealth for which the Rishis pray is described under The Figure of material riches; it is gomad asvavad vravad or it is gomad asvavad rathavac ca radhah.. Go, the cow, asva, the horse, praja or apatya, the offspring, nr. or vra, the man or hero, hiran.ya, gold, ratha, the chariot, sravas, - food or fame, according to the ritualist interpretation, - these are the constituents of the wealth desired by the Vedic sages.
  Nothing, it would seem, could be more matter-of-fact, earthy, material; these are indeed the blessings for which a race of lusty barbarians full of vigorous appetite, avid of earth's goods would pray to their primitive gods. But we have seen that hiran.ya is used in another sense than that of earthly gold. We have seen that the "cows" return constantly in connection with the Dawn as a figure for the Light and we have seen that this light is connected with mental vision and with the truth that brings the bliss. And asva, the horse, is always in these concrete images of psychological suggestions coupled with the symbolic figure of the cow: Dawn is gomat asvavat. Vasishtha has a verse

1.13 - Gnostic Symbols of the Self, #Aion, #Carl Jung, #Psychology
  Scharf's examination of The Figure of Satan in the Old Testa-
  ment. 24 With the historical transformation of the concept of
  --
  portant of these images is The Figure of the demiurge. The
  Gnostics have a vast number of symbols for the source or origin,
  --
  Gnostics, with The Figure of the demiurge or Anthropos. He is,
  as it were, the victim of his own creative act, for, when he
  --
  The Figure of the Anthropos, the incarnate God, who was then in
  the forefront of religious interest. He was, in Origen's words,
  --
  may not be superfluous in this connection to recall The Figure of
  the cabalistic Metatron. In the Zohar the Messiah is described
  --
  hung in space just opposite The Figure, and the white light streamed upon the
  Lonely One." Conversely, it is related of Zoroaster that he drew down sparks

1.13 - Posterity of Dhruva, #Vishnu Purana, #Vyasa, #Hinduism
  On hearing this, Prithu took up his divine bow Ajagava, and his celestial arrows, and in great wrath marched forth to assail the Earth. Earth, assuming The Figure of a cow, fled hastily from him, and traversed, through fear of the king, the regions of Brahmā and the heavenly spheres; but wherever went the supporter of living things, there she beheld Vaiṇya with uplifted weapons: at last, trembling with terror, and anxious to escape his arrows, the Earth addressed Prithu, the hero of resistless prowess. "Know you not, king of men," said the Earth, "the sin of killing a female, that you thus perseveringly seek to slay me." The prince replied; "When the happiness of many is secured by. the destruction of one malignant being, the death of that being is an act of virtue." "But," said the Earth, "if, in order to promote the welfare of your subjects, you put an end to me, whence, best of monarchs, will thy people derive their support." "Disobedient to my rule," rejoined Prithu, "if I destroy thee, I will support my people by the efficacy of my own devotions." Then the Earth, overcome with apprehension, and trembling in every limb, respectfully saluted the king, and thus spake: "All undertakings are successful, if suitable means of effecting them are employed.
  I will impart to you means of success, which you can make use of if you please. All vegetable products are old, and destroyed by me; but at your command I will restore them, as developed from my milk. Do you therefore, for the benefit of mankind, most virtuous of princes, give me that calf, by which I may be able to secrete milk. Make also all places level, so that I may cause my milk, the seed of all vegetation, to flow every where around."

1.14 - The Principle of Divine Works, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Purushottama which as yet is not developed, - we find it set forth clearly only much later in the eighteen chapters, - and therefore we have had to anticipate, at whatever cost of infidelity to the progressive method of the Gita's exposition, that central teaching. At present the Teacher simply gives a hint, merely adumbrates this supreme presence of the Purushottama and his relation to the immobile Self in whom it is our first business, our pressing spiritual need to find our poise of perfect peace and equality by attainment to the Brahmic condition. He speaks as yet not at all in set terms of the Purushottama, but of himself, - "I", Krishna, Narayana, the Avatar, the God in man who is also the Lord in the universe incarnated in The Figure of the divine charioteer of Kurukshetra. "In the Self, then in
  Me," is the formula he gives, implying that the transcendence of the individual personality by seeing it as a "becoming" in the impersonal self-existent Being is simply a means of arriving at that great secret impersonal Personality, which is thus silent, calm and uplifted above Nature in the impersonal Being, but also present and active in Nature in all these million becomings.

1.14 - The Sand Waste and the Rain of Fire. The Violent against God. Capaneus. The Statue of Time, and the Four Infernal Rivers., #The Divine Comedy, #Dante Alighieri, #Christianity
    Even as he did there at The Fight of Phlegra,
    And shot his bolts at me with all his might,

1.14 - The Structure and Dynamics of the Self, #Aion, #Carl Jung, #Psychology
  tion of the cherub as "The Figure of God" suggests that Ru-
  pescissa is referring here to the vision of Ezekiel, which was
  --
  pot, there stands The Figure of Christ, with blood pouring from
  62 Cf. Psychology and Alchemy, par. 338. 63 Mus. herm., p. 770.
  --
  with the devil; and finally, The Figure of Mercurius duplex and
  of the lapis, which unites the opposites indivisibly in itself.

1.15 - Index, #Aion, #Carl Jung, #Psychology
  The Fight with the Shadow (1946)
  The Undiscovered Self (Present and Future) (1957)

1.15 - The Suprarational Good, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  Neither is its law the pursuit of pleasure high or base, nor self-satisfaction of any kind, however subtle or even spiritual. It is true, here too, that the highest good is both in its nature and inner effect the highest bliss. Ananda, delight of being, is the spring of all existence and that to which it tends and for which it seeks openly or covertly in all its activities. It is true too that in virtue growing, in good accomplished there is great pleasure and that the seeking for it may well be always there as a subconscient motive to the pursuit of virtue. But for practical purposes this is a side aspect of the matter; it does not constitute pleasure into a test or standard of virtue. On the contrary, virtue comes to the natural man by a struggle with his pleasure-seeking nature and is often a deliberate embracing of pain, an edification of strength by suffering. We do not embrace that pain and struggle for the pleasure of the pain and the pleasure of the struggle; for that higher strenuous delight, though it is felt by the secret spirit in us, is not usually or not at first conscious in the conscient normal part of our being which is the field of the struggle. The action of the ethical man is not motived by even an inner pleasure, but by a call of his being, the necessity of an ideal, The Figure of an absolute standard, a law of the Divine.
  In the outward history of our ascent this does not at first appear clearly, does not appear perhaps at all: there the evolution of man in society may seem to be the determining cause of his ethical evolution. For ethics only begins by the demand upon him of something other than his personal preference, vital pleasure or material self-interest; and this demand seems at first to work on him through the necessity of his relations with others, by the exigencies of his social existence. But that this is not the core of the matter, is shown by the fact that the ethical demand does not always square with the social demand, nor the ethical standard always coincide with the social standard. On the contrary, the ethical man is often called upon to reject and do battle with the social demand, to break, to move away from, to reverse the social standard. His relations with others and his relations with himself are both of them the occasions of his ethical growth; but that which determines his ethical being is his relations with God, the urge of the Divine upon him whether concealed in his nature or conscious in his higher self or inner genius. He obeys an inner ideal, not an outer standard; he answers to a divine law in his being, not to a social claim or a collective necessity. The ethical imperative comes not from around, but from within him and above him.

1.17 - The Divine Birth and Divine Works, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Godhead worshipped by men are The Figures. The way declared by Krishna here is indeed announced as the way by which man can reach the real knowledge and the real liberation, but it is one that is inclusive of all paths and not exclusive. For the Divine takes up into his universality all Avatars and all teachings and all dharmas.
  The Gita lays stress upon the struggle of which the world is the theatre, in its two aspects, the inner struggle and the outer battle. In the inner struggle the enemies are within, in

1.17 - The Seven-Headed Thought, Swar and the Dashagwas, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  But what is meant by The Figure of the months? for it now becomes clear that it is a figure, a parable; the year is symbolic, the months are symbolic.3 It is in the revolution of the year that the recovery of the lost Sun and the lost cows is effected, for we have the explicit statement in X.62.2, r.tenabhindan parivatsare valam, "by the truth, in the revolution of the year, they broke
  Vala," or, as Sayana interprets it, "by sacrifice lasting for a year."
  --
   sunrise and the continuous dawns was made by the Mystics The Figure of the spiritual night and its difficult illumination. But that this idea of Time, of the months and years is used as a symbol seems to be clear from other passages of the Veda, notably from
  Gritsamada's hymn to Brihaspati, II.24.

1.17 - The Transformation, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  and the progression is geometric: The first obscure material movement of the evolutionary Force is marked by an aeonic graduality; the movement of Life progress proceeds slowly but still with a quicker step, it is concentrated into The Figure of millenniums; mind can still further compress the tardy leisureliness of Time and make long paces of the centuries; but when the conscious spirit intervenes, a supremely concentrated pace of evolutionary swiftness becomes possible.389 We have now reached that very point. The convulsions of the present world are undoubtedly a sign that the descending Pressure is increasing and that we are approaching a true solution. It may well be that, once started, the [supramental] endeavour may not advance rapidly even to its first decisive stage; it may be that it will take long centuries of effort to come into some kind of permanent birth. But that is not altogether inevitable, for the principle of such changes in Nature seems to be a long obscure preparation followed by a swift gathering up and precipitation of the elements into the new birth, a rapid conversion, a transformation that in its luminous moment figures like a miracle. Even when the first decisive change is reached,
  it is certain that all humanity will not be able to rise to that level.

1.18 - The Human Fathers, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
   children, slayers of darkness, Vishwamitra proceeds to speak of the ancient Fathers who first formed it and of the great victory by which they discovered "that Truth, the sun lying in the darkness". "None is there among mortals who can blame (or, as it rather seems to me to mean, no power of mortality that can confine or bind) our ancient fathers, they who were fighters for the cows; Indra of the mightiness, Indra of the achievement released upward for them the fortified pens, - there where, a comrade with his comrades, The Fighters, the Navagwas, following on his knees the cows, Indra with the ten Dashagwas found that
  Truth, satyam tad, even the sun dwelling in the darkness." This is the usual image of the conquest of the luminous cattle and the discovery of the hidden Sun; but in the next verse it is associated with two other related images which also occur frequently in the

12.02 - The Stress of the Spirit, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   And yet, at bottom, it is not such an absolute determinism, this cosmos, however apparently it may prove itself to be so. It is found, actually, that behind and in and through this ineluctable fatalism there are aberrations, freaks that do not adhere to the common pattern. In the overall macrocosmic view the reign of the fixed law is perhaps absolute but in the microcosm of infinitesimals fissures appear, discrepancies show themselves. All strict calculations turn out in the end to be mere approximations, only they tend to become more and more approximate. It is like the asymptote or the race between the hare and the tortoise in the famous storya mathematical puzzlewhere the hare starting behind can never catch up with the tortoise however fast he may run. With the discovery of new factors (sometimes only a new way of calculation) the gap is sought to be reduced, but the approximation remains. For example, the bending of a ray of light from a star passing by the solar sphere is a subject for interesting calculation: between The Figure as given by the Einstein equation and the actual measurement there is a difference, although slight, yet a difference. Such differences are usually explained by some kind of intervention and if that intervention does not fully explain it, another intervention is brought in, and still the hiatus continues. This is just an example. The ultimate particles of matter, points of electric charge (or no-charge), points of tension are incalculables; their position or velocity is an indeterminate, not because of the infinitesimal size of the quantum, their very nature is so; they are erratic in their own essence. And one can justifiably ascribe a kind of free will to these ultimate, almost immaterial material particles, although when they are in bundles or groups they behave quite reasonably and are very obedient to the law, but singly each possesses or is capable of possessing a free independent movement. There is a basis here of the spirit of independence that shows itself more clearly in the biological units, and of course, very overtly and patently in the human mental consciousness.
   There seems to be an entity lying at the other end away from Matter, it is the Spirit, the individual Conscious Being. If Matter is Bondage, Law, Determinism, Spirit is Freedom, Liberty, Self-choice. That is the well-known dualityPurusha and Prakriti, that divide existence between themselves. Purusha is the conscient Being, and Prakriti the inconscient becoming. These dual realities are however not irrevocably distinct and separate incommensurables. They are not unbridgeable units foreign to each other. The conscient being infuses itself into the inconscient becoming and initiates a conscious movement in the unconscious field. Thus where there was the absolute determinism of matter, sparks from the free consciousness intervene and modify the settled balance. That is the inner sense of the aberrations that one observes in the play even of physical laws. It is just the beginning of the stress of consciousness in unconscious matter. That stress increases in the march of time, in the process of evolution; and the natural freedom of the subject impinges on the rigid law of the object making it more and more pliable and plastic, more and more malleable and even reversible. In man a balance is struck between freedom and bondage although apparently bondage overweighs freedom. In the higher evolved status of being man arrives and can arrive at yet greater degrees of freedom and in the end eliminate altogether the element of bondage and transmute it into the self-expressed rhythm of the higher consciousness. The supreme Divine Consciousness or Being is that where Nature's determinism is dissolved in the self-law of the All Spirit, the Divine Will becoming the law of the being.

12.09 - The Story of Dr. Faustus Retold, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   One day when Dr. Faust was deeply engaged in this interesting occupation, suddenly he saw standing in front of him a figurea strange figure, black, robed in black, huge in staturehe was taken by surprise. Half in curiosity, half in fear he asked who he was. The Figure answered: he was what Dr. Faust wanted, that is to say, he could give Faust whatever he wanted, he was that Power. Dr. Faust questioned him and he was answered that the person was indeed what he was claiming to be. Faust was to ask only to have the thing he wanted. Faust could have more and more knowledge, more and more power. Not only that, but something infinitely greater and more precious. Dr. Faust wanted to know what that was. "Infinite pleasure, infinite delight. You will never be sad or sorrowful, never suffer, I will give you perfect enjoyment." This ambitious greedy man swallowed the bait. Faust asked whether it was all truewhat he was professing. The person answered: "More than what I have promised, I will give you. But it is give and take, you can take only when you give." "Give! What can I give? What have I got?" Oh! it is nothing, it is just a trifle. You won't ever know that you are giving. Ready?" "Ready? Yes, quite. But just tell me what it is?" "Oh! it is indeed nothingyour soul!" "Soul?" Faust did not know what the soul was. He nodded assent, strange to say, somewhat hesitatinglyalthough so eager and ardent till now. Take it then, he said.
   In the meanwhile, somewhere in the background of his mind, he felt a little queer, just a twitch, felt the presence of something, even perhaps saw a figure deep inside or far off on the horizon. The other one that was talking to him was a dark black huge, even ominous shape. But this one, although somewhat vague, was robed in white and luminous, even soft like a moonbeam. The Doctor, a little stunned, gazed and gazed at the luminous spot, rubbed his eyes, heaved a sigh, and said: "It is nothing, just an illusion", but it was his soul visiting him to give him a warning. He however turned away and looked at the tempter and with a snatch of bravado declared: "I am ready. Take my soul and give me all that you promise", and thus with his consent, through his free choice, the Devil approached him, opened his breast and took out his soul. As the operation was being done, he felt a great shadow, an infinite sadness invading him but he pushed it away and told his master: "Now bring me all that I want and all that you promised." Henceforth he virtually became lord of all things, he was taken to all kinds of worlds, offered all kinds of powers and all enjoyments, the aa-siddhi of our Indian yogalevitation, gravitation, telekinesisaim, laghim etc.were within his grasp. Even then at times a great dissatisfaction rose within him as from a secret fount and he found himself unconsciously uttering "Oh God! Oh God!". And he used to glimpse at a distance that white vague moonlight-figure. But the Devil used to reappear immediately and threaten him: "You are going to lose everything, drive away all those illusions, be your normal self, come with me, I will show you greater miracles. " He was taken to the world of beauty and beauties, the source of poignant delight, even the most poignant of all, a human physical love. He saw there rising before his eyes her who was the most beautiful woman in the world. Bewitched, beside himself, he cried out:

1.20 - RULES FOR HOUSEHOLDERS AND MONKS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  But it was he who won, while the man who had feasted for fifteen days lost The Fight.
  "What is the use of printing and advertising? He who teaches men gets his power from God. None but a man of renunciation can teach others. I am the greatest of all fools!"

1.20 - Tabooed Persons, #The Golden Bough, #James George Frazer, #Occultism
  somewhat different. Three days after his return from The Fight the
  warrior shaves his head. But before he may enter his village he has

1.20 - The Hound of Heaven, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  "embassy" of Sarama, it is the colloquy of Sarama and the Panis; but it adds nothing essential to what we already know about her and its chief importance lies in the help it gives us in forming our conception of the masters of the cavern treasure. We may note, however, that neither in this hymn, nor in the others we have noticed is there the least indication of The Figure of the divine hound which was attri buted to Sarama in a possibly later development of the Vedic imagery. It is surely the shining fairfooted goddess by whom the Panis are attracted and whom they desire as their sister, - not as a dog to guard their cattle, but as one who will share in the possession of their riches. The image of the hound of heaven is, however, exceedingly apt and striking and was bound to develop out of the legend. In one of the earlier hymns we have mention indeed of a son for whom Sarama "got food" according to an ancient interpretation which accounts for the phrase by a story that the hound Sarama demanded food for her offspring in the sacrifice as a condition of her search for the lost cows. But this is obviously an explanatory invention
  The Hound of Heaven

1.2.1.04 - Mystic Poetry, #Letters On Poetry And Art, #Sri Aurobindo, #Integral Yoga
  The difficulty most people feel is that they expect an intellectual meaning quite clear on the surface and through that they get at the bhva of the deeper significance (if there is any) but in mystic poetry, often though not always, one has to catch the bhva of the deeper significance directly through The Figures and by that arrive at the form of the intellectual meaning or else share in the inner vision, whichever may be the thing to be conveyed by the poem.
  ***

1.2.1.06 - Symbolism and Allegory, #Letters On Poetry And Art, #Sri Aurobindo, #Integral Yoga
  There is a considerable difference between symbolism and allegory; they are not at all the same thing. Allegory comes in when a quality or other abstract thing is personalised and the allegory proper should be something carefully stylised and deliberately sterilised of the full aspect of embodied life, so that the essential meaning or idea may come out with sufficient precision and force of clarity. One can find this method in the old mystery plays and it is a kind of art that has its value. Allegory is an intellectual form; one is not expected to believe in the personalisation of the abstract quality, it is only an artistic device. When in an allegory as in Spensers Faerie Queene the personalisation, the embodiment takes first place and absorbs the major part of the minds interest, the true style and principle of this art have been abandoned. The allegorical purpose here becomes a submerged strain and is really of secondary importance, our search for it a by-play of the mind; we read for the beauty and interest of The Figures and movements presented to us, not for this submerged significance. An allegory must be intellectually precise and clear in its representative figures as well as in their basis, however much adorned with imagery and personal expression; otherwise it misses its purpose. A symbol expresses on the contrary not the play of abstract things or ideas put into imaged form, but a living truth or inward vision or experience of things, so inward, so subtle, so little belonging to the domain of intellectual abstraction and precision that it cannot be brought out except through symbolic images the more these images have a living truth of their own which corresponds intimately to the living truth they symbolise, suggests the very vibration of the experience itself, the greater becomes the art of the symbolic expression. When the symbol is a representative sign or figure and nothing more, then the symbolic approaches nearer to an intellectual method, though even then it is not the same thing as allegory. In mystic poetry the symbol ought to be as much as possible the natural body of the inner truth or vision, itself an intimate part of the experience.
  16-18 November 1933

1.2.1 - Mental Development and Sadhana, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  When the passion for reading or study seizes hold of the mind, it is like that; one wants to spend all the time doing it. It is a force that wants to satisfy itselflike other forcesand takes hold of the consciousness for its purpose. One has to utilise these forces without letting them take hold; for this there must be the central being always in control of the forces of Nature that come to it, deciding for itself the choice of what it shall accept, how use, how arrange their action. Otherwise each Force catches hold of some part of the personality (the student, the social man, the erotic man, The Fighter) and uses and drives the being instead of being controlled and used by it.
  ***

1.21 - My Theory of Astrology, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Put up The Figure at birth: study it, make notes of the aspects and dignities, concentrate and turn on the Magical Tap!
  Occasionally, when I began, I set up the "progressed figure" to see how the patient was doing this week, but it never seemed to help enough to compensate for the distraction caused by the complication. What I do observe to examine the situation of to-day is Transits. These I have found very reliable; but even with these I usually ignore aspects of minor importance. Truth to tell, conjunctions mean very much more than the rest put together.
  --
  The answer, I believe, is manifold. It might be, for example, that Poland and Ireland are ruled by different degrees of Taurus; that there are major and minor figures, the former overruling the latter, so that The Figure of the launching of the "Titanic" swallowed up the nativities of the victims of her wreck.
  Something of this sort is really an obvious truth. Flood in China, famine in India, pestilence anywhere, evidently depend on maps of a scale far more enormous than the personal.

1.21 - ON FREE DEATH, #Thus Spoke Zarathustra, #Friedrich Nietzsche, #Philosophy
  fighting and to squander a great soul. But equally hateful to The Fighter and the victor is your grinning death,
  which creeps up like a thief-and yet comes as the

1.22 - How to Learn the Practice of Astrology, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Sometimes, even now, you may assign The Figure of the Archbishop of York to Jabez Balfour or Catherine de Medici; or mix up Moody and Sankey with Brown and Kennedy; don't be discouraged; perhaps there may be something to be said for you after all!
  I believe, as I hope, that you will be surprised at the speed with which you acquire proficiency.
  --
  When you have got your sea-legs at both these parts of your astrological education, you may (I think) put out to sea with some confidence. Perhaps a fair test of your fitness would be when you got three people right out of four, in a total of a score or so. Well, allow for my being in a "mood" to-night; call it two out of three. If it were guesswork, after all, that means you are bringing it off at seven to one. Obviously, when you do go wrong, set up The Figure, study it more carefully than ever, and find out what misled you.
  Remember constantly that the Statistical Method is your one and only safeguard against self-deception.

1.240 - 1.300 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  Then the experience of a young disciple was mentioned. The young man, educated and in good circumstances, in good health and sober mind, was once facing Sri Bhagavan's picture in his home and meditating on The Figure. The Figure suddenly appeared animated with life, which threw the young man into a spasm of fear. He called out for his mother. His mother came and asked him what the matter was. He was surrounded by his relatives who were perplexed by his appearance. He was aware of their presence, but was still overpowered by a mysterious force which he tried to resist. He became unconscious for a short time. Fear seized him as he regained consciousness. The people became anxious and tried to bring him round with medicines.
  When later he came to Tiruvannamalai he had some foreboding of similar experience. The proximity of Sri Bhagavan prevented any untoward happening. But whenever he wandered away from the hall he found the force almost irresistible and himself in the grip of fear.

1.240 - Talks 2, #Talks, #Sri Ramana Maharshi, #Hinduism
  Then the experience of a young disciple was mentioned. The young man, educated and in good circumstances, in good health and sober mind, was once facing Sri Bhagavans picture in his home and meditating on The Figure. The Figure suddenly appeared animated with life, which threw the young man into a spasm of fear. He called out for his mother. His mother came and asked him what the matter was. He was surrounded by his relatives who were perplexed by his appearance. He was aware of their presence, but was still overpowered by a mysterious force which he tried to resist. He became unconscious for a short time. Fear seized him as he regained consciousness. The people became anxious and tried to bring him round with medicines.
  When later he came to Tiruvannamalai he had some foreboding of similar experience. The proximity of Sri Bhagavan prevented any untoward happening. But whenever he wandered away from the hall he found the force almost irresistible and himself in the grip of fear.
  --
  One must fight ones way through before regaining ones original primal state. If one succeeds in The Fight and reaches the goal, the enemy, namely the thoughts, will all subside in the Self and disappear entirely. The thoughts are the enemy. They amount to the creation of the Universe. In their absence there is neither the world nor God the
  Creator. The Bliss of the Self is the single Being only.
  --
  By long practice The Figure of God, as meditated upon, appears in dream and may later appear in jagrat also.
  D.: Is that the state of God-realisation?

1.24 - The Killing of the Divine King, #The Golden Bough, #James George Frazer, #Occultism
  at last his rival appeared, The Fight would take place in grim
  silence, broken only by the clash of spears and shields, for it was

1.25 - Vanni Fucci's Punishment. Agnello Brunelleschi, Buoso degli Abati, Puccio Sciancato, Cianfa de' Donati, and Guercio Cavalcanti., #The Divine Comedy, #Dante Alighieri, #Christianity
  Lifted his hands aloft with both The Figs,
  Crying: "Take that, God, for at thee I aim them."
  --
  He with the cloven tail assumed The Figure
  The other one was losing, and his skin

1.27 - AT DAKSHINESWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  The Master looked at The Figures for a minute and said: "Stop, please! It gives me a headache."
  Presently the tide came up the Ganges. They heard the sound of the rushing water. The tide struck the bank of the river and flowed toward the north. Sri Ramakrishna looked at it intently and exclaimed like a child: "Look at that boat! I wonder what is going to happen to it."

1.27 - On holy solitude of body and soul., #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
  1. We are like bought serfs under contract to unholy passions; we therefore know to some extent the whims, ways, will and wiles of the spirits that rule over our poor souls. But there are others who through the action of the Holy Spirit, and by reason of their liberation from the rule of those spirits, are fully alive to their tricks. The former, being in a painful state of sickness, can only guess about the relief which would come with good health; while the latter, being in a healthy condition, are able to form ideas and draw conclusions about the miseries attendant on sickness. That is why we, who are weak and infirm, hesitate to philosophize in our discourse about the haven of solitude, for we know that at the table of the good brotherhood there is always some cur watching to snatch from it a piece of bread, that is, a soul, and it then runs off with it in its mouth and devours it on the quiet. We do not want our discourse to give room to that dog, and an opportunity to those who are looking for opportunities, and for this reason we do not consider it permissible to talk about peace to the courageous warriors of our King who are struggling in the battle. We will simply remark that crowns of peace and calm are woven for those who do not flag in The Fight. But we do not want to grieve anyone by speaking of other things without even mentioning this, and so we shall, if you wish, speak briefly about solitude, if only in order to explain what it is.
  2. Solitude of the body is the knowledge and reduction to order of the habits and feelings. And solitude of soul is the knowledge of ones thoughts and an inviolable mind.

1.27 - The Sevenfold Chord of Being, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  12:It follows that wherever Cosmos is, there, even if only one principle be initially apparent, even if at first that seem to be the sole principle of things and everything else that may appear afterwards in the world seem to be no more than its forms and results and not in themselves indispensable to cosmic existence, such a front presented by being can only be an illusory mask or appearance of its real truth. Where one principle is manifest in Cosmos, there all the rest must be not merely present and passively latent, but secretly at work. In any given world its scale and harmony of being may be openly in possession of all seven at a higher or lower degree of activity; in another they may be all involved in one which becomes the initial or fundamental principle of evolution in that world, but evolution of the involved there must be. The evolution of the sevenfold power of being, the realisation of its septuple Name, must be the destiny of any world which starts apparently from the involution of all in one power.6 Therefore the material universe was bound in the nature of things to evolve from its hidden life apparent life, from its hidden mind apparent mind, and it must in the same nature of things evolve from its hidden Supermind apparent Supermind and from the concealed Spirit within it the triune glory of Sachchidananda. The only question is whether the earth is to be a scene of that emergence or the human creation on this or any other material scene, in this or any other cycle of the large wheelings of Time, its instrument and vehicle. The ancient seers believed in this possibility for man and held it to be his divine destiny; the modern thinker does not even conceive of it or, if he conceived, would deny or doubt. If he sees a vision of the Superman, it is in The Figure of increased degrees of mentality or vitality; he admits no other emergence, sees nothing beyond these principles, for these have traced for us up till now our limit and circle. In this progressive world, with this human creature in whom the divine spark has been kindled, real wisdom is likely to dwell with the higher aspiration rather than with the denial of aspiration or with the hope that limits and circumscribes itself within those narrow walls of apparent possibility which are only our intermediate house of training. In the spiritual order of things, the higher we project our view and our aspiration, the greater the Truth that seeks to descend upon us, because it is already there within us and calls for its release from the covering that conceals it in manifested Nature.

1.28 - Describes the nature of the Prayer of Recollection and sets down some of the means by which we can make it a habit., #The Way of Perfection, #Saint Teresa of Avila, #Christianity
  this way it becomes stronger for The Fight against it.
  This may not be evident at first, if the recollection is not very profound-for at this stage it is

1.28 - The Killing of the Tree-Spirit, #The Golden Bough, #James George Frazer, #Occultism
  the gruffer cries of the men a light is set to it. While The Figure
  burns, chestnuts are thrown about among the crowd. Sometimes the
  --
  quilt or sheet by the corners, and The Figure of the Carnival is
  made to tumble into it. The procession is then resumed, the
  --
  mustered in great force, The Figure was carried about by the
  flickering light of torches to the discordant din of shovels and
  --
  litter attended by a crowd of maskers, The Figure was thrown into
  the River Vire. The final scene has been graphically described by
  --
  The Figure of Shrove Tuesday on a litter of leaves, surrounded by
  scores of maskers dancing, singing, and carrying torches. Some of
  --
  the like materials, but the shape of The Figure varied from year to
  year. In one year it would represent an old man, in the next an old
  --
  dress of The Figure varied with the character it personated. There
  used to be a sharp contest as to where the effigy was to be made,
  --
  At Tabor in Bohemia The Figure of Death is carried out of the town
  and flung from a high rock into the water, while they sing--
  --
  Thus the anxiety of the villagers to transfer The Figure from their
  own to their neighbours' land, and the reluctance of the latter to
  --
  within the year. At Chrudim, in Bohemia, The Figure of Death is made
  out of a cross, with a head and mask stuck at the top, and a shirt
  --
  within the year in the house out of which The Figure of Death has
  been carried; and the village out of which Death has been driven is
  --
  sticks and straps, assemble before the house where The Figure is
  lodged. Four lads then draw the effigy by cords through the village
  --
  village they lay down The Figure, cudgel it soundly, and scatter the
  fragments over the field. The people believe that the village from
  --
  In many Silesian villages The Figure of Death, after being treated
  with respect, is stript of its clothes and flung with curses into
  --
  the top of a hill. Then setting fire to The Figure they allowed it
  and the wheel to roll down the slope. Next day they cut a tall
  --
  Lusatia The Figure of Death, made of straw and rags, is dressed in a
  veil furnished by the last bride and a shirt provided by the house
  in which the last death took place. Thus arrayed The Figure is stuck
  on the end of a long pole and carried at full speed by the tallest
  --
  people of the next village, upon whose land The Figure has been
  thrown, run after them and hurl it back, not wishing to have Death
  --
  simulated by a broomstick thrust through it horizontally. The Figure
  is dressed in the holiday attire of a young peasant woman, with a
  --
  The Figure by the arms and walk in front: all the rest follow two
  and two. Boys may take no part in the procession, but they troop
  --
  home after the destruction of The Figure of Death is plainly
  equivalent to the trees or branches which, in the preceding customs,
  --
  life-giving virtue to The Figure of Death is put beyond a doubt by
  the custom, observed in some places, of taking pieces of the straw
  --
  Spachendorf, a village of Austrian Silesia, The Figure of Death,
  made of straw, brushwood, and rags, is carried with wild songs to an
  --
  at its destination--a field outside the village--The Figure is
  stripped of its clothes and ornaments; then the crowd rushes at it
  --
  to The Figure of Death appears in the belief that if the bearers of
  The Figure, after throwing it away, beat cattle with their sticks,
  this will render the beasts fat or prolific. Perhaps the sticks had
  --
  it in couples, carrying The Figure with them. On the next day they
  strip the tree and The Figure of their ornaments, and throw them
  both into a stream." On St. Peter's Day, the twenty-ninth of June,
  --
  figure. At last the assailants gained the day, stripped The Figure
  of its dress and ornaments, tore it in pieces, trod the straw of
  --
  the defenders of The Figure hid their faces in their hands and
  pretended to bewail the death of Kostroma. In the district of
  --
  grave was dug, and into it The Figure was lowered amid weeping and
  wailing, after which games and dances were begun, "calling to mind
  --
  In Little Russia The Figure of Yarilo was laid in a coffin and
  carried through the streets after sunset surrounded by drunken
  --
  men lifted and shook The Figure as if they were trying to recall the
  dead man to life. Then they said to the women, "Women, weep not. I

1.300 - 1.400 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  One must fight one's way through before regaining one's original primal state. If one succeeds in The Fight and reaches the goal, the enemy, namely the thoughts, will all subside in the Self and disappear entirely. The thoughts are the enemy. They amount to the creation of the Universe. In their absence there is neither the world nor God the
  Creator. The Bliss of the Self is the single Being only.
  --
  By long practice The Figure of God, as meditated upon, appears in dream and may later appear in jagrat also.
  D.: Is that the state of God-realisation?

1.35 - Attis as a God of Vegetation, #The Golden Bough, #James George Frazer, #Occultism
  is surmounted by The Figure of a cock, whose tail consists of ears
  of corn. Cybele in like manner was conceived as a goddess of

1.40 - The Nature of Osiris, #The Golden Bough, #James George Frazer, #Occultism
  the fields to fertilise them. In modern Europe The Figure of Death
  is sometimes torn in pieces, and the fragments are then buried in
  --
  apparently connected with the artificial fertilisation of The Fig.
  Again, Greek legend told how Pentheus, king of Thebes, and Lycurgus,

1.41 - Are we Reincarnations of the Ancient Egyptians?, #Magick Without Tears, #Aleister Crowley, #Philosophy
  (1) The practice might have actually increased my tendency to dream, and (2) the habit of observation may have brought dreams to the surface which would otherwise have gone unremarked. In either case The Figures were quite definite.
  I found almost at once, that is to say after about a month, that practically every dream that I could remember, could be quite clearly ascribed to one of two causes: (a) the events of the previous day or days, or the subjects which had interested and excited me during that period, and (b) the physical conditions of the moment. For instance, a good deal of the time of the experiment I was sleeping in what might have been euphemistically called a houseboat. It was liable to leak; and on such occasions as I woke to find water trickling down my nose, I found that the dream from which I had wakened was an adventure of some sort in connection with water. (It is quite notorious, I believe, that many asthmatic subjects are pestered by dreams of having been guillotined in a previous incarnation. Alan Bennett, I may mention, was one such.)

1.41 - Isis, #The Golden Bough, #James George Frazer, #Occultism
  Certainly in art The Figure of Isis suckling the infant Horus is so
  like that of the Madonna and child that it has sometimes received

1.43 - Dionysus, #The Golden Bough, #James George Frazer, #Occultism
  worshippers. Again, the ivy and The Fig-tree were especially
  associated with him. In the Attic township of Acharnae there was a

1.44 - Demeter and Persephone, #The Golden Bough, #James George Frazer, #Occultism
  the riddle is not hard to read; The Figures of the two goddesses,
  the mother and the daughter, resolve themselves into

1.45 - The Corn-Mother and the Corn-Maiden in Northern Europe, #The Golden Bough, #James George Frazer, #Occultism
  of the last sheaf, has The Figure of a woman with a great straw hat.
  It is carried home on the last harvest-waggon and delivered, along
  --
  cut the navel-string." In some districts of West Prussia The Figure
  made out of the last sheaf is called the Bastard, and a boy is wrapt

1.46 - The Corn-Mother in Many Lands, #The Golden Bough, #James George Frazer, #Occultism
  which is made up into The Figure of a woman and dressed as such with
  mask, garments, and ornaments. Both the human and the vegetable

1.47 - Lityerses, #The Golden Bough, #James George Frazer, #Occultism
  dead." We have already met with examples of burning The Figure which
  represents the corn-spirit. In the East Riding of Yorkshire a custom

1.48 - The Corn-Spirit as an Animal, #The Golden Bough, #James George Frazer, #Occultism
  The Figure of the animal is only made up once for all at getting in
  the last crop of the whole harvest. Sometimes the creature is
  --
  Wheat-wolf" with them; it was The Figure of a wolf about two feet
  long and half a foot high, the legs of the animal being represented
  --
  with The Figure of the cock on it, is driven round the farmhouse
  before it is taken to the barn. Then the cock is nailed over or at
  --
  likes to be the Cow. The Cow was sometimes represented by The Figure
  of a woman made out of ears of corn and corn-flowers. It was carried

1.49 - Ancient Deities of Vegetation as Animals, #The Golden Bough, #James George Frazer, #Occultism
  the east gate, with agricultural implements beside it. The Figure is
  made of differently-coloured pieces of paper pasted on a framework

1.51 - How to Recognise Masters, Angels, etc., and how they Work, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Instantly my burden fell from my back. The long crucifixion of home life came to a crisis, immediately on my return to London. At the same time every other inhibition was automatically removed. For the first time since the spring of 1904 I felt myself free to do my Will. That, of course, was because I had at last understood what my Will was. My aspiration to be the means of emancipating humanity was perfectly fulfilled. I had merely to establish in the world the Law which had been given me to proclaim: "...thou hast no right but to do thy will." Had I bent my energies from the first to proclaiming the Law of Thelema I should doubtless have found no obstacle in my path. Those which naturally arise in the course of any work soever, would have been quietly removed by the Secret Chiefs. But I had chosen to fight against myself for five years, and "If Satan shall be divided against Satan, how shall his kingdom stand?" The more I strove, the more I encouraged an internal conflict, and stultified myself. I had been permitted to complete my initiation, for the reason that by doing so I was fitting myself for The Fight; but all my other efforts had met with a derisory disaster. More, one does not wipe out a lustre of lunacy by a moment of sanity. I am suffering to this day from the effects of having wasted some of the best years of my life in the stupid and stubborn struggle to set up my conscious self against its silent sovereign, my true Soul. 'Had Zimri peace who slew his master?'
  [The following is from Vol. 4 of The Confessions, pp. 590 - 598.[103]]

1.58 - Human Scapegoats in Classical Antiquity, #The Golden Bough, #James George Frazer, #Occultism
  of imitative magic, to assist the fertilisation of The Fig-trees.
  And since caprification is in fact a marriage of the male fig-tree
  --
  above all intended to fertilise The Fig-trees is strongly suggested
  by the strings of black and white figs which were hung round the
  --
  artificial fertilisation of The Fig-tree may in like manner have
  vindicated for itself a place in the solemn ritual of Greek
  --
  The Fig-trees; and that the beating which they received and the
  death which they died were intended primarily to brace and refresh

1.62 - The Fire-Festivals of Europe, #The Golden Bough, #James George Frazer, #Occultism
  straw and brushwood and then burned. The Figure is called the Old
  Woman, and the ceremony "burning the Old Woman."
  --
  bonfire, and The Figure of a woman was burned on St. Peter's Day,
  the twenty-ninth of June. In Belgium people jump over the midsummer

1.64 - The Burning of Human Beings in the Fires, #The Golden Bough, #James George Frazer, #Occultism
  to make the crops grow, so the charred embers of The Figure burned
  in the spring bonfires are sometimes laid on the fields in the
  --
  spirit of vegetation, is almost unmistakable when The Figure is
  composed of an unthreshed sheaf of corn or is covered from head to
  --
  men who were enclosed within the effigy. The Figure was armed as a
  knight with lance and sword, helmet and shield. Behind him marched

1.65 - Man, #Magick Without Tears, #Aleister Crowley, #Philosophy
  The Figure on which this is based was probably a copy of the diagram accompanying the first edition of Little Essays Toward Truth and shows the AA grades on the Tree of Life along with the Four Worlds and the Qabalistic Soul.[4 Worlds]
  {Larger version (1150 x 1600, 159K)}

1.67 - The External Soul in Folk-Custom, #The Golden Bough, #James George Frazer, #Occultism
  The Figure that then remained sketched upon the ground was called
  the child's _tona_ or second self. "When the child grew old enough,
  --
  bound up, the belief itself and The Fights to which it gave rise are
  known to have prevailed over a large part of South-Eastern
  --
  very serious one, and so consequently were The Fights which sprang
  from it. Thus among some tribes of Victoria "the common bat belongs

1.75 - The AA and the Planet, #Magick Without Tears, #Aleister Crowley, #Philosophy
  (There would have been no need of such nonsense I interrupted if Parliament was elected by my simple plan. I'll give you the main idea; I don't insist on The Figures. When a candidate is returned by 50 per- cent over his runner-up, he sits for five years. If forty percent, four years; and so on. An alternative to "stagger" the assembly, as (I think) is done in the Senate of the United States.)
  How are you going to vote?

1.79 - Progress, #Magick Without Tears, #Aleister Crowley, #Philosophy
  I have no patience whatever with Utopia-mongers. Biology simply shouts at us that the happy contented community, everyone with his own (often highly specialized) job, nobody in need, nobody in danger, is necessarily stagnant. Termites and other ants, bees, beavers; these and many another have produced perfect systems. What is the first characteristic? Stupidity. "Where there is no vision, the people shall perish." What is The Fighter Termite to do, after he has been blocked out of his home? None of these communities possess any resource at all against any unforeseen unfavourable change of circumstance. (We look rather like that just now at the end of 1944 e.v.) Nor does anyone of them show any achievement; having got to the end of their biological tether, they stay out, without an aim, an idea, an effort. The leech, an insufferable pest in its belt it has killed off tiger, rhinoceros, anything with a nostril! is the curse of our military station at Lebong or was when I was there. At Darjeeling, a few hundred feet higher, devil a one! They have no one to think: now how can we flourish up higher? Those old forlorn-hope Miss-Sahibs how wide are their nostrils! Then how?
  Consider for a moment our own Empire. How did that spread all over the planet? It was the imaginative logic, the audacity, the adroit adaptability, of the Adventurer that blasted the road.

1.83 - Epistola Ultima, #Magick Without Tears, #Aleister Crowley, #Philosophy
  LIBER TRIGRAMMATON Describes the course of Creation under The Figure of the interplay of Three Principles. The book corresponding to the Stanzas of Dzyan. In Equinox III (9) (The Holy Books of Thelema).
  LITTLE ESSAYS TOWARD TRUTH (Formerly called The Wine of the Graal). A collection of 17 Essays which constitute in themselves a complete system of initiation. Reprinted by New Falcon

1914 04 07p, #Prayers And Meditations, #The Mother, #Integral Yoga
   What kind of courage is mine that I always try to avoid The Fight? What kind of energy is mine, that I am instinctively frightened of the new effort to be made and try, without being aware of it, to go to sleep passively, relying upon the results of previous efforts? In order to act, I have to be compelled and my mute contemplation is partly made of laziness. All this is becoming more and more clearly apparent to me. All that I have done till now seems to me to be nothing. The poverty and limitations of the instrument I put at Thy service, Lord, are evident to me, and I laugh a little sorrowfully at the idea that at times I could have a good opinion of my being, its efforts and their results. This threshold of the true life that I always think I have reached is like a hope bestowed upon me but never a tangible realisation; it is the toy promised to a child, the reward held out for a moment before the weak.
   When shall I become a truly strong being, made entirely of courage, energy, valour and calm perseverance; when shall I have forgotten my own person completely enough to be nothing but an instrument moulded solely by the forces it has to manifest? When will my consciousness of unity be no longer tinged with any inertia; when will my feeling of divine love be no longer mixed with any weakness?

1914 07 23p, #Prayers And Meditations, #The Mother, #Integral Yoga
   Lord, Thou art all-powerful: become The Fighter, gain the victory. May Thy Love be the sovereign Master of our hearts and Thy Knowledge never leave our thoughts. Do not abandon us to impotence and darkness; break every limit, shatter every chain, dispel every illusion.
   Our aspiration rises to Thee in ardent prayer.

1914 09 05p, #Prayers And Meditations, #The Mother, #Integral Yoga
   Give me integrally the heart of The Fighter, O Lord, and Thy victory is sure.
   Conquer at any price should be the present motto. Not because one is attached to the work and its results, not because one needs such an action, not because one is incapable of escaping from all contingences.

1953-11-18, #Questions And Answers 1953, #The Mother, #Integral Yoga
   And we benefit by all the experiences of those who were upon earth before us. But if we had to come to a country about which we knew nothing, and had to learn everything by ourselves, we would have very unpleasant experiences. There are other fruits like that, this is not the only one, there are many such. For example, The Fig the unripe figif you touch the white juice that oozes from The Fig but its awfulyou have boils all over the mouth and become quite ill, and you get ulcers in the stomach also. But when The Fig is ripe and you take care not to touch the white juice, it is a perfect food. I could give you a great many examples of this kind. But now we know this because we have been told. Those who told us learnt it from others. But who first made the experiment, who learnt all that, all the things in Nature? There are many, there are countless things in Nature. Well, take plant life in Nature, we dont yet know everything today. For instance, some people tell you: The remedy is always there along with the illness, in Nature; Nature has made it thus. I dont know if this is strictly so, but in any case, in a way it works, it is true. It is said, for instance, that if a snake has its hole somewhere, you may be sure you will find beside it a plant which will cure you if bitten. But which plant? There are so many there and who will teach you? There are people who go up to the mountains in the moonlight and collect herbs which cure diseases generally considered incurable. How have they learnt that? Who has made the experiment?
   And mushrooms?

1954-07-21 - Mistakes - Success - Asuras - Mental arrogance - Difficulty turned into opportunity - Mothers use of flowers - Conversion of men governed by adverse forces, #Questions And Answers 1954, #The Mother, #Integral Yoga
  Mother, last time I didnt understand something what you said about the time you used to count the transformations flowers. The Figure showed the number of people who would be transformed?
  (After a silence) That, well, that depended on the previous arrangement I had made, you see. One day it could be one thing, another day it could be another. Sometimes it was only movements, elements, cells. Sometimes it was people. It depended on what I saw as possible and the arrangement I had made before counting.

1956-10-03 - The Mothers different ways of speaking - new manifestation - new element, possibilities - child prodigies - Laws of Nature, supramental - Logic of the unforeseen - Creative writers, hands of musicians - Prodigious children, men, #Questions And Answers 1956, #The Mother, #Integral Yoga
  I think all of you have studied enough mathematics to know the complexity of the combinations which may be produced by taking certain select elements of a set as a basis. I shall give you an example to make myself clear, for I cant use the terms which are employed in teaching you. For instance, the letters of the alphabet. There is a certain number of letters in the alphabet; well, if you want to calculate or know the number of combinations possible by taking all these letters togetherhow they may be organised, in how many ways they can be organisedyou have learnt how very fantastic The Figure becomes. Good. But if you take the material world and go down to the most minute elementyou know, dont you, that they have come to absolutely invisible things, innumerable thingsif you take this element as the basis and the material world as the whole, and if you imagine a Consciousness or a Will playing with all these elements at making all the possible combinations without ever repeating a single one. Obviously In mathematics you are told that the number of elements is finite and that therefore the number of combinations is finite; but that is purely theoretical, for if you come down to practice and all these combinations had to follow each other, even if they went at so great a speed that the change would be almost imperceptible, it is quite obvious that the time needed to make all these combinations would be, apparently at least, infinite; that is to say, the number of combinations would be so immense that no limit could be assigned to itat least no practical limit; the theory is not interesting for us, but practically it would be like that.
  So suppose that what I tell you is true, in this sense that there really is a Consciousness and a Will manifesting these combinations, successively, indefinitely, without ever repeating a single one twice; we come to the conclusion that the universe is new at each moment of eternity. And if the universe is new at each moment of eternity, we have to acknowledge that absolutely nothing is impossible; not only that, but that what we call logic is not necessarily true, and that the logic, one could almost say the fantasy of the Creator, is unlimited.

1956-10-10 - The supramental race in a few centuries - Condition for new realisation - Everyone must follow his own path - Progress, no two paths alike, #Questions And Answers 1956, #The Mother, #Integral Yoga
    The first obscure material movement of the evolutionary Force is marked by an aeonic graduality; the movement of life-progress proceeds slowly but still with a quicker step, it is concentrated into The Figure of millenniums; mind can still further press the tardy leisureliness of Time and make long paces of the centuries; but when the conscious spirit intervenes, a supremely concentrated pace of evolutionary swiftness becomes possible.
    Sri Aurobindo, The Life Divine, SABCL, Vol. 19, p. 932

1969 09 14, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga
   148Shakespeare, who invented The Figure of holding up the mirror to Nature, was the one poet who never condescended to a copy, a photograph or a shadow. The reader who sees in Falstaff, Macbeth, Lear or Hamlet imitations of Nature, has either no inner eye of the soul or has been hypnotised by a formula.
   149Where in material Nature wilt thou find Falstaff, Macbeth or Lear? Shadows and hints of them she possesses, but they themselves tower over her.

1.A - ANTHROPOLOGY, THE SOUL, #Philosophy of Mind, #unset, #Zen
  Under the head of human expression are included, for example, the upright figure in general, and the formation of the limbs, especially the hand, as the absolute instrument, of the mouth - laughter, weeping, etc., and the note of mentality diffused over the whole, which at once announces the body as the externality of a higher nature. This note is so slight, indefinite, and inexpressible a modification, because The Figure in its externality is something immediate and natural, and can therefore only be an indefinite and quite imperfect sign for the mind, unable to represent it in its actual universality. Seen from the animal world, the human figure is the supreme phase in which mind makes an appearance.
  But for the mind it is only its first appearance, while language is its perfect expression. And the human figure, though the proximate phase of mind's existence, is at the same time in its physiognomic and pathognomic quality something contingent to it. To try to raise physiognomy and above all cranioscopy

1.ac - A Birthday, #Crowley - Poems, #Aleister Crowley, #Philosophy
  And damn me if I fail you in The Fight!
  God join again the ways that lie apart,

1.ac - The Disciples, #Crowley - Poems, #Aleister Crowley, #Philosophy
  Beneath the vine tree and The Fig
  Where mortal cares may not intrude,

1.anon - The Song of Songs, #Anonymous - Poems, #unset, #Zen
  The Fig tree putteth forth her green figs, and the vines with the tender grape
  give a good smell. Arise, my love, my fair one, and come away.

1f.lovecraft - Cool Air, #Lovecraft - Poems, #unset, #Zen
   The Figure before me was short but exquisitely proportioned, and clad
   in somewhat formal dress of perfect cut and fit. A high-bred face of

1f.lovecraft - Medusas Coil, #Lovecraft - Poems, #unset, #Zen
   My first start of terror was soon over, and as The Figure descended the
   final flight I was ready to greet the householder whose privacy I had
  --
   voice. My eyes wandered for a moment to The Figure on the floor in
   front of the heavily draped easelThe Figure toward which the strange
   blood-trail led, and which seemed to be tangled in the coils of some
  --
   The Figure and the divan were in the left-hand foreground of the
   strangest sort of scene I ever saw in my life. I think there was a
  --
   figure on the canvas had some obscure, occult linkage with The Figure
   which lay in quicklime under the cellar floor. Perhaps the lime had

1f.lovecraft - Old Bugs, #Lovecraft - Poems, #unset, #Zen
   he gazed long and searchingly at The Figure on the floor, noting its
   great height, and the aristocratic cast of features which seemed to

1f.lovecraft - Out of the Aeons, #Lovecraft - Poems, #unset, #Zen
   hieroglyphs with The Figures reproduced by von Junzt, and indulging in
   the wildest, most sensational, and most irrational theories and

1f.lovecraft - Pickmans Model, #Lovecraft - Poems, #unset, #Zen
   The madness and monstrosity lay in The Figures in the foregroundfor
   Pickmans morbid art was preminently one of daemoniac portraiture.

1f.lovecraft - The Alchemist, #Lovecraft - Poems, #unset, #Zen
   me to the spot whereon I stood. At last The Figure spoke in a rumbling
   voice that chilled me through with its dull hollowness and latent

1f.lovecraft - The Battle that Ended the Century, #Lovecraft - Poems, #unset, #Zen
   the same time peddling photographs of The Fighters (with himself in the
   foreground) at five cents each.
  --
   In the third round The Fight grew really rough; several ears and other
   appurtenances being wholly or partially detached from the frontier
  --
   Klarkash-Ton (who esoterically depicted The Fighters as boneless
   fungi), was printed after repeated rejections by the discriminating

1f.lovecraft - The Call of Cthulhu, #Lovecraft - Poems, #unset, #Zen
   shockingly frightful. Behind The Figure was a vague suggestion of a
   Cyclopean architectural background.
  --
   The Figure, which was finally passed slowly from man to man for close
   and careful study, was between seven and eight inches in height, and of
  --
   dreamed not only The Figure and exact hieroglyphics of the swamp-found
   image and the Greenland devil tablet, but had come in his dreams upon

1f.lovecraft - The Doom That Came to Sarnath, #Lovecraft - Poems, #unset, #Zen
   bronze, and flanked by The Figures of lions and elephants carven from
   some stone no longer known among men. The houses of Sarnath were of

1f.lovecraft - The Dream-Quest of Unknown Kadath, #Lovecraft - Poems, #unset, #Zen
   Then The Figured silk slipped a trifle from one of the greyish-white
   paws, and Carter knew what the noisome high-priest was. And in that
  --
   nearly past, and The Fight became a hand-to-hand contest of what few
   spearmen could meet upon that narrow ridge.
  --
   which The Fight was short-lived indeed. Attacked from both sides, the
   noisome flounderers were rapidly cut to pieces or pushed into the sea,
  --
   elsewhere. It was not that The Figures of the constellations were
   different, but that the same familiar shapes now revealed a

1f.lovecraft - The Dreams in the Witch House, #Lovecraft - Poems, #unset, #Zen
  figures had been broken off and were missing. The Figures were about
  four and a half inches in height, while the spiky arms gave them a

1f.lovecraft - The Horror in the Museum, #Lovecraft - Poems, #unset, #Zen
   Some were The Figures of well-known mythgorgons, chimaeras, dragons,
   cyclops, and all their shuddersome congeners. Others were drawn from

1f.lovecraft - The Last Test, #Lovecraft - Poems, #unset, #Zen
   Alfthe yard at Phillips Exeterthe quadrangle at ColumbiaThe Fight
   with Tom Cortland when he saved Alf from a pommeling. . . .

1f.lovecraft - The Mysterious Ship, #Lovecraft - Poems, #unset, #Zen
   exitement of The Fight they would launch a sub-marine boat and take
   what they wanted. there it lay, tranquilly rocking on the waters of the
  --
   the ship, they were met by a rapid fire. After The Fight brown was
   recovered.
  --
   ship gave them a broadside when The Fight was over Commander Farragut
   Missed one man named Henry F. Johns.

1f.lovecraft - The Mystery of the Grave-Yard, #Lovecraft - Poems, #unset, #Zen
   behind them, and The Figure of Mr Dobson HIMSELF loomed up in the
   doorway.

1f.lovecraft - The Night Ocean, #Lovecraft - Poems, #unset, #Zen
   emerged beyond the breakers. The Figure may have been that of a dog, a
   human being, or something more strange. It could not have known that I
  --
   Now that I could no longer see The Figure, I felt that it lingered
   somewhere in the close shadows, or peered hideously at me from whatever

1f.lovecraft - The Shadow over Innsmouth, #Lovecraft - Poems, #unset, #Zen
   The Figures moved uncertainly, and I realised to my relief that they
   did not know where I had gone; but for all that they sent a shiver of
  --
   Eliot Street. Two of The Figures I glimpsed were in voluminous robes,
   and one wore a peaked diadem which glistened whitely in the moonlight.
  --
   therefore, most closely on my trail. As some of The Figures turned to
   look in my direction I was transfixed with fright, yet managed to

1f.lovecraft - The Temple, #Lovecraft - Poems, #unset, #Zen
   exquisite carvings like The Figures of Bacchanals in relief. Foremost
   of all are the great columns and frieze, both decorated with sculptures

1f.lovecraft - The Thing on the Doorstep, #Lovecraft - Poems, #unset, #Zen
   grasp of the wheel grew feeble and uncertain. The Figure beside me
   seemed less like a lifelong friend than like some monstrous intrusion
  --
   concealed the face. As I stepped unsteadily forward, The Figure made a
   semi-liquid sound like that I had heard over the telephoneglub . . .

1f.lovecraft - The Whisperer in Darkness, #Lovecraft - Poems, #unset, #Zen
   and hands; and in a moment I had crossed to greet The Figure who had
   tried to speak. Dim though the light was, I perceived that this was

1f.lovecraft - Through the Gates of the Silver Key, #Lovecraft - Poems, #unset, #Zen
   be. The Figures were staggeringaeons of light-years beyond
   countingbut the immemorial lore of Yaddith fitted Carter to grasp such
  --
   Then The Figure entered the coffin-shaped case and pulled the door shut
   after it.

1f.lovecraft - Two Black Bottles, #Lovecraft - Poems, #unset, #Zen
   reply, and no movement from The Figure behind the table. I wondered if
   he had not drunk himself to insensibility, and went behind the table to

1f.lovecraft - Under the Pyramids, #Lovecraft - Poems, #unset, #Zen
   excited my interest. The Fight itself promised to be unique and
   spectacular, while the thought of the scene on that hoary pile
  --
   recalled The Fight atop the pyramid, the treacherous Bedouins and their
   attack, my frightful descent by rope through endless rock depths, and

1f.lovecraft - Winged Death, #Lovecraft - Poems, #unset, #Zen
   on The Figure five; Tuesday it was four; Wednesday it was three; and
   now today it is two. Five, four, three, twowhat can this be save some
  --
   flew over to the mantel clock and lit on the dial near The Figure 12.
   Before I could think up another move it had begun to crawl around the
  --
   hand, and finally came to a stop exactly at The Figure 12. As it
   hovered there it fluttered its wings with a buzzing noise.

1.fs - Feast Of Victory, #Schiller - Poems, #Friedrich Schiller, #Poetry
  In The Fight a very tower,
   When we join in revelry!

1.fs - The Battle, #Schiller - Poems, #Friedrich Schiller, #Poetry
  Hitherwardthitherward reels The Fight,
  Dark and more darkly day glooms into night

1.fs - The Fight With The Dragon, #Schiller - Poems, #Friedrich Schiller, #Poetry
  object:1.fs - The Fight With The Dragon
  author class:Friedrich Schiller
  --
  But none returned home from The Fight;
  Honor ye, then, the noble knight!"
  --
  To conquer in The Fight I sought
   By cunning, and a prudent mind."
  --
  In vision gasped I in The Fight;
  And when the glimmering morning came,
  --
  The lion in The Fight they met,
   And wrestled with the minotaur,
  --
  And, when The Figure was complete,
  A pair of dogs I chose me, fleet,
  --
  The Fight then went I to begin;
  Instructions gave my squires among,

1.fs - The Glove - A Tale, #Schiller - Poems, #Friedrich Schiller, #Poetry
  On the tiger they rush, for The Fight nothing loth,
  But he with his paws seizes hold of them both.

1.fua - The Birds Find Their King, #unset, #Arthur C Clarke, #Fiction
   English version by Edward Fitzgerald Original Language Persian/Farsi Once more they ventured from the Dust to raise Their Eyes -- up to the Throne -- into the Blaze, And in the Centre of the Glory there Beheld The Figure of -- Themselves -- as 'twere Transfigured -- looking to Themselves, beheld The Figure on the Throne en-miracled, Until their Eyes themselves and That between Did hesitate which Seer was, which Seen; They That, That They: Another, yet the Same; Dividual, yet One: from whom there came A Voice of awful Answer, scarce discern'd, From which to Aspiration whose return'd They scarcely knew; as when some Man apart Answers aloud the Question in his Heart: 'The Sun of my Perfection is a Glass Wherein from Seeing into Being pass.' [1831.jpg] -- from Poetry for the Spirit: Poems of Universal Wisdom and Beauty, Edited by Alan Jacobs <
1.jk - Endymion - Book I, #Keats - Poems, #John Keats, #Poetry
  I sat contemplating The Figures wild
  Of o'er-head clouds melting the mirror through.

1.jk - Otho The Great - Act I, #Keats - Poems, #John Keats, #Poetry
  So, hang upon your spirit. Twice in The Fight
  It was my chance to meet his olive brow,
  --
  That Saracenic meteor of The Fight,
  That silent fury, whose fell Scymitar

1.jk - The Eve Of St. Agnes, #Keats - Poems, #John Keats, #Poetry
  (stanza II.): Leigh Hunt says "The germ of the thought, or something like it, is in Dante, where he speaks of The Figures that perform the part of sustaining columns in architecture. Keats had read Dante in Mr. Carey's translation, for which he had a great respect. He began to read him afterwards in Italian, which language he was mastering with surprising quickness.
  (stanza XV): Hunt's comment is as follows: "He almost shed tears - of sympathy, to think how his treasure is exposed to the cold - and of delight and pride to think of her sleeping beauty, and her love for himself. THis passage 'asleep in lap of legends old' is in the highest imaginative taste, fusing together the imaginative and the spiritual, the remote and the near."

1.jlb - Sepulchral Inscription, #Borges - Poems, #Jorge Luis Borges, #Poetry
  At Junn he put a lucky end to The Fight
  and gave Spanish blood to Peruvian lances.

1.lb - Lament On an Autumn Night, #Li Bai - Poems, #Li Bai, #Poetry
  Line 4 Note: Jade Mountain Pass, where The Fighting was taking place.
   by owner. provided at no charge for educational purposes

1.pbs - Charles The First, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
  Rose on me like The Figures of past years,
  Treading their still path back to infancy,

1.pbs - Hellas - A Lyrical Drama, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
  The Fight hung balanced, there arose a storm
  Which swept the phantoms from among the stars.

1.pbs - Prometheus Unbound, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
   Have drawn back The Figured curtain of sleep
  Which covered our being and darkened our birth

1.poe - Eureka - A Prose Poem, #Poe - Poems, #unset, #Zen
  Again; -Let us suppose ourselves walking, at night, on a highway. In a field on one side of the road, is a line of tall objects, say trees, The Figures of which are distinctly defined against the background of the sky. This line of objects extends at right angles to the road, and from the road to the horizon. Now, as we proceed along the road, we see these objects changing their positions, respectively, in relation to a certain fixed point in that portion of the firmament which forms the background of the view. Let us suppose this fixed point -sufficiently fixed for our purpose -to be the rising moon. We become aware, at once, that while the tree nearest us so far alters its position in respect to the moon, as to seem flying behind us, the tree in the extreme distance has scarcely changed at all its relative position with the satellite. We then go on to perceive that the farther the objects are from us, the less they alter their positions; and the converse. Then we begin, unwittingly, to estimate the distances of individual trees by the degrees in which they evince the relative alteration. Finally, we come to understand how it might be possible to ascertain the actual distance of any given tree in the line, by using the amount of relative alteration as a basis in a simple geometrical problem. Now this relative alteration is what we call "parallax;" and by parallax we calculate the distances of the heavenly bodies. Applying the principle to the trees in question, we should, of course, be very much at a loss to comprehend the distance of that tree, which, however far we proceeded along the road, should evince no parallax at all. This, in the case described, is a thing impossible; but impossible only because all distances on our Earth are trivial indeed: -in comparison with the vast cosmical quantities, we may speak of them as absolutely nothing.
  Now, let us suppose the star Alpha Lyrae directly overhead; and let us imagine that, instead of standing on the Earth, we stand at one end of a straight road stretching through Space to a distance equalling the diameter of the Earth's orbit -that is to say, to a distance of 190 millions of miles. Having observed, by means of the most delicate micrometrical instruments, the exact position of the star, let us now pass along this inconceivable road, until we reach its other extremity. Now, once again, let us look at the star. It is precisely where we left it. Our instruments, however delicate, assure us that its relative position is absolutely -is identically the same as at the commencement of our unutterable journey. No parallax none whatever -has been found.

1.rb - A Cavalier Song, #Browning - Poems, #Robert Browning, #Poetry
   So, onward to Nottingham, fresh for The Fight,
     (Chorus)

1.rb - Before, #Browning - Poems, #Robert Browning, #Poetry
  No?-Let go then! Both The Fighters to their places!
  While I count three, step you back as many paces!

1.rb - Bishop Blougram's Apology, #Browning - Poems, #Robert Browning, #Poetry
  Its estimation, which is half The Fight,
  That's the first-cabin comfort I secure:                      
  --
  No, when The Fight begins within himself,
  A man's worth something. God stoops o'er his head,

1.rb - Childe Roland To The Dark Tower Came, #Browning - Poems, #Robert Browning, #Poetry
  The Fight must so have seemed in that fell cirque.
   What penned them there, with all the plain to choose?

1.rb - Fra Lippo Lippi, #Browning - Poems, #Robert Browning, #Poetry
   Much more The Figures of man, woman, child,
   These are the frame to? What's it all about?
  --
  picture. Recent research has shown that The Figure is a portrait, not of
  Fra Filippo, but of the benefactor who ordered the picture for the

1.rb - Paracelsus - Part V - Paracelsus Attains, #Browning - Poems, #Robert Browning, #Poetry
  I give The Fight up: let there be an end,
  A privacy, an obscure nook for me.

1.rb - Sordello - Book the Fourth, #Browning - Poems, #Robert Browning, #Poetry
  The Fig-tree reared itself,but stark and cramped,
  Made fools of, like tamed lions: whence, on the edge,
  --
  Up-gathered on himself The Fighter stood
  For his last fight, and, wiping treacherous blood

1.rb - Sordello - Book the Second, #Browning - Poems, #Robert Browning, #Poetry
  Fruits like The Fig-tree's, rathe-ripe, rotten-rich,
  Sweet-sour, all tastes to take: a practice which

1.rmpsd - Mother, am I Thine eight-months child?, #unset, #Arthur C Clarke, #Fiction
  Till Thou Thyself shalt yield The Fight
  and take me in Thine arms at last.

1.rt - The Hero(2), #Tagore - Poems, #Rabindranath Tagore, #Poetry
  "The Fight is over"
  You came down from your palanquin

1.rt - The Hero, #Tagore - Poems, #Rabindranath Tagore, #Poetry
    The Fight becomes so fearful, mother, that it would give you
  a cold shudder could you see it from your palanquin.

1.sca - Place your mind before the mirror of eternity!, #unset, #Arthur C Clarke, #Fiction
   English version by Regis J. Armstrong, OFM CAP & Ignatius C. Brady, OFM Original Language Italian Place your mind before the mirror of eternity! Place your soul in the brilliance of glory! Place your heart in The Figure of the divine substance! And transform your whole being into the image of the Godhead Itself through contemplation! So that you too may feel what His friends feel as they taste the hidden sweetness which God Himself has reserved from the beginning for those who love Him. [1495.jpg] -- from Francis and Clare: The Complete Works: The Classics of Western Spirituality, Translated by Regis J. Armstrong, OFM CAP / Translated by Ignatius C. Brady, OFM <
1.wby - Cuchulains Fight With The Sea, #Yeats - Poems, #William Butler Yeats, #Poetry
           Again The Fighting sped,
  But now the war-rage in Cuchulain woke,

1.wby - His Dream, #Yeats - Poems, #William Butler Yeats, #Poetry
  "What is The Figure in a shroud
  Upon a gaudy bed?'

1.wby - The Gift Of Harun Al-Rashid, #Yeats - Poems, #William Butler Yeats, #Poetry
  As if that writing or The Figured page
  Were some dear cheek.

1.wby - The Two Kings, #Yeats - Poems, #William Butler Yeats, #Poetry
  The Fighting-men and servants of this house,
  For I would have your judgment upon one

1.whitman - As I Sat Alone By Blue Ontarios Shores, #Whitman - Poems, #unset, #Zen
   I sing you over all, flying, beckoning through The FightO the hard-
      contested fight!

1.whitman - Prayer Of Columbus, #Whitman - Poems, #unset, #Zen
  ships in the distance. See, The Figure of the great Admiral, walking the
  beach, as a stage, in this sublimest tragedyfor what tragedy, what poem,

1.whitman - Salut Au Monde, #Whitman - Poems, #unset, #Zen
  I see flocks of goats feeding, and see The Fig-tree, tamarind, date,
  And see fields of teff-wheat, and see the places of verdure and gold.

1.whitman - Song of Myself, #Whitman - Poems, #unset, #Zen
  If our colors are struck and The Fighting done?
  Now I laugh content, for I hear the voice of my little captain,
  We have not struck, he composedly cries, we have just begun our part of The Fighting.
  Only three guns are in use,

1.whitman - Song Of Myself- XXXV, #Whitman - Poems, #unset, #Zen
  If our colors are struck and The Fighting done?
  Now I laugh content, for I hear the voice of my little captain,
  --
  part of The Fighting.
  Only three guns are in use,

1.whitman - The Centerarians Story, #Whitman - Poems, #unset, #Zen
  We fought The Fight in detachments;              
  Sallying forth, we fought at several pointsbut in each the luck was

1.whitman - The Wound Dresser, #Whitman - Poems, #unset, #Zen
  In the nick of time I come, plunge in The Fight, loudly shout in the
  rush of successful charge,

1.whitman - When I Heard the Learnd Astronomer, #Whitman - Poems, #unset, #Zen
  When the proofs, The Figures, were ranged in columns before me;
  When I was shown the charts and the diagrams, to add, divide, and

1.ww - The Excursion- II- Book First- The Wanderer, #Wordsworth - Poems, #unset, #Zen
  Afforded, to The Figure of the man
  Detained for contemplation or repose,

1.ww - The Waggoner - Canto First, #Wordsworth - Poems, #unset, #Zen
  His own conceit The Figure planned,
  'Twas coloured all by his own hand;

1.ww - To Sir George Howland Beaumont, Bart From the South-West Coast Or Cumberland 1811, #Wordsworth - Poems, #unset, #Zen
  The Figure called to mind a beast of prey
  Stript of its frightful powers by slow decay,

20.01 - Charyapada - Old Bengali Mystic Poems, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
   The poem expresses the relation of the ascetic to the world. He lives aloof and alone, and without any ration. Yet the hungers from the world below mount up and try to tempt him. That is the way of the world. But one above the world cannot retrace his steps backward, even as the milk once out cannot go back to the udder. If at all it is another cow, another milk-yielder, another milk. It is not ignorant Nature's phenomenon; it is the consciousness of super-Nature pouring out the great delight. Nirvana is the barren cow, the bullock is its energy or tapas and the milk is the supreme Joy. The three evenings must be the close or end or setting of the three domains of worldly existencebody, life and mind. The thief is the higher consciousness guarding at the top and he has stolen away the world and the worldly objects. Similarly the lion is the Power of the Higher Consciousness and the jackal the prowling creature of the dark world. But The Fight between the two is hard and equal, neither wanting to give up.
   The poet, that is to say,the Siddhacharya, speaks of his experience or realisation of the annihilation of the ego-consciousness resulting in his attainment of the supreme Delight in the Heaven of Nirvana. He says graphically that he has eaten up the entire heap of egoism and adds with a sly witticism that it is a misfortune, for the egoism, but it brings him enjoyment to satiation.

2.01 - Mandala One, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  (8) The Fighter mightily sings the word of light by the faultless troops that lighten on him, the desirable bands of Indra.
  (9) Thence come, O pervading divinity, from heaven, where thou art in the luminous world. Our words in him completely shine.
  --
  (4) We by thy armed heroes, we, O Indra, by thee yoked to us in The Fight may put forth might in the battle.
  (5) Vast (now) is Indra and very high, may his vastness dwell with the lord of the lightnings and brilliant might like the heaven in its wide-extending.
  --
  (13) His deeds declare, the ancient deeds of the swift One, a new man with thy words, his acts when hurling his weapons for the battle, charging in The Fight, he drives out the foemen.
  (14) In fear of him, the fixed mountains and heaven and earth shake when he is about to be born. Nodha hymns the cherishing power of the happy god and grows at once in his being to puissance.
  --
  (9) First of the gods we call to thee and thou hast been an overcomer in The Fighting of the armies. Then may Indra make his upward breaking car of action and passion the power in our front in our creation.
  (10) Because thou hast conquered much wealth and hast not kept it back from us, King of Riches, in the little combats, in battle, and in the great fightings, we make thee intense in thy energy that thou mayst give us increase. O Indra, when the calls arise in the battle, urge us upon our road.
  --
  (5) Let Ribhu whet our getting into a sharp weapon for fruitful battle and Vaja victor in the press and The Fighting help us to thrive. This let Mitra and Varuna and the Mother Infinite magnify in me and the Great River and Earth and Heaven.
  ***

2.01 - The Picture, #Hymn of the Universe, #Pierre Teilhard de Chardin, #Christianity
  gaze to wander over The Figure's outlines I suddenly
  became aware that these were melting away: they
  --
  the outline of The Figure of Christ it seemed to me
  to be clearly defined; but then, if I let this effort
  --
  marked off The Figure of Christ from the world
  surrounding it were melting into a single vibrant
  --
  one particular point on the outer edge of The Figure;
  and that it flowed on thence until it had affected its

2.01 - The Road of Trials, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  The hero, whether god or goddess, man or woman, The Figure in a
  myth or the dreamer of a dream, discovers and assimilates his op

2.01 - War., #The Interior Castle or The Mansions, #Saint Teresa of Avila, #Christianity
  7.: Here, however, the understanding being more vigilant and the powers more on the alert, we cannot avoid hearing The Fighting and cannonading around us. For now the devils set on us the reptiles, that is to say, thoughts about the world and its joys which they picture as unending; they remind us of the high esteem men held us in, of our friends and relations; they tell us how the penances which souls in this mansion always begin to wish to perform would injure our health: in fine, the evil spirits place a thousand impediments in the way.
  8.: O Jesus! What turmoil the devils cause in the poor soul! How unhappy it feels, not knowing whether to go forward or to return to the first mansion! On the other hand, reason shows it the delusion of overrating worldly things, while faith teaches what alone can satisfy its cravings. Memory reminds the soul how all earthly joys end, recalling the death of those who lived at ease; how some died suddenly and were soon forgotten, how others, once so prosperous, are now buried beneath the ground and men pass by the graves where they lie, the prey of worms,2' while the mind recalls many other such incidents.

2.02 - Indra, Giver of Light, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  6. And may The Fighters, doers of the work,2 declare us entirely blessed, O achiever; may we abide in Indra's peace.
  7. Intense for the intense bring thou this glory of the sacrifice that intoxicates the Man, carrying forward on the way Indra who gives joy to his friend.
  --
  8. "Drinking of this, O thou of many actions, thou becamest a slayer of Vritras (i.e. enemies led by Vritra) and didst protect entirely The Fighter in The Fights.
  9. "O Indra of many actions, for enjoyment of riches we make thee abundant in food who art strong in the battles.3
  --
  Note that Sayana explains vajinam in v. 8 as "fighter in The Fights" and the same expression in the very next verse as "strong in The Fights" and that in the phrase vajes.u vajinam vajayamah. he takes the base word vaja in three different significances, "battle",
  "strength" and "food". This is a typical example of the deliberate inconsistency of Sayana's method.

2.02 - THE EXPANSION OF LIFE, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  (Birds omitted). The Figures on the left indicate millions
  of years.
  --
  the base of the tetrapods. The Figures become imposing. But
  they taJly well enough with current geological ideas as to the

2.02 - The Mother Archetype, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  59 Although The Figure of the mother as it appears in folklore is
  more or less universal, this image changes markedly when it

2.02 - UPON THE BLESSED ISLES, #Thus Spoke Zarathustra, #Friedrich Nietzsche, #Philosophy
  The Figs are falling from the trees; they are good and
  sweet; and, as they fall, their red skin bursts. I am a

2.03 - On Medicine, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: It is not the Higher Power that harms; it is The Fight that harms, because the struggle is made more acute on account of the hostile forces. It is always safer to avoid such conflicts.
   (After a pause) If I were to put force on Y probably the first result would be that he would be more mad, because those forces that possess him now would naturally get angry. In the case of Z also the difficulty was that he was completely possessed by the hostile force.
  --
   If Jagatsingh can stand The Fight for a long time there is no reason why he should not be cured. It is very difficult to say with certainty what the result would be in such a case, yet I have not given it up as a desperate one. The attitude of Samata which he has taken up with regard to the result is absolutely necessary.
   In the letter Jagatsingh had said that the spiritual help was undeserved.
  --
   Sri Aurobindo: I don't think so. For me it is a part of The Fight against the forces of Ignorance and against the hostile forces.
   Disciple: Your foot slipped on the tiger-skin. Now, suppose you had beaten a tiger in your past life with a stick, then it may give you a fractured leg this time.

2.03 - THE ENIGMA OF BOLOGNA, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  One can hardly imagine a better description of the feminine archetype that typifies a mans unconscious than The Figure of this most hazardous beloved (incertissima amasia), who pursues him like a teasing sprite amid the stillness of the groves and springs. It is clear from the text of the inscription that it gives no ground for interpreting Aelia as a wood nymph. Aldrovandus tells us, however, that the Porta Mascharella in Bologna, near which the inscription was alleged to have been found, was called Junonia in Roman times, from which he concludes that Juno was obviously the spiritus loci. In support of his hypothesis that Aelia was a dryad, the learned humanist cites a Roman epitaph that was found in this region:
  CLODIA PLAVTILLA

2.03 - The Eternal and the Individual, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  Our own existence and the existence of the universe become not only a mystery, but logically inconceivable. For we get by that to an Absolute which is incapable of relativity and exclusive of all relatives and yet the cause or at least the support of relativity and the container, truth and substance of all relatives. We have then only one logical-illogical way of escape out of the impasse; we have to suppose the imposition of the world as a self-effective illusion or an unreal temporal reality, on the eternity of the formless relationless Absolute. This imposition is made by our misleading individual consciousness which falsely sees Brahman in The Figure of the cosmos - as a man mistakes a rope for a serpent; but since either our individual consciousness is itself a relative supported by the Brahman and only existent by it, not a real reality, or since in its reality it is itself the Brahman, it is the Brahman after all which imposes on itself in us this delusion and mistakes in some figure of its own consciousness an existent rope for a non-existent snake, imposes on its own indeterminable pure Reality the semblance of a universe, or if it does not impose it on its own consciousness, it is on a consciousness derived from it and dependent on it, a projection of itself into Maya.
  By this explanation nothing is explained; the original contradiction stands where it was, unreconciled, and we have only stated it over again in other terms. It looks as if, by attempting to arrive at an explanation by means of intellectual reasoning, we have only befogged ourselves by the delusion of our own uncompromising logic: we have imposed on the Absolute the imposition which our too presumptuous reasoning has practised on our own intelligence; we have transformed our mental difficulty in understanding the world-manifestation into an original impossibility for the Absolute to manifest itself in world at all. But the Absolute, obviously, finds no difficulty in world-manifestation and no difficulty either in a simultaneous transcendence of world-manifestation; the difficulty exists only for our mental limitations which prevent us from grasping the supramental rationality of the coexistence of the infinite and the finite or seizing the nodus of the unconditioned with the conditioned. For our intellectual rationality these are opposites; for the absolute reason they are interrelated and not essentially conflicting expressions of one and the same reality. The consciousness of infinite Existence is other than our mind-consciousness and sense-consciousness, greater and more capacious, for it includes them as minor terms of its workings, and the logic of infinite Existence is other than our intellectual logic. It reconciles in its great primal facts of being what to our mental view, concerned as it is with words and ideas derived from secondary facts, are irreconcilable contraries.

2.04 - ADVICE TO ISHAN, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Till Thou Thyself shalt yield The Fight and take me in Thine arms at last.
  "Trailokya once remarked, 'As I was born into the family, I have a share in the estate.'

2.04 - On Art, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: What they had was not an 'idea' but some perception, or rather some first essential perception of the object and it is that which they tried to convey. You can call it basic perception. Because the modernists believe that there is an idea behind the primitives they call Indian art conceptional. They think that somebody wanted to convey the 'idea of peace' and so he invented The Figure of Buddha! But it is not an idea at all, it is the experience that is meant to be conveyed. Vision and experience are the creative elements of Indian art.
   What modernist art is trying to do at least what it began with is to convey the vital sensation of the object, very often it happens to be the lower vital sensation. But it is the first effort to get behind the physical form.

2.05 - The Cosmic Illusion; Mind, Dream and Hallucination, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  But, taking only the common hallucination, mental or visual, we observe that it seems to be at first sight a true example of what is called imposition in the philosophic theory; it is the placement of an unreal figure of things on a reality, of a mirage upon the bare desert air, of The Figure of a non-present snake on the present and real rope. The world, we may contend, is such a hallucination, an imposition of a non-existent unreal figure of things on the bare ever-present sole reality of the Brahman. But then we note that in each case the hallucination, the false image is not of something quite non-existent; it is an image of something existent and real but not present in the place on which it has been imposed by the mind's error or by a sense error. A mirage is the image of a city, an oasis, running water or of other absent things, and if these things did not exist, the false image of them, whether raised up by the mind or reflected in the desert air, would not be there to delude the mind with a false sense of reality. A snake exists and its existence and form are known to the victim of the momentary hallucination: if it had not been so, the delusion would not have been created; for it is a form resemblance of the seen reality to another reality previously known elsewhere that is the origin of the error. The analogy therefore is unhelpful; it would be valid only if our image of the universe were a falsity reflecting a true universe which is not here but elsewhere or else if it were a
  The Cosmic Illusion
  --
  This at once raises the question of the nature of Mind, the parent of these illusions, and its relation to the original Existence. Is mind the child and instrument of an original Illusion, or is it itself a primal miscreating Force or Consciousness? or is the mental ignorance a misprision of the truths of Existence, a deviation from an original Truth-Consciousness which is the real world-builder? Our own mind, at any rate, is not an original and primary creative power of Consciousness; it is, and all mind of the same character must be, derivative, an instrumental demiurge, an intermediary creator. It is likely then that analogies from the errors of mind, which are the outcome of an intermediate Ignorance, may not truly illustrate the nature or action of an original creative Illusion, an all-inventing and all-constructing Maya. Our mind stands between a superconscience and an inconscience and receives from both these opposite powers: it stands between an occult subliminal existence and an outward cosmic phenomenon; it receives inspirations, intuitions, imaginations, impulsions to knowledge and action, figures of subjective realities or possibilities from the unknown inner source; it receives The Figures of realised actualities and their suggestions of further possibility from the observed cosmic phenomenon. What it receives are truths essential, possible or actual; it starts from the realised actualities of the physical universe and it brings out from them in its subjective action the unrealised possibilities which they contain or suggest or to which it can arrive by proceeding from them as a starting-point: it selects some out of these possibilities for a subjective action and plays with imagined or inwardly constructed forms of them; it chooses others for objectivisation and attempts to realise them.
  But it receives inspirations also from above and within, from invisible sources and not only from the impacts of the visible cosmic phenomenon; it sees truths other than those suggested by the actual physicality around it, and here too it plays subjectively with transmitted or constructed forms of these truths or it selects for objectivisation, attempts to realise.
  --
   of its operation; but, in reality, it is the mind's way or one of its ways of summoning out of Being its infinite possibilities, even of discovering or capturing the unknown possibilities of the Infinite. But, because it cannot do this with knowledge, it makes experimental constructions of truth and possibility and a yet unrealised actuality: as its power of receiving inspirations of Truth is limited, it imagines, hypothetises, questions whether this or that may not be truths; as its force to summon real potentials is narrow and restricted, it erects possibilities which it hopes to actualise or wishes it could actualise; as its power to actualise is cramped and confined by the material world's oppositions, it figures subjective actualisations to satisfy its will of creation and delight of self-presentation. But it is to be noted that through the imagination it does receive a figure of truth, does summon possibilities which are afterwards realised, does often by its imagination exercise an effective pressure on the world's actualities. Imaginations that persist in the human mind, like the idea of travel in the air, end often by self-fulfilment; individual thought-formations can actualise themselves if there is sufficient strength in the formation or in the mind that forms it. Imaginations can create their own potentiality, especially if they are supported in the collective mind, and may in the long run draw on themselves the sanction of the cosmic Will. In fact all imaginations represent possibilities: some are able one day to actualise in some form, perhaps a very different form of actuality; more are condemned to sterility because they do not enter into The Figure or scheme of the present creation, do not come within the permitted potentiality of the individual or do not accord with the collective or the generic principle or are alien to the nature or destiny of the containing world-existence.
  Thus the mind's imaginations are not purely and radically illusory: they proceed on the basis of its experience of actualities or at least set out from that, are variations upon actuality, or they figure the "may-be"s or "might-be"s of the Infinite, what could be if other truths had manifested, if existing potentials had been otherwise arranged or other possibilities than those already admitted became potential. Moreover, through
  --
   this faculty forms and powers of other domains than that of the physical actuality communicate with our mental being. Even when the imaginations are extravagant or take the form of hallucinations or illusions, they proceed with actuals or possibles for their basis. The mind creates The Figure of a mermaid, but the phantasy is composed of two actualities put together in a way that is outside the earth's normal potentiality; angels, griffins, chimeras are constructed on the same principle: sometimes the imagination is a memory of former actualities as in the mythical figure of the dragon, sometimes it is a figure or a happening that is real or could be real on other planes or in other conditions of existence. Even the illusions of the maniac are founded on an extravagant misfitting of actuals, as when the lunatic combines himself, kingship and England and sits in imagination on the throne of the Plantagenets and Tudors.
  Again, when we look into the origin of mental error, we find normally that it is a miscombination, misplacement, misuse, misunderstanding or misapplication of elements of experience and knowledge. Imagination itself is in its nature a substitute for a truer consciousness's faculty of intuition of possibility: as the mind ascends towards the truth-consciousness, this mental power becomes a truth imagination which brings the colour and light of the higher truth into the limited adequacy or inadequacy of the knowledge already achieved and formulated and, finally, in the transforming light above it gives place wholly to higher truth-powers or itself turns into intuition and inspiration; the

2.06 - Reality and the Cosmic Illusion, #The Life Divine, #Sri Aurobindo, #Integral Yoga
   practical and temporal reality. To avoid this conclusion it may be said that our individuality is unreal, it is Brahman who withdraws from a reflection of itself in The Figment of individuality and its extinction is our release, our salvation: but Brahman, always free, cannot suffer by bondage or profit by salvation, and a reflection, a figment of individuality is not a thing that can need salvation. A reflection, a figment, a mere image in the deceptive mirror of Maya cannot suffer a real bondage or profit by a real salvation. If it be said that it is a conscious reflection or figment and therefore can really suffer and enter into the bliss of release, the question arises whose is the consciousness that so suffers in this fictitious existence, - for there can be no real consciousness except that of the One Existence; so that once more there is established a dual consciousness for Brahman, a consciousness or superconscience free from the illusion and a consciousness subject to the illusion, and we have again substantiated a certain reality of our existence and experience in
  Maya. For if our being is that of the Brahman, our consciousness something of the consciousness of the Brahman, with whatever qualification, it is to that extent real, - and if our being, why not the being of the universe?

2.06 - Works Devotion and Knowledge, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  OM, - OM, the Word, the Eternal. Manifest in the forms of sensible objects, manifest in that conscious play of creative selfconception of which forms and objects are The Figures, manifest behind in the self-gathered superconscient power of the Infinite,
  OM is the sovereign source, seed, womb of thing and idea, form and name, - it is itself, integrally, the supreme Intangible, the original Unity, the timeless Mystery self-existent above all manifestation in supernal being.4 This sacrifice is therefore at once works and adoration and knowledge.5

2.07 - On Congress and Politics, #Evening Talks With Sri Aurobindo, #unset, #Zen
   In the beginning it was the priest and the monarch with his aristocracy who ruled. Then the aristocracy, The Fighting class, with the common man under it, and then came the middle class, the merchant class, which is now having the machinery of power under what is called democracy. And now there is the effort in countries like Russia where the proletariat is trying to rule.
   Now for Machinery of the State: It is a rigid and hard centralization and mechanization of the life of the nation perfectly organised in all details to meet an aggression, to defend and to expand.

2.07 - The Cup, #Liber ABA, #Aleister Crowley, #Philosophy
  89:Of that which is in the Cup it is also said that it is wine. This is the Cup of Intoxication. Intoxication means poisoning, and in particular refers to the poison in which arrows are dipped (Greek WEH: here in Greek letters: tau-omicron-xi-omicron-nu, "a bow"). Think of the Vision of the Arrow in Liber 418, and look at the passages in the Holy Books which speak of the action of the spirit under The Figure of a deadly poison.
  90:For to each individual thing attainment means first and foremost the destruction of the individuality.

2.07 - The Knowledge and the Ignorance, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  But here there is a world based upon an original Inconscience; here consciousness has formulated itself in The Figure of an ignorance labouring towards knowledge. We have seen that there is no essential reason either in the nature of Being itself or in the original character and fundamental relations of its seven principles for this intrusion of Ignorance, of discord into the harmony, of darkness into the light, of division and limitation into the self-conscious infinity of the divine creation. For we can conceive, and since we can, the Divine can still more conceive
  - and since there is the conception, there must somewhere be the execution, the creation actual or intended, - a universal harmony into which these contrary elements do not enter. The

2.07 - The Supreme Word of the Gita, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Parabrahman who is Parameshwara, supreme Lord because he is the supreme Self and Spirit, and from his highest original existence he originates and governs the universe, not self-deceived, but with an all-knowing omnipotence. Nor is the working of his divine Nature in the cosmos an illusion whether of his or our consciousness. The only illusive Maya is the ignorance of the lower Prakriti which is not a creator of non-existent things on the impalpable background of the One and Absolute, but because of its blind encumbered and limited working misrepresents to the human mind by The Figure of ego and other inadequate figures of mind, life and matter the greater sense, the deeper realities of existence. There is a supreme, a divine Nature which is the true creatrix of the universe. All creatures and all objects are becomings of the one divine Being; all life is a working of the power of the one Lord; all nature is a manifestation of the one
  Infinite. He is the Godhead in man; the Jiva is spirit of his Spirit.
  --
   from us by any unbridgeable gulf and does not disown the creatures that derive from him or condemn them to be only The Figments of an illusion. He is the Being, all are his becomings.
  He does not create out of a void, out of a Nihil or out of an unsubstantial matrix of dream. Out of himself he creates, in himself he becomes; all are in his being and all is of his being. This truth admits and exceeds the pantheistic seeing of things. Vasudeva is all, vasudevah. sarvam; but Vasudeva is all that appears in the cosmos because he is too all that does not appear in it, all that is never manifested. His being is in no way limited by his becoming; he is in no degree bound by this world of relations.

2.08 - On Non-Violence, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: I believe Gandhi does not know what actually happens to the man's nature when he takes to non-violence. He thinks that men get purified by it. But when men suffer, or subject themselves to voluntary suffering, what happens is that their vital being gets strengthened. These movements affect the vital being only and not any other part. Now, when you cannot oppose the force that oppresses, you say that you will suffer. That suffering is vital and it gives strength. When the man who has thus suffered gets power he becomes a worse oppressor. That is what I have written in the Essays on the Gita that when a nation gets freedom by the suffering of its leaders and other men, it oppresses other nations in its turn. It is almost always the case with those who suppress their vital being. It allows the pressure on itself, gets strong and then finds vent in some other direction. The same thing happened to the Puritans in England. Cromwell and his men came to power and became the worst oppressors. In Christianity the principle of non-violence is there but it is meant to be practised for religious and spiritual development. It may be partial but it can certainly develop certain types of spiritual temperaments. What one can do is to transform the spirit of violence. But in this practice of Satyagraha it is not transformed. When you insist on such a one-sided principle what happens is that cant, hypocrisy and dishonesty get in and there is no purification at all. Purification can come by the transformation of the impulse of violence, as I said. In that respect the old system in India was much better. The man who had The Fighting spirit became the Kshatriya and then The Fighting spirit was raised above the ordinary vital influence. The attempt was to spiritualise it. It succeeded in doing what passive resistance cannot and will not achieve. The Kshatriya was the man who would not allow any oppression, who would fight it out and he was the man who would not oppress anybody. That was the ideal.
   Disciple: Those who take to non-violence as a religion cannot intellectually conceive the possibility of transforming the spirit of violence.
  --
   The Tarakeshwar temple Satyagraha came in for discussion. Sri Aurobindo seemed anxious to know the details. The report was that Abhayanand was the Mahant's man and hirelings had been engaged to beat the volunteers of Swami Satchidananda and Vishwananda. Satchidananda was saved from being killed by the Gurkha, the watchman, of a Marwari Dharmasala. Sri Aurobindo was not only interested but anxious that The Fight must go through to success.
   Mahatmaji's silent day and the conclusion of his talk with the Swarajists came up. He wants the Swarajists to take up the constructive programme in the councils e.g., Khaddar and prohibition; in case of failure in getting them through, to resort to civil disobedience.

2.08 - Three Tales of Madness and Destruction, #unset, #Arthur C Clarke, #Fiction
  But an old man's trembling finger is now pointed at the Arcanum of the Tower and the Thunderbolt. In his other hand he holds up The Figure of the King of Cups, surely to make us recognize him, since no royal attributes remain on his derelict person: nothing in the world has been left him by his unnatural daughters (this is what he seems to say, pointing to two portraits of cruel, crowned ladies and then at the squalid landscape of the Moon), and now others want to usurp even this card from him, the proof of how he was driven from his palace, emptied from the walls like a can of rubbish, abandoned to the fury of the elements. Now he inhabits the storm and the rain and the wind as if he could have no other home, as if the world were allowed to contain only hail and thunder and tempest, just as his mind now houses only wind and thunderbolts and madness. Blow, winds, and crack your cheeks! You cataracts and hurricanoes, spout till you have drench'd our steeples, drown'd the cocks! You sulphurous and thought-executing fires, vaunt-couriers to oak-cleaving thunderbolts, singe my white head! And thou, all-shaking thunder, smite flat the thick rotundity o' the world! Crack nature's molds, all chromosomes spill at once that make ungrateful man! We read this hurricane of thoughts in the eyes of the old sovereign seated in our midst, his bent shoulders huddled no longer in his ermine mantle but in a Hermit's habit, as if he were still wandering by lantern light over the heath without shelter, the Fool his only support and mirror of his madness.
  Instead, for the young man ahead of him the Fool is merely the role he has set himself to play, the better to work out a revenge plot and to conceal his spirit, distraught by the revelation of the guilty deeds of his mother, Gertrude, and his uncle. If this is neurosis, there is a method in it, and in every method, neurosis. (We know this well, glued to our game of tarots.) It was the story of relations between the young and the old that he, Hamlet, had come to tell us: the more fragile youth feels itself in the face of age's authority, the more it is driven to form an extreme and absolute idea of itself, and the more it remains dominated by looming parental phantoms. The young arouse similar uneasiness in the old: they loom like ghosts, they wander around hanging their heads, digging up remorses the old had buried, scorning what the old believe their finest possession: experience. So let Hamlet play the fool, with his stockings ungartered and a book open under his nose: the ages of transition are subject to mental ailments. For that matter, his mother has surprised him (The Lover!) raving for Ophelia: the diagnosis is quickly made, we shall call it love-madness and thus all is explained. If anything, Ophelia, poor angel, will be the one who pays: the Arcanum that defines her is Temperance and already foretells her watery death.

2.0 - THE ANTICHRIST, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  struggle, of all consciousness of taking part in The Fight, that has
  become instinctive here: the inability to resist is here converted into

2.10 - THE MASTER AND NARENDRA, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  The devotees silently watched The Figure of Sri Ramakrishna motionless in samdhi. A few minutes before there had been so much laughter in the room; now there was deep silence, as if no one were there. The Master sat with folded hands as in his photograph.
  After a short while his mind began to come down to the relative plane. He heaved a long sigh and became aware of the outer world. He looked at the devotees and began to talk with them of their spiritual progress.

2.10 - The Vision of the World-Spirit - Time the Destroyer, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  This last cry of Arjuna indicates the double intention in the vision. This is The Figure of the supreme and universal Being, the
  Ancient of Days who is for ever, sanatanam purus.am puran.am, this is he who for ever creates, for Brahma the Creator is one of the Godheads seen in his body, he who keeps the world always in existence, for he is the guardian of the eternal laws, but who is always too destroying in order that he may new-create, who is Time, who is Death, who is Rudra the Dancer of the calm and awful dance, who is Kali with her garl and of skulls trampling naked in battle and flecked with the blood of the slaughtered

2.1.4.2 - Teaching, #On Education, #The Mother, #Integral Yoga
  I am satisfied with The Figures indicated in the report. In spite of what one might think, the proportion of very good students is satisfactory. If out of 150 students, there are 7 individuals of genuine value, it is very good.
  Now for the organisation:

2.14 - The Origin and Remedy of Falsehood, Error, Wrong and Evil, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  A great confusion of half-grasped material and an experimental building with it, a representation or mental structure of The Figure of self and things rigid and yet chaotic, half formed and arranged half jumbled, half true half erroneous, but always imperfect, is the character of human knowledge.
  Error by itself, however, would not amount to falsehood; it would only be an imperfection of truth, a trying, an essay of possibilities: for when we do not know, untried and uncertain possibilities have to be admitted and, even if as a result an imperfect or inapt structure of thought is built, yet it may justify itself by opening to fresh knowledge in unexpected directions and either its dissolution and rebuilding or the discovery of some truth it concealed might increase our cognition or our experience. In spite of the mixture created the growth of consciousness, intelligence and reason could arrive through this mixed truth to a clearer and truer figure of self-knowledge and world-knowledge. The obstruction of the original and enveloping inconscience would diminish, and an increasing mental consciousness would reach a clarity and wholeness which would enable the concealed powers of direct knowledge and intuitive process to emerge, utilise the prepared and enlightened instruments and make mind-intelligence their true agent and truth-builder on the evolutionary surface.

2.15 - On the Gods and Asuras, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Thon believed that the vital world has precipitated down on the earth and there is bound to be struggle between the Truth and these forces. Either the Truth wins or they. After giving The Fight the last struggle one of them would retire. At present the human being is more or less a field of this struggle; he is not a power of the soul. There are cases where a man actually incarnates these forces.
   13 JULY 1926

2.15 - Reality and the Integral Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  But if we thus get back to the biune or the dual reality of Being and Consciousness, we can either suppose with Vedanta one original Being or with Sankhya a plurality of beings to whom Consciousness or some Energy to which we attribute consciousness presents its structures. If a plurality of separate original beings alone is real, then, since each would be or create its own world in its own consciousness, the difficulty is to account for their relations in a single identical universe; there must be a one Consciousness or one Energy, - corresponding to the Sankhya idea of a single Prakriti which is the field of experience of many like Purushas, - in which they meet in an identical mind-constructed universe. This theory of things has the advantage of accounting for the multitude of souls and multitude of things and the oneness in diversity of their experience, while at the same time it gives a reality to the separate spiritual growth and destiny of the individual being. But if we can suppose a One Consciousness, or a One Energy, creating a multitude of figures of itself and accommodating in its world a plurality of beings, there is no difficulty in supposing a one original Being who supports or expresses himself in a plurality of beings, - souls or spiritual powers of his one-existence; it would follow also that all objects, all The Figures of consciousness would be figures of the Being. It must then be asked whether this plurality and these figures are realities of the one Real Existence, or representative personalities and images only, or symbols or values created by Mind to represent It. This would depend largely on whether it is only Mind as we know it that is in action or a deeper and greater Consciousness, of which Mind is a surface instrument, executrix of its initiations, medium of its manifestations. If it is the former, the universe constructed and seen by Mind can only have a subjective or symbolic or representative reality: if the latter, then the universe and its natural beings and objects can be true realities of the One Existence, forms or powers of its being manifested by its force of being. Mind would be only an interpreter between the universal Reality and the manifestations of its creative Consciousness-Force, Shakti, Prakriti, Maya.
  It is clear that a Mind of the nature of our surface intelligence can be only a secondary power of existence. For it bears the stamp of incapacity and ignorance as a sign that it is derivative and not the original creatrix; we see that it does not know or understand the objects it perceives, it has no automatic control of them; it has to acquire a laboriously built knowledge and controlling power. This initial incapacity could not be there if these objects were the Mind's own structures, creations of its self-Power. It may be that this is so because individual mind has only a frontal and derivative power and knowledge and there is a universal Mind that is whole, endowed with omniscience, capable of omnipotence. But the nature of Mind as we know it is an Ignorance seeking for knowledge; it is a knower of fractions and worker of divisions striving to arrive at a sum, to piece together a whole, - it is not possessed of the essence of things or their totality: a universal Mind of the same character might know the sum of its divisions by force of its universality, but it would still lack the essential knowledge, and without the essential knowledge there could be no true integral knowledge.

2.15 - The Cosmic Consciousness, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  We perceive each being to be the universal Narayana presenting to us many faces; we lose ourselves in that and perceive our own mind, life and body as only one presentation of the Self, and all whom we formerly conceived of as others, are now to our consciousness our self in other minds, lives and bodies. All force and idea and event and figure of things in the universe are only manifest degrees of this Self, values of the Divine in His eternal self-figuration. Thus viewing things and beings we may see them first as if they were parts and parcels of His divided being, but the realisation and the knowledge are not complete unless we go beyond this idea of quality and space and division and see the Infinite everywhere, the universe and each thing in the universe as in its existence and secret consciousness and power and delight, the indivisible Divine in its entirety, however much The Figure it makes to our minds may appear only as a partial manifestation. When we possess thus the Divine as the silent and surpassing Witness and the active Lord and all-constituting Being without making any division between these aspects, we possess the whole cosmic Divine, embrace all of the universal Self and Reality, are awake to the cosmic consciousness.
  What will be the relation of our individual existence to this cosmic consciousness to which we have attained? For since we have still a mind and body and human life, our individual existence persists even though our separate individual consciousness has been transcended. It is quite possible to realise the cosmic consciousness without becoming that, to see it, that is to say, with the soul, to feel it and dwell in it, be united with it without becoming wholly one with it, in a word, to preserve the individual consciousness of the Jivatman in the cosmic consciousness of the universal Self. We may preserve a certain distinctness between the two and enjoy the relations between them; we may remain the individual self while participating in the bliss and infinity of the universal Self; or we may possess them both as a greater and lesser self, one pouring itself out in the universal play of the divine consciousness and force, the other the action of the same universal Being through our individual soul-centre or soul-form for the purposes of an individual play of mind, life and body. But the summit of realisation by knowledge is always the power to dissolve the personality In universal being, to merge the individual in the cosmic consciousness, to liberate even the soul-form into the unity and universality of the Spirit. This is the laya, dissolution, or moksa, liberation, at which the Yoga of Knowledge aims. This may extend itself, as in the traditional Yoga, to the dissolution of mind, life and body itself into the silent Self or absolute Existence; but the essence of the liberation is the merging of the individual in the Infinite. When the Yogin no longer feels himself to be a consciousness situated in the body or limited by the mind, but has lost the sense of division in the boundlessness of an infinite consciousness, that which he set out to do is accomplished. Afterwards the retaining or non-retaining of the human life is a circumstance of no essential importance, for it is always the formless One who acts through its many forms of the mind and life and body and each soul is only one of the stations from which it chooses to watch and receive and actuate its own play.

2.17 - December 1938, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Y was another M, with a powerful vital being. At one time I had strong hopes about him. But people whose sadhana is on a vital basis pass into what I have called the Intermediate Zone and hardly go beyond. The vital is like a jungle and it is extremely difficult to rescue one with such a vital power. It is comparatively much easier to help people who are weak and have no such power. Y used to think that he had put himself in the Divine's hand and the Divine was in him. We had to be severe with him to disillusion him of his idea. That is why he could not remain here. He went back and became a guru with about thirty or forty disciples round him. Gurugiri comes very easily to these people. He did all that in my name which I heartily disliked. Unfortunately his mind was not equally powerfully developed as his vital. He had The Fighter's mind, not the thinker's. We often put a strong force on him and as a result he used to become very lucid for a time and he could see his wrong movements. But immediately his vital rushed back and took control of his mind and it all used to be wiped out. If his mind had been as developed perhaps he would have been able to retain the clarity. The intellect helps one to separate oneself from the vital and look at it dispassionately. The mind also can deceive but not so much.
   M is another of this type.

2.17 - The Progress to Knowledge - God, Man and Nature, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  Directed towards Nature and the cosmos, it may take upon itself The Figure of self-knowledge, self-mastery - in the mental and vital sense - and mastery of the world in which we find ourselves: directed towards God, it may take also this figure but in a higher spiritual sense of world and self, or it may assume that other, so familiar and decisive to the religious mind, the seeking for an individual salvation whether in heavens beyond or by a separate immergence in a supreme Self or a supreme Non-Self, - beatitude or Nirvana. Throughout, however, it is the individual who is seeking individual self-knowledge and the aim of his separate existence, with all the rest, even altruism and the love and service of mankind, self-effacement or selfannihilation, thrown in - with whatever subtle disguises - as helps and means towards that one great preoccupation of his realised individuality. This may seem to be only an expanded egoism, and the separative ego would then be the truth of man's being persistent in him to the end or till at last he is liberated from it by his self-extinction in the featureless eternity of the Infinite. But there is a deeper secret behind which justifies his individuality and its demand, the secret of the spiritual and eternal individual, the Purusha.
  It is because of the spiritual Person, the Divinity in the individual, that perfection or liberation - salvation, as it is called in the West - has to be individual and not collective; for whatever perfection of the collectivity is to be sought after, can come only by the perfection of the individuals who constitute it. It is because the individual is That, that to find himself is his great necessity. In his complete surrender and self-giving to the Supreme it is he who finds his perfect self-finding in a perfect self-offering. In the abolition of the mental, vital, physical ego, even of the spiritual ego, it is the formless and limitless Individual that has the peace and joy of its escape into its own infinity. In the experience that he is nothing and no one, or everything and everyone, or the One which is beyond all things and absolute, it is the Brahman in the individual that effectuates this stupendous merger or this marvellous joining, Yoga, of its eternal unit of being with its vast all-comprehending or supreme all-transcending unity of eternal existence. To get beyond the ego is imperative, but one cannot get beyond the self - except by finding it supremely, universally. For the self is not the ego; it is one with the All and the One and in finding it it is the All and the One that we discover in our self: the contradiction, the separation disappears, but the self, the spiritual reality remains, united with the One and the All by that delivering disappearance.

2.18 - January 1939, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: Not necessarily; it depends on the nature of the being. There are some people, for instance, who when they meet the hostile forces in the vital or in dream begin to fight, while there are others who call for protection. If one has the psychic attitude one need not fight. Fighting is for the mental or the vital man; in the case of the mental type The Fight is with ideas.
   Disciple: Some people regard quarrelling with the Divine as the psychic way.

2.18 - SRI RAMAKRISHNA AT SYAMPUKUR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "Some thieves came to a field. A straw figure resembling a man had been put there to frighten intruders. The thieves were scared by The Figure and could not persuade themselves to enter the field. One of them, however, approached and found that it was only a figure made of straw. He came back to his companions and said, 'There is nothing to be afraid of.' But still they refused to go; they said that their hearts were beating fast.
  Then the daring thief laid The Figure on the ground and said, 'It is nothing, it is nothing.'
  This is the process of 'Neti, neti'."

2.18 - The Evolutionary Process - Ascent and Integration, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  Above physical mind and deeper within than physical sensation, there is what we may call an intelligence of the life-mind, dynamic, vital, nervous, more open, though still obscurely, to the psychic, capable of a first soul-formation, though only of an obscurer life-soul, - not the psychic being, but a frontal formation of the vital Purusha. This life-soul concretely senses and contacts the things of the life-world, and tries to realise them here; it attaches immense importance to the satisfaction and fulfilment of the life-being, the life-force, the vital nature: it looks on physical existence as a field for the life-impulses' selffulfilment, for the play of ambition, power, strong character, love, passion, adventure, for the individual, the collective, the general human seeking and hazard and venture, for all kinds of life-experiment and new life-experience, and but for this saving element, this greater power, interest, significance, the physical existence would have for it no value. This life mentality is supported by our secret subliminal vital being and is in veiled contact with a life-world to which it can easily open and so feel the unseen dynamic forces and realities behind the material universe. There is an inner life-mind which does not need for its perceptions the evidence of the physical senses, is not limited by them; for on this level our inner life and the inner life of the world become real to us independent of the body and of the symbols of the physical world which alone we call natural phenomena, as if Nature had no greater phenomena and no greater realities than those of gross Matter. The vital man, moulded consciously or unconsciously by these influences, is the man of desire and sensation, the man of force and action, the man of passion and emotion, the kinetic individual: he may and does lay great stress on the material existence, but he gives it, even when most preoccupied with its present actualities, a push for life-experience, for force of realisation, for life-extension, for life-power, for lifeaffirmation and life-expansion which is Nature's first impetus towards enlargement of the being; at a highest intensity of this life impetus, he becomes the breaker of bonds, the seeker of new horizons, the disturber of the past and present in the interest of the future. He has a mental life which is often enslaved to the vital force and its desires and passions, and it is these he seeks to satisfy through the mind: but when he interests himself strongly in mental things, he can become the mental adventurer, the opener of the way to new mind-formations or The Fighter for an idea, the sensitive type of artist, the dynamic poet of life or the prophet or champion of a cause. The vital mind is kinetic and therefore a great force in the working of evolutionary Nature.
  Above this level of vital mentality and yet more inly extended, is a mind-plane of pure thought and intelligence to which the things of the mental world are the most important realities; those who are under its influence, the philosopher, thinker, scientist, intellectual creator, the man of the idea, the man of the written or spoken word, the idealist and dreamer are the present mental being at his highest attained summit. This mental man has his life-part, his life of passions and desires and ambitions and life-hopes of all kinds and his lower sensational and physical existence, and this lower part can often equibalance or weigh down his nobler mental element so that, although it is the highest portion of him, it does not become dominant and formative in his whole nature: but this is not typical of him in his greatest development, for there the vital and physical are controlled and subjected by the thinking will and intelligence. The mental man cannot transform his nature, but he can control and harmonise it and lay on it the law of a mental ideal, impose a balance or a sublimating and refining influence, and give a high consistency to the multipersonal confusion and conflict or the summary patchwork of our divided and half-constructed being. He can be the observer and governor of his own mind and life, can consciously develop them and become to that extent a self-creator.

2.2.02 - Consciousness and the Inconscient, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  The Figure of Inconscience is the mask of an all-conscious Creator; the Inconscient creates with an unerring art, adaptation of means to end, ingenious originality, spontaneity and [ . . . ] of device. The conscious creator man cannot even come near the inconscient Creator, God. But [the] Inconscient is only a mask on a mobile face; its blank rigidity hides from us the expression of the face of the Omnipresent.
  The Inconscient Energy

2.20 - The Lower Triple Purusha, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Yet behind every great religion, behind, that is to say, its exoteric side of faith, hope, symbols, scattered truths and limiting dogmas, there is an esoteric side of inner spiritual training and illumination by which the hidden truths may be known, worked out, possessed. Behind every exoteric religion there is an esoteric Yoga, an intuitive knowledge to which its faith is the first step, inexpressible realities of which its symbols are The Figured expression, a deeper sense for its scattered truths, mysteries of the higher planes of existence of which even its dogmas and superstitions are crude hints and indications. What Science does for our knowledge of the material world, replacing first appearances and uses by tile hidden truths and as yet occult powers of its great natural forces and in our own minds beliefs and opinions by verified experience and a profounder understanding. Yoga does for the higher planes and worlds and possibilities of our being which are aimed at by the religions. Therefore all this mass of graded experience existing behind closed doors to which the consciousness of man may find, if it wills, the key, falls within the province of a comprehensive Yoga of knowledge, which need not be confined to the seeking after the Absolute alone or the knowledge of the Divine in itself or of the Divine only in its isolated relations with the individual human soul. It is true that the consciousness of the Absolute is the highest reach of the Yoga of knowledge and that the possession of the Divine is its first, greatest arid most ardent object and that to neglect it for an inferior knowledge is to afflict our Yoga with inferiority or even frivolity and to miss or fall away from its characteristic object; but, the Divine in itself being known, the Yoga of knowledge may well embrace also the knowledge of the Divine in its relations with ourselves and the world on the different planes of our existence. To rise to the pure Self-being steadfastly held to as the summit of our subjective self-uplifting, we may from that height possess our lower selves even to the physical and the workings of Nature which belong to them.
  We may seek this knowledge on two sides separately, the side of Purusha, the side of prakriti; and we may combine the two for the perfect possession of the various relations of Purusha and prakriti in the light of the Divine. There is, says the Upanishad, a fivefold soul in man and the world, the microcosm and the macrocosm. The physical soul, self or being, -- Purusha, Atman, -- is that of which we are all at first conscious, a self which seems to have hardly any existence apart from the body and no action vital or even mental independent of it. This physical soul is present everywhere in material Nature, it pervades the body, actuates obscurely its movements and is the whole basis of its experiences; it informs all things even that are not mentally conscious. But in man this physical being has become vitalised and mentalised; it has received something of the law and capacities of the vital and mental being and nature. But its possession of them is derivative, superimposed, as it were, on its original nature and exercised under subjection to the law and action of the physical existence and its instruments. It is this dominance of our mental and vital parts by the body and the physical nature which seems at first sight to justify the theory of the materialists that mind and life are only circumstances and results of physical force and all their operations explicable by the activities of that force in the animal body. In fact, entire subjection of the mind and the life to the body is the characteristic of an undeveloped humanity, as it is in an even greater degree of the infra-human animal. According to the theory of reincarnation those who do not get beyond this stage in the earthly life, cannot rise after death to the mental or higher vital worlds, but have to return from the confines of a series of physical planes to increase their development In the next earthly existence. For the undeveloped physical soul is entirely dominated by material nature and its impressions and has to work them out to a better advantage before it can rise in the scale of being.

2.21 - 1940, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: Quite so. And what do they have to say about the Dravidian tribe in Baluchistan? Is it black and flat-nosed? How the devil do they find out all these things from the Rigveda nomadic existence, gambling, crossing of the rivers, etc? I find that The Fight between the Tritsus and Sudansahs in the eighth mandala is not a battle at all; it is something symbolic.
   Disciple: That is one of the strongest points in the Indologist armoury. If one can get the clue to the symbol of the ten Kings that would be the end of their theory.
  --
   Sri Aurobindo: Because the army has no organisation left and the morale was broken by the fall of Paris and also by the breakdown of the peace talks. Everybody thinks, "What is the use of dying today if tomorrow they are going to conclude peace." There is no heart in The Fighting.
   Disciple: At that rate they will find after some time that they can't oppose Hitler.

2.22 - Rebirth and Other Worlds; Karma, the Soul and Immortality, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  But, even so, the mental worlds are not likely to be the last normal stage of the after-death passage; for man is not entirely mental: it is the soul, the psychic being, and not the mind, that is the traveller between death and birth, and the mental being is only a predominant element in The Figure of its self-expression.
  There must then be a final resort to a plane of pure psychic existence in which the soul would await rebirth; there it could assimilate the energies of its past experience and life and prepare its future. Ordinarily, the normally developed human being, who has risen to a sufficient power of mentality, might be expected to pass successively through all these planes, subtle-physical, vital and mental, on his way to his psychic habitation. At each stage he would exhaust and get rid of the fractions of formed personality structure, temporary and superficial, that belonged to the past life; he would cast off his mind sheath and life sheath as he had already cast off his body sheath: but the essence of the personality and its mental, vital and physical experiences would remain in latent memory or as a dynamic potency for the future.

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Wikipedia - Category:Pre-Reformation saints of the Lutheran liturgical calendar
Wikipedia - Category:Specific calendars
Wikipedia - Celtic calendar -- Compilation of pre-Christian Celtic systems of timekeeping
Wikipedia - Cham calendar
Wikipedia - Cherokee calendar -- Lunar calendar marked by 13 moon cycles of 28 days
Wikipedia - Chinese calendar -- Lunisolar calendar from China
Wikipedia - Chushu -- Solar term used in East Asian calendars to signify the end of summer
Wikipedia - Coligny calendar
Wikipedia - Common Era -- Western calendar era
Wikipedia - Common year starting on Friday -- Type of year C on a solar calendar according to its starting and ending days in the week
Wikipedia - Common year starting on Sunday -- Type of year A on a solar calendar according to its starting and ending days in the week
Wikipedia - Coptic Calendar
Wikipedia - Coptic calendar -- Egyptian liturgical calendar
Wikipedia - Cosmic Calendar
Wikipedia - Darian calendar -- System of time-keeping for future human settlers on Mars
Wikipedia - December 3 (Eastern Orthodox liturgics) -- Day in Eastern Orthodox liturgical calendar
Wikipedia - December solstice -- Astronomical phenomenon; solstice that occurs each December, typically between the 20th and the 22nd day of the month according to the Gregorian calendar
Wikipedia - December -- Twelfth month in the Julian and Gregorian calendars
Wikipedia - Dhu al-Hijjah -- Twelfth month of the Islamic calendar, includes the Hajj
Wikipedia - Dhu al-Qadah -- Eleventh month of the Islamic calendar
Wikipedia - Discordian calendar -- Calendar
Wikipedia - Draft:EteSync -- Open source end-to-end encrypted contacts, calendar, and tasks syncing software and service.
Wikipedia - Earth Overshoot Day -- Calculated calendar date when humanity's yearly consumption exceeds Earth's replenishment
Wikipedia - Eastern Orthodox liturgical calendar
Wikipedia - Egyptian calendar -- calendar used in ancient Egypt before 22 BC
Wikipedia - Eight-day week -- "Week" in certain historical calendars that consisted of eight days
Wikipedia - Enkutatash -- public holiday of Ethiopia in coincidence of New Year of Ethiopian calendar
Wikipedia - Enoch calendar
Wikipedia - Ethiopian calendar -- Principal calendar used in Ethiopia and Eritrea
Wikipedia - Farbror Pekkas handelsbod -- Sveriges Radio-TV's 1965 Christmas calendar
Wikipedia - Fasli calendar
Wikipedia - Februarius -- Second month of the revised ancient Roman calendar
Wikipedia - February -- Second month in the Julian and Gregorian calendars
Wikipedia - Florentine calendar
Wikipedia - Four-Calendar Cafe -- 1993 album by the Cocteau Twins
Wikipedia - French Republican Calendar
Wikipedia - French Republican calendar -- Calendar used in France from 1793 to 1805
Wikipedia - Fructidor -- Month in the French Republican calendar, from mid-August to mid-September
Wikipedia - Gaelic calendar
Wikipedia - General Roman Calendar as in 1954
Wikipedia - General Roman Calendar of 1954
Wikipedia - General Roman Calendar of 1960
Wikipedia - General Roman Calendar of 1969
Wikipedia - General Roman Calendar of Pope Pius XII
Wikipedia - General Roman Calendar
Wikipedia - General Roman calendar
Wikipedia - Geologic Calendar
Wikipedia - Georgian calendar
Wikipedia - Germanic calendar
Wikipedia - Google Calendar -- Time-management and scheduling calendar service
Wikipedia - Greek Old Calendarists
Wikipedia - Gregorian Calendar
Wikipedia - Gregorian calendar -- Internationally the most widely accepted civil calendar
Wikipedia - Hanke-Henry Permanent Calendar -- Proposal for calendar reform
Wikipedia - Hash calendar
Wikipedia - HCalendar
Wikipedia - Hebrew calendar -- Lunisolar calendar used for Jewish religious observances
Wikipedia - Hijri calendar
Wikipedia - Hijri year -- Era in the Islamic calendar
Wikipedia - Hindu calendar -- calendars used by Hindus worldwide
Wikipedia - Holocene calendar -- Calendar era such that 2000 CE is 12000 HE (M-bM-^@M-^\Holocene eraM-bM-^@M-^])
Wikipedia - Holy Week -- Calendar date
Wikipedia - Ianuarius -- First month of the revised ancient Roman calendar
Wikipedia - Ides of March -- Day on the Roman calendar that corresponds to 15 March
Wikipedia - Igbo calendar -- Traditional calendar of the Igbo
Wikipedia - Inca calendar
Wikipedia - Indian national calendar
Wikipedia - Inter gravissimas -- papal document that established the Gregorian calendar
Wikipedia - International Date Line -- Imaginary line that demarcates the change of one calendar day to the next
Wikipedia - International Fixed Calendar
Wikipedia - Iranian calendars -- Calendars used in Iran
Wikipedia - Iranian calendar
Wikipedia - Islamic Calendar
Wikipedia - Islamic calendar -- lunar calendar used by Muslims to determine religious observances
Wikipedia - ISO week date -- Leap week calendar system
Wikipedia - Jalali calendar
Wikipedia - January 13 (Eastern Orthodox liturgics) -- Day in the Eastern Orthodox liturgical calendar
Wikipedia - January 1 -- First day of the year in the Gregorian calendar
Wikipedia - January -- First month in the Julian and Gregorian calendars
Wikipedia - Japanese calendar -- calendars used in Japan past and present
Wikipedia - Javanese calendar
Wikipedia - Jewish Talmudic Calendar -- Lunisolar calendar using Tishri-years, observed by the Jewish people since Late Antiquity
Wikipedia - JM-EM-^MkyM-EM-^M calendar -- Japanese lunisolar calendar
Wikipedia - Julian Calendar
Wikipedia - Julian calendar -- Calendar introduced by Julius Caesar
Wikipedia - Julian day -- Continuous count of days since the beginning of the Julian Period, on 1 Jan. 4713 BCE in the proleptic Julian calendar
Wikipedia - July 22 (Eastern Orthodox liturgics) -- Day in the Eastern Orthodox liturgical calendar
Wikipedia - July -- Seventh month in the Julian and Gregorian calendars
Wikipedia - June -- Sixth month in the Julian and Gregorian calendars
Wikipedia - Kerala New Year -- Former new year on the Malayalam Calendar
Wikipedia - Koiak -- Fourth month of the Coptic calendar
Wikipedia - Korean calendar
Wikipedia - Kurdish calendar
Wikipedia - Kurt Olssons julkalender -- SVT's 1990 Christmas Calendar
Wikipedia - Lapland Calendar -- 1957 film
Wikipedia - Layue -- Month of the Chinese calendar
Wikipedia - Leap year starting on Sunday -- Type of year AG on a solar calendar according to its starting and ending days in the week
Wikipedia - Leap year starting on Tuesday -- Calendar for any leap year starting on Tuesday
Wikipedia - Leap year -- Calendar year containing an additional day
Wikipedia - List of Anglican Church calendars -- Wikipedia list article
Wikipedia - List of applications with iCalendar support -- Wikipedia list article
Wikipedia - List of calendars -- Wikipedia list article
Wikipedia - List of non-standard dates -- Description of non-standard dates used in calendars for various reasons
Wikipedia - List of observances set by the BahaM-JM- -- Wikipedia list article
Wikipedia - List of observances set by the Chinese calendar -- Wikipedia list article
Wikipedia - List of observances set by the Hebrew calendar -- Wikipedia list article
Wikipedia - List of observances set by the Islamic calendar -- Wikipedia list article
Wikipedia - List of observances set by the Solar Hijri calendar -- Wikipedia list article
Wikipedia - List of tornadoes by calendar day -- Wikipedia list article
Wikipedia - Lithuanian calendar
Wikipedia - Liturgical calendar (Lutheran)
Wikipedia - Liturgical calendar of the Syro-Malabar Catholic Church
Wikipedia - Liturgical calendar
Wikipedia - Lunar calendar -- Type of calendar
Wikipedia - Lunisolar calendar -- Lunar calendar
Wikipedia - Malayalam calendar
Wikipedia - Maya calendar -- calendar used in pre-Columbian Mesoamerica
Wikipedia - May -- Fifth month in the Julian and Gregorian calendars
Wikipedia - Meitei calendar
Wikipedia - Melanau calendar
Wikipedia - MeM-aM-9M-#a -- Solar month in Indian solar calendar
Wikipedia - Mesoamerican calendars
Wikipedia - Mesoamerican Long Count calendar -- Calendar used by several pre-Columbian Mesoamerican cultures
Wikipedia - Microsoft Exchange Server -- Calendaring and mail server
Wikipedia - Microsoft Outlook -- Email client, task and calendar management software developed by Microsoft
Wikipedia - Middle-earth calendar
Wikipedia - Minguo calendar
Wikipedia - Mongolian calendar
Wikipedia - Mozilla Calendar Project
Wikipedia - Mozilla Sunbird -- Free software calendar application
Wikipedia - Muisca calendar
Wikipedia - Muslim calendar
Wikipedia - Nanakshahi calendar -- Calendar used in Sikhism
Wikipedia - New Year -- First day of a calendar year, in particular, January 1 in the Julian and Gregorian calendar
Wikipedia - Nisan -- Month of the Hebrew calendar
Wikipedia - Nisan-years -- Ancient calendar system used around Mesopotamia
Wikipedia - Nordic Christmas calendar -- Television genre
Wikipedia - North Korean calendar
Wikipedia - November -- Eleventh month in the Julian and Gregorian calendars
Wikipedia - Nowruz -- Day of new year in the Persian and Zoroastrian calendars
Wikipedia - October -- Tenth month in the Julian and Gregorian calendars
Wikipedia - Odia calendar
Wikipedia - Old Calendar Bulgarian Orthodox Church
Wikipedia - Old Calendarists
Wikipedia - Old Calendar Romanian Orthodox Church
Wikipedia - Old Calendar
Wikipedia - Old Style and New Style dates -- Changes in calendar conventions from Julian to Gregorian and also (in some places) to date of start of year
Wikipedia - Orthodox Church of Greece (Holy Synod in Resistance) -- Traditionalist Greek Orthodox jurisdiction following the (Julian or Old) church calendar
Wikipedia - Pawukon calendar
Wikipedia - Pax Calendar
Wikipedia - Pentecontad calendar -- Ancient western Mesopotamian calendar using 7 periods of 50 days
Wikipedia - Perpetual calendar
Wikipedia - Persian calendar
Wikipedia - Pirelli Calendar -- Trade calendar
Wikipedia - Pisan calendar
Wikipedia - Pitri Paksha -- 16-lunar day period in Hindu calendar for ancestral worship
Wikipedia - Pollen calendar
Wikipedia - Portal:Current events/Calendars
Wikipedia - Positivist calendar
Wikipedia - Pradosha -- Bimonthly occasion in the Hindu calendar
Wikipedia - Pre-Islamic Arabian calendar
Wikipedia - Proleptic Gregorian calendar -- Extension of the Gregorian calendar before its introduction
Wikipedia - Proleptic Julian calendar
Wikipedia - Punjabi calendar
Wikipedia - Puthandu -- First day of the Tamil calendar
Wikipedia - Ramadan -- Ninth month in the Islamic calendar, and the month of fasting for Muslims
Wikipedia - Rapa Nui calendar
Wikipedia - Republic of China calendar
Wikipedia - Revised Julian Calendar
Wikipedia - Revised Julian calendar -- calendar used by some Eastern Orthodox churches
Wikipedia - Roman Calendar
Wikipedia - Roman calendar -- Calendar used by the Roman Kingdom and Roman Republic
Wikipedia - Roman Catholic liturgical calendar
Wikipedia - Rumi calendar
Wikipedia - Runic calendar -- Perpetual calendar based on the 19-year-long Metonic cycle of the Moon
Wikipedia - Safar -- Second month of the Islamic calendar
Wikipedia - September (Roman month) -- Seventh of ten months on the ancient Roman calendar
Wikipedia - September -- Ninth month in the Julian and Gregorian calendars
Wikipedia - Sextilis -- Original sixth month in the Roman calendar
Wikipedia - Sivan -- Month of the Hebrew calendar
Wikipedia - Slavic calendar
Wikipedia - Slavic Native Faith's calendars and holidays
Wikipedia - Solar calendar
Wikipedia - Solar Hijri calendar -- Official calendar of Iran and Afghanistan
Wikipedia - Somali calendar
Wikipedia - Sotho calendar
Wikipedia - Soviet calendar
Wikipedia - Spanish era -- Calendar era used in medieval Spain.
Wikipedia - Sunrise Calendar
Wikipedia - Swedish calendar
Wikipedia - Symmetry454 -- Proposal for calendar reform
Wikipedia - Tabular Islamic calendar
Wikipedia - Tamil calendar
Wikipedia - Tammuz (Hebrew month) -- Month of the Hebrew calendar
Wikipedia - Template talk:Calendars of saints
Wikipedia - Template talk:Calendars
Wikipedia - Template talk:Zoroastrian calendar
Wikipedia - Template:Year nav -- Calendar year|2=noreplace
Wikipedia - Thai calendar
Wikipedia - Thai lunar calendar
Wikipedia - Thai solar calendar
Wikipedia - The Calendar (1931 film) -- 1931 film
Wikipedia - Thirteenth salary -- A legal requirement to pay workers an additional salary at the end of the calendar year
Wikipedia - Tibetan calendar
Wikipedia - Tishri-years -- Ancient calendar system used in Israel/Judea, and the Jewish people in Diaspora
Wikipedia - TM-EM-^MnalpM-EM-^Mhualli -- Aztec calendar
Wikipedia - Tridentine Calendar
Wikipedia - Tripuri calendar
Wikipedia - True Orthodoxy -- Movement within Orthodox Christianity that has been separated from the mainstream Eastern Orthodox Church over issues of ecumenism and calendar reform since the 1920s
Wikipedia - Tsagaan Sar -- First day of the year according to the Mongolian lunar calendar
Wikipedia - Tulu calendar
Wikipedia - Undecimber -- Name for a thirteenth month in a calendar that normally has twelve months
Wikipedia - Upcoming -- Social event calendar website
Wikipedia - Vaisakha -- A month in Hindu calendar
Wikipedia - Valluvar year -- Calendar system used in Tamil Nadu
Wikipedia - VendM-CM-)miaire -- Month in the French Republican calendar
Wikipedia - Vietnamese calendar
Wikipedia - Waso -- Fourth month of the Burmese calendar
Wikipedia - World Calendar
Wikipedia - Xhosa calendar
Wikipedia - Year zero -- Year that does not exist in any past and/or present year-numbering calendar system
Wikipedia - Yoruba calendar
Wikipedia - Zoroastrian calendar
Wikipedia - Zulu calendar
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https://calendars.wikia.org/wiki/Maya_calendar
https://calendars.wikia.org/wiki/New_Roman_Lunisolar_Calendar
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Dharmapedia - Category:Observances_set_by_the_Indian_National_Calendar
Dharmapedia - Hindu_calendar
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Blake's 7 (1978 - 1981) - Loosely based on the Robin Hood legend, the show followed the exploits of a group of outlaw revolutionaries, led by a patriot-hero named Roj Blake (Gareth Thomas), who fought the fascist interstellar Terran Federation in the third century of the second calendar.
Mobile Suit Gundam Seed (2002 - 2003) - Mobile Suit Gundam SEED is an anime series developed by Sunrise and directed by Mitsuo Fukuda. The ninth incarnation to the Gundam franchise, Gundam SEED takes place in a future calendar era, in this case the Cosmic Era, the first to do so. The discovery of an advanced model of combat mecha on their...
Yattodetaman () (1981 - 1982) - Also known as "Calendar Men".
Calendar Girl(1993) - A trio of high school pals take off for the bright lights of Hollywood in hopes of meeting their object of desire, Marilyn Monroe, in 1962(4 days before sh
Calendar Girls(2003) - A Women's Institute chapter's fundraising effort for a local hospital by posing nude for a calendar becomes a media sensation.
Earth(2007) - The very first documentary film to be released by Disneynature Studios, a subsidiary of Walt Disney Pictures. Over the course of a calendar year, Earth takes the viewer on a journey from the North Pole in January to the South in December, revealing how plants and animals respond to the power of the...
Campus Man(1987) - Todd Barrett is an aspiring businessman. He's got what it takes, but what he doesn't have is enough money to stay in college. So he cooks up a plan to make the first ever all male sports calendar. He eventually convinces Cactus Jack, a very shadowy and tough loan shark, to give him enough money to m...
https://myanimelist.net/anime/10823/Ranma___1994_Music_Calendar --
https://myanimelist.net/manga/43759/Love_Calendar
Calendar Girls (2003) ::: 6.9/10 -- PG-13 | 1h 48min | Comedy, Drama | 1 January 2004 (USA) -- A Women's Institute chapter's fundraising effort for a local hospital by posing nude for a calendar becomes a media sensation. Director: Nigel Cole Writers: Juliette Towhidi, Tim Firth
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https://mixels.fandom.com/wiki/Mixels:_2016_Wall_Calendar
https://mu.fandom.com/wiki/Event_Calendar
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https://nintendo.fandom.com/wiki/Nintendo_DSi_Calendar
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https://ogres.fandom.com/wiki/Calendar_of_Events
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https://peel.fandom.com/wiki/On_This_Day_Calendar
https://plantsvszombies.fandom.com/wiki/Plants_vs._Zombies_Wiki:Birthday_calendar
https://potcoplayers.fandom.com/wiki/POTCO_Players_Wiki:Calendar
https://randycunningham9thgradeninja.fandom.com/wiki/Ninja_Events_Calendar
https://redstorm.fandom.com/wiki/Continental_Calendar
https://redwall.fandom.com/wiki/Redwall_Calendar_1995
https://rpg.fandom.com/wiki/Exalted_Calendar
https://solarcooking.fandom.com/wiki/Calendar_of_events
https://solia.fandom.com/wiki/Advent_Calendar
https://stacyplays.fandom.com/wiki/StacyPlays_Minecraft_Advent_Calendar
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https://starwars.fandom.com/wiki/Galactic_calendar
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Chihayafuru 2: Waga Miyo ni Furu Nagame Shima ni -- -- Madhouse -- 1 ep -- Manga -- Comedy Josei School Slice of Life -- Chihayafuru 2: Waga Miyo ni Furu Nagame Shima ni Chihayafuru 2: Waga Miyo ni Furu Nagame Shima ni -- The cultural festival is one of the most important events on the academic calendar. Just like all other clubs, Mizusawa's Karuta Club is preparing to participate as well. Due to previous circumstances, Team Captain Chihaya Ayase is temporarily absent during the team planning. First year student Sumire Hanano is intent on taking advantage of this occasion to fulfill her dream and finally make her teammate, Taichi Mashima, fall in love with her. A play based on Genji Monogatari might be just the thing she needs to enact her plan. -- -- OVA - Sep 13, 2013 -- 36,378 7.03
Mobile Suit Gundam AGE -- -- Sunrise -- 49 eps -- Original -- Action Mecha Sci-Fi Space -- Mobile Suit Gundam AGE Mobile Suit Gundam AGE -- In A.G. 101 (the 101st year of the Advanced Generation calendar) a mysterious entity known only as "UE", or "unknown enemy", attacks and destroys the space colony Angel. This brutal attack becomes infamous as the "The Day the Angel Fell", and marks the beginning of humanity's war for survival. -- -- The series begins in A.G. 108 when the UE attack the space colony Ovan, where Flit Asuno lives with his mother. Flit's mother is killed by the UE, and in her belongings (in an object called a "AGE Device") he discovers the blueprints for a powerful weapon from the past - the ancient messiah named "Gundam." -- -- From these blueprints, Flit spends the next several years studying engineering at an Earth Federation base on the Nora space colony and designing the AGE-1 Gundam. Seven years later, in A.G. 115, Flit completes the Gundam, just as the UE attack Nora. Flit and his lineage's battle piloting the AGE-1 to protect mankind is about to begin. -- -- (Source: GoodAnime.net) -- TV - Oct 9, 2011 -- 26,963 6.49
Sora wo Kakeru Shoujo -- -- Sunrise -- 26 eps -- Original -- Adventure Comedy Sci-Fi Space -- Sora wo Kakeru Shoujo Sora wo Kakeru Shoujo -- The story is set in the year 311 of the Orbital Calendar, when humanity has migrated to countless colony clusters in space. A space colony girl named Akiha Shishidou encounters a malevolent artificial intelligence named Leopard that has been installed on a colony. -- -- Akiha is joined by an Inter-Colony Police officer named Itsuki Kannagi, a taciturn young girl named Honoka Kawai, and a robot named Imoko "Imo-chan" Shishidou. -- -- (Source: AniDB) -- -- Licensor: -- Bandai Entertainment, Sentai Filmworks -- TV - Jan 6, 2009 -- 22,830 7.00
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