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now begins generated list of local instances, definitions, quotes, instances in chapters, wordnet info if available and instances among weblinks


OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
SEE ALSO


AUTH

BOOKS
DND_DM_Guide_5E
Enchiridion_text
Epigrams_from_Savitri
Evolution_II
General_Principles_of_Kabbalah
Heart_of_Matter
Infinite_Library
Integral_Life_Practice_(book)
Journey_to_the_Lord_of_Power_-_A_Sufi_Manual_on_Retreat
Life_without_Death
Modern_Man_in_Search_of_a_Soul
Mother_or_The_Divine_Materialism
My_Burning_Heart
On_Thoughts_And_Aphorisms
Preparing_for_the_Miraculous
Process_and_Reality
Questions_And_Answers_1955
Savitri
Spiral_Dynamics
The_Book_of_Secrets__Keys_to_Love_and_Meditation
The_Castle_of_Crossed_Destinies
The_Divine_Companion
The_Divine_Milieu
The_Doors_of_Perception_+_Heaven_and_Hell
The_Epic_of_Gilgamesh
The_Essential_Songs_of_Milarepa
The_Heros_Journey
The_Imitation_of_Christ
The_Republic
The_Seals_of_Wisdom
The_Tarot_of_Paul_Christian
The_Use_and_Abuse_of_History
The_Way_of_Perfection
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_Yoga_Sutras
Toward_the_Future
Twilight_of_the_Idols

IN CHAPTERS TITLE
1.05_-_2010_and_1956_-_Doomsday?
1955-03-02_-_Right_spirit,_aspiration_and_desire_-_Sleep_and_yogic_repose,_how_to_sleep_-_Remembering_dreams_-_Concentration_and_outer_activity_-_Mother_opens_the_door_inside_everyone_-_Sleep,_a_school_for_inner_knowledge_-_Source_of_energy
1f.lovecraft_-_The_Doom_That_Came_to_Sarnath
1f.lovecraft_-_The_Thing_on_the_Doorstep
1.hs_-_At_his_door,_what_is_the_difference
1.hs_-_Bring_all_of_yourself_to_his_door
1.jr_-_Who_Is_At_My_Door?
1.okym_-_32_-_There_was_a_Door_to_which_I_found_no_Key
1.okym_-_42_-_And_lately,_by_the_Tavern_Door_agape
1.sig_-_Rise_and_open_the_door_that_is_shut
1.ss_-_Outside_the_door_I_made_but_dont_close
1.tc_-_Around_my_door_and_yard_no_dust_or_noise
1.wby_-_Fiddler_Of_Dooney
1.whitman_-_Shut_Not_Your_Doors
1.whitman_-_When_Lilacs_Last_in_the_Dooryard_Bloomd
1.ww_-_9_-_The_big_doors_of_the_country_barn_stand_open_and_ready

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0_0.01_-_Introduction
00.01_-_The_Approach_to_Mysticism
00.01_-_The_Mother_on_Savitri
0_0.02_-_Topographical_Note
0.00a_-_Introduction
0.00_-_INTRODUCTION
0.00_-_The_Book_of_Lies_Text
0.02_-_Letters_to_a_Sadhak
0.03_-_III_-_The_Evening_Sittings
0.03_-_Letters_to_My_little_smile
0.04_-_The_Systems_of_Yoga
0.06_-_Letters_to_a_Young_Sadhak
0.07_-_Letters_to_a_Sadhak
0.08_-_Letters_to_a_Young_Captain
01.01_-_The_Symbol_Dawn
01.02_-_The_Issue
01.03_-_Mystic_Poetry
01.03_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Souls_Release
01.04_-_The_Secret_Knowledge
01.05_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Spirits_Freedom_and_Greatness
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
01.09_-_William_Blake:_The_Marriage_of_Heaven_and_Hell
01.12_-_Goethe
0_1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
0_1956-02-29_-_First_Supramental_Manifestation_-_The_Golden_Hammer
0_1956-05-02
0_1956-09-14
0_1957-11-12
0_1958-08-30
0_1958-10-04
0_1958-10-17
0_1958-11-20
0_1958-11-22
0_1958-11-26
0_1959-01-14
0_1959-05-28
0_1959-06-03
0_1959-06-08
0_1959-06-25
0_1960-05-24_-_supramental_flood
0_1960-07-23_-_The_Flood_and_the_race_-_turning_back_to_guide_and_save_amongst_the_torrents_-_sadhana_vs_tamas_and_destruction_-_power_of_giving_and_offering_-_Japa,_7_lakhs,_140000_per_day,_1_crore_takes_20_years
0_1960-08-20
0_1960-10-11
0_1960-12-31
0_1961-01-12
0_1961-02-04
0_1961-03-04
0_1961-03-17
0_1961-03-21
0_1961-04-12
0_1961-04-29
0_1961-06-20
0_1961-06-27
0_1961-07-15
0_1961-08-25
0_1961-09-16
0_1961-10-02
0_1961-10-15
0_1961-11-06
0_1961-12-16
0_1962-01-09
0_1962-01-21
0_1962-02-03
0_1962-02-27
0_1962-05-15
0_1962-05-24
0_1962-05-31
0_1962-06-06
0_1962-06-23
0_1962-07-04
0_1962-08-08
0_1962-08-14
0_1962-08-18
0_1962-09-05
0_1962-10-12
0_1962-10-30
0_1962-11-17
0_1962-11-20
0_1962-12-04
0_1962-12-19
0_1963-01-18
0_1963-03-09
0_1963-06-26b
0_1963-06-29
0_1963-07-03
0_1963-07-13
0_1963-08-07
0_1963-09-25
0_1963-10-05
0_1963-10-16
0_1963-11-23
0_1963-12-11
0_1963-12-21
0_1964-01-15
0_1964-02-22
0_1964-03-29
0_1964-05-02
0_1964-09-18
0_1964-10-14
0_1964-11-12
0_1964-11-14
0_1965-02-19
0_1965-02-24
0_1965-07-24
0_1965-08-07
0_1965-09-11
0_1965-09-15a
0_1965-10-20
0_1965-12-10
0_1966-01-14
0_1966-02-11
0_1966-03-02
0_1966-04-09
0_1966-04-16
0_1966-06-15
0_1966-06-25
0_1966-07-27
0_1966-08-24
0_1966-09-07
0_1966-09-17
0_1966-10-22
0_1966-11-09
0_1966-11-23
0_1966-12-17
0_1967-02-21
0_1967-03-04
0_1967-05-17
0_1967-08-02
0_1967-08-12
0_1967-08-16
0_1967-08-30
0_1967-09-13
0_1967-10-04
0_1968-02-17
0_1968-03-23
0_1968-04-03
0_1968-05-22
0_1968-06-29
0_1968-11-02
0_1968-12-04
0_1968-12-25
0_1969-01-22
0_1969-03-12
0_1969-04-09
0_1969-04-12
0_1969-04-16
0_1969-05-24
0_1969-07-12
0_1969-07-19
0_1969-07-26
0_1969-07-30
0_1969-08-09
0_1969-10-08
0_1969-10-12
0_1970-01-10
0_1970-03-14
0_1970-04-01
0_1970-05-16
0_1970-07-18
0_1970-07-22
0_1970-08-01
0_1970-10-17
0_1970-11-21
0_1971-04-17
0_1971-12-04
0_1971-12-18
0_1972-02-09
0_1972-03-08
0_1972-03-29a
0_1972-04-02a
0_1972-04-05
0_1972-04-26
0_1972-11-25
0_1973-04-07
0_1973-04-29
0_1973-05-09
02.01_-_Our_Ideal
02.01_-_The_World-Stair
02.02_-_The_Kingdom_of_Subtle_Matter
02.03_-_The_Glory_and_the_Fall_of_Life
02.04_-_The_Kingdoms_of_the_Little_Life
02.05_-_The_Godheads_of_the_Little_Life
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.07_-_The_Descent_into_Night
02.08_-_Jules_Supervielle
02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness
02.09_-_Two_Mystic_Poems_in_Modern_French
02.10_-_Independence_and_its_Sanction
02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind
02.13_-_Rabindranath_and_Sri_Aurobindo
02.14_-_Appendix
02.15_-_The_Kingdoms_of_the_Greater_Knowledge
03.04_-_The_Vision_and_the_Boon
03.06_-_The_Pact_and_its_Sanction
03.09_-_Art_and_Katharsis
03.09_-_Buddhism_and_Hinduism
03.10_-_Hamlet:_A_Crisis_of_the_Evolving_Soul
03.10_-_The_Mission_of_Buddhism
03.11_-_The_Language_Problem_and_India
03.14_-_From_the_Known_to_the_Unknown?
04.01_-_The_Birth_and_Childhood_of_the_Flame
04.01_-_The_Divine_Man
04.01_-_To_the_Heights_I
04.02_-_The_Growth_of_the_Flame
04.03_-_The_Call_to_the_Quest
04.04_-_The_Quest
04.07_-_Readings_in_Savitri
04.16_-_To_the_Heights-XVI
05.01_-_Of_Love_and_Aspiration
05.01_-_The_Destined_Meeting-Place
05.02_-_Gods_Labour
05.02_-_Satyavan
05.22_-_Success_and_its_Conditions
05.25_-_Sweet_Adversity
06.01_-_The_End_of_a_Civilisation
06.01_-_The_Word_of_Fate
06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain
06.16_-_A_Page_of_Occult_History
06.19_-_Mental_Silence
06.27_-_To_Learn_and_to_Understand
07.01_-_The_Joy_of_Union;_the_Ordeal_of_the_Foreknowledge
07.02_-_The_Parable_of_the_Search_for_the_Soul
07.03_-_The_Entry_into_the_Inner_Countries
07.04_-_The_Triple_Soul-Forces
07.05_-_The_Finding_of_the_Soul
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
07.13_-_Divine_Justice
07.14_-_The_Divine_Suffering
07.25_-_Prayer_and_Aspiration
07.30_-_Sincerity_is_Victory
07.37_-_The_Psychic_Being,_Some_Mysteries
07.40_-_Service_Human_and_Divine
08.03_-_Death_in_the_Forest
08.28_-_Prayer_and_Aspiration
09.01_-_Prayer_and_Aspiration
09.01_-_Towards_the_Black_Void
09.02_-_Meditation
09.02_-_The_Journey_in_Eternal_Night_and_the_Voice_of_the_Darkness
09.03_-_The_Psychic_Being
09.09_-_The_Origin
09.11_-_The_Supramental_Manifestation_and_World_Change
100.00_-_Synergy
10.01_-_A_Dream
10.01_-_The_Dream_Twilight_of_the_Ideal
1.002_-_The_Heifer
10.03_-_The_Debate_of_Love_and_Death
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
1.004_-_Women
1.007_-_The_Elevations
1.00a_-_Introduction
1.00b_-_INTRODUCTION
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00_-_Main
1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
1.00_-_PRELUDE_AT_THE_THEATRE
1.00_-_The_Constitution_of_the_Human_Being
1.012_-_Joseph
1.015_-_The_Rock
1.017_-_The_Night_Journey
1.01_-_An_Accomplished_Westerner
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_BOOK_THE_FIRST
1.01_-_DOWN_THE_RABBIT-HOLE
1.01_-_Economy
1.01_-_Fundamental_Considerations
1.01_-_Historical_Survey
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.01_-_MASTER_AND_DISCIPLE
1.01_-_MAXIMS_AND_MISSILES
1.01_-_Meeting_the_Master_-_Authors_first_meeting,_December_1918
1.01_-_Newtonian_and_Bergsonian_Time
1.01_-_On_knowledge_of_the_soul,_and_how_knowledge_of_the_soul_is_the_key_to_the_knowledge_of_God.
1.01_-_On_renunciation_of_the_world
1.01_-_Tara_the_Divine
1.01_-_THAT_ARE_THOU
1.01_-_The_Cycle_of_Society
1.01_-_The_Four_Aids
1.01_-_The_Mental_Fortress
1.02.4.2_-_Action_and_the_Divine_Will
10.24_-_Savitri
1.028_-_Bringing_About_Whole-Souled_Dedication
1.02_-_BOOK_THE_SECOND
1.02_-_IN_THE_COMPANY_OF_DEVOTEES
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meeting_the_Master_-_Authors_second_meeting,_March_1921
1.02_-_On_the_Service_of_the_Soul
1.02_-_Prana
1.02_-_The_Great_Process
1.02_-_THE_POOL_OF_TEARS
1.02_-_The_Recovery
1.02_-_The_Refusal_of_the_Call
1.02_-_Where_I_Lived,_and_What_I_Lived_For
10.31_-_The_Mystery_of_The_Five_Senses
10.35_-_The_Moral_and_the_Spiritual
1.037_-_Preventing_the_Fall_in_Yoga
1.038_-_Saad
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_A_Sapphire_Tale
1.03_-_BOOK_THE_THIRD
1.03_-_Fire_in_the_Earth
1.03_-_Hymns_of_Gritsamada
1.03_-_On_exile_or_pilgrimage
1.03_-_Preparing_for_the_Miraculous
1.03_-_Reading
1.03_-_Supernatural_Aid
1.03_-_Sympathetic_Magic
1.03_-_The_Coming_of_the_Subjective_Age
1.03_-_The_Desert
1.03_-_The_End_of_the_Intellect
1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces
1.03_-_THE_GRAND_OPTION
1.03_-_The_House_Of_The_Lord
1.03_-_THE_STUDY_(The_Exorcism)
1.03_-_The_Sunlit_Path
1.03_-_The_Void
1.043_-_Decorations
1.04_-_ADVICE_TO_HOUSEHOLDERS
1.04_-_A_Leader
1.04_-_Body,_Soul_and_Spirit
1.04_-_BOOK_THE_FOURTH
1.04_-_Descent_into_Future_Hell
1.04_-_KAI_VALYA_PADA
1.04_-_Magic_and_Religion
1.04_-_Narayana_appearance,_in_the_beginning_of_the_Kalpa,_as_the_Varaha_(boar)
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_On_Knowledge_of_the_Future_World.
1.04_-_Sounds
1.04_-_The_Aims_of_Psycho_therapy
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Crossing_of_the_First_Threshold
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_Future_of_Man
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Paths
1.04_-_THE_RABBIT_SENDS_IN_A_LITTLE_BILL
1.04_-_The_Silent_Mind
1.04_-_Wake-Up_Sermon
1.05_-_2010_and_1956_-_Doomsday?
1.057_-_Iron
1.05_-_AUERBACHS_CELLAR
1.05_-_BOOK_THE_FIFTH
1.05_-_Buddhism_and_Women
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Computing_Machines_and_the_Nervous_System
1.05_-_Hsueh_Feng's_Grain_of_Rice
1.05_-_Morality_and_War
1.05_-_MORALITY_AS_THE_ENEMY_OF_NATURE
1.05_-_On_painstaking_and_true_repentance_which_constitute_the_life_of_the_holy_convicts;_and_about_the_prison.
1.05_-_On_the_Love_of_God.
1.05_-_Prayer
1.05_-_Ritam
1.05_-_Solitude
1.05_-_Splitting_of_the_Spirit
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_The_Magical_Control_of_the_Weather
1.05_-_THE_MASTER_AND_KESHAB
1.05_-_To_Know_How_To_Suffer
1.05_-_War_And_Politics
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_BOOK_THE_SIXTH
1.06_-_Hymns_of_Parashara
1.06_-_LIFE_AND_THE_PLANETS
1.06_-_Magicians_as_Kings
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_On_remembrance_of_death.
1.06_-_PIG_AND_PEPPER
1.06_-_Quieting_the_Vital
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_The_Breaking_of_the_Limits
1.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES
1.06_-_The_Sign_of_the_Fishes
1.06_-_The_Transformation_of_Dream_Life
1.06_-_Wealth_and_Government
1.06_-_WITCHES_KITCHEN
1.06_-_Yun_Men's_Every_Day_is_a_Good_Day
1.070_-_The_Seven_Stages_of_Perfection
1.07_-_A_MAD_TEA-PARTY
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_BOOK_THE_SEVENTH
1.07_-_Bridge_across_the_Afterlife
1.07_-_Hui_Ch'ao_Asks_about_Buddha
1.07_-_Incarnate_Human_Gods
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Fire_of_the_New_World
1.07_-_The_Infinity_Of_The_Universe
1.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
1.07_-_The_Psychic_Center
1.08a_-_The_Ladder
1.08_-_Attendants
1.08_-_BOOK_THE_EIGHTH
1.08_-_Independence_from_the_Physical
1.08_-_Origin_of_Rudra:_his_becoming_eight_Rudras
1.08_-_Psycho_therapy_Today
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_SOME_REFLECTIONS_ON_THE_SPIRITUAL_REPERCUSSIONS_OF_THE_ATOM_BOMB
1.08_-_Sri_Aurobindos_Descent_into_Death
1.08_-_Stead_and_the_Spirits
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.08_-_The_Historical_Significance_of_the_Fish
1.08_-_The_Methods_of_Vedantic_Knowledge
1.08_-_The_Synthesis_of_Movement
1.08_-_THINGS_THE_GERMANS_LACK
1.08_-_Wherein_is_expounded_the_first_line_of_the_first_stanza,_and_a_beginning_is_made_of_the_explanation_of_this_dark_night
1.099_-_The_Entry_of_the_Eternal_into_the_Individual
1.09_-_BOOK_THE_NINTH
1.09_-_Civilisation_and_Culture
1.09_-_Fundamental_Questions_of_Psycho_therapy
1.09_-_Kundalini_Yoga
1.09_-_The_Ambivalence_of_the_Fish_Symbol
1.09_-_The_Chosen_Ideal
1.09_-_The_Greater_Self
1.09_-_The_Worship_of_Trees
1.09_-_WHO_STOLE_THE_TARTS?
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
1.10_-_BOOK_THE_TENTH
1.10_-_GRACE_AND_FREE_WILL
1.10_-_Harmony
1.10_-_Life_and_Death._The_Greater_Guardian_of_the_Threshold
1.10_-_Relics_of_Tree_Worship_in_Modern_Europe
1.10_-_The_Image_of_the_Oceans_and_the_Rivers
1.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)
1.10_-_The_Methods_and_the_Means
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Secret_of_the_Veda
11.10_-_The_Test_of_Truth
11.13_-_In_these_Fateful_Days
11.14_-_Our_Finest_Hour
11.15_-_Sri_Aurobindo
1.11_-_BOOK_THE_ELEVENTH
1.11_-_Higher_Laws
1.11_-_Oneness
1.11_-_On_Intuitive_Knowledge
1.11_-_On_talkativeness_and_silence.
1.11_-_The_Change_of_Power
1.11_-_The_Kalki_Avatar
1.11_-_The_Three_Purushas
1.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
1.11_-_Woolly_Pomposities_of_the_Pious_Teacher
1.12_-_Brute_Neighbors
1.1.2_-_Commentary
1.12_-_God_Departs
1.12_-_Independence
1.12_-_Love_The_Creator
1.12_-_THE_FESTIVAL_AT_PNIHTI
1.12_-_The_Sociology_of_Superman
1.12_-_The_Superconscient
1.12_-_TIME_AND_ETERNITY
1.13_-_A_GARDEN-ARBOR
1.13_-_And_Then?
1.13_-_BOOK_THE_THIRTEENTH
1.13_-_Conclusion_-_He_is_here
1.13_-_Dawn_and_the_Truth
1.13_-_Gnostic_Symbols_of_the_Self
1.13_-_THE_MASTER_AND_M.
1.13_-_The_Wood_of_Thorns._The_Harpies._The_Violent_against_themselves._Suicides._Pier_della_Vigna._Lano_and_Jacopo_da_Sant'_Andrea.
1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
1.14_-_On_the_clamorous,_yet_wicked_master-the_stomach.
1.14_-_The_Secret
1.14_-_The_Supermind_as_Creator
1.14_-_The_Victory_Over_Death
1.15_-_LAST_VISIT_TO_KESHAB
1.15_-_THE_DIRECTIONS_AND_CONDITIONS_OF_THE_FUTURE
1.15_-_The_Transformed_Being
1.15_-_The_Violent_against_Nature._Brunetto_Latini.
1.16_-_Dianus_and_Diana
1.16_-_MARTHAS_GARDEN
1.16_-_On_Concentration
1.16_-_(Plot_continued.)_Recognition__its_various_kinds,_with_examples
1.16_-_The_Season_of_Truth
1.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
1.17_-_AT_THE_FOUNTAIN
1.17_-_M._AT_DAKSHINEWAR
1.17_-_Practical_rules_for_the_Tragic_Poet.
1.17_-_The_Burden_of_Royalty
1.17_-_The_Seven-Headed_Thought,_Swar_and_the_Dashagwas
1.17_-_The_Transformation
1.18_-_FAITH
1.18_-_M._AT_DAKSHINESWAR
1.18_-_On_insensibility,_that_is,_deadening_of_the_soul_and_the_death_of_the_mind_before_the_death_of_the_body.
1.18_-_The_Human_Fathers
1.18_-_The_Infrarational_Age_of_the_Cycle
1.18_-_The_Perils_of_the_Soul
1.19_-_NIGHT
1.19_-_Tabooed_Acts
1.19_-_THE_MASTER_AND_HIS_INJURED_ARM
1.19_-_The_Victory_of_the_Fathers
1.201_-_Socrates
12.05_-_The_World_Tragedy
1.2.08_-_Faith
1.20_-_Tabooed_Persons
1.20_-_The_Fourth_Bolgia__Soothsayers._Amphiaraus,_Tiresias,_Aruns,_Manto,_Eryphylus,_Michael_Scott,_Guido_Bonatti,_and_Asdente._Virgil_reproaches_Dante's_Pity.
1.20_-_The_Hound_of_Heaven
1.20_-_Visnu_appears_to_Prahlada
1.2.11_-_Patience_and_Perseverance
1.21_-_A_DAY_AT_DAKSHINESWAR
1.21_-_Tabooed_Things
1.21_-_The_Spiritual_Aim_and_Life
1.22_-_On_the_many_forms_of_vainglory.
1.22_-_THE_END_OF_THE_SPECIES
1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age
1.23_-_FESTIVAL_AT_SURENDRAS_HOUSE
1.23_-_On_mad_price,_and,_in_the_same_Step,_on_unclean_and_blasphemous_thoughts.
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_NIGHT
1.24_-_On_meekness,_simplicity,_guilelessness_which_come_not_from_nature_but_from_habit,_and_about_malice.
1.24_-_PUNDIT_SHASHADHAR
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
1.24_-_The_Killing_of_the_Divine_King
1.24_-_The_Seventh_Bolgia_-_Thieves._Vanni_Fucci._Serpents.
1.25_-_ADVICE_TO_PUNDIT_SHASHADHAR
1.25_-_DUNGEON
1.25_-_Fascinations,_Invisibility,_Levitation,_Transmutations,_Kinks_in_Time
1.25_-_On_the_destroyer_of_the_passions,_most_sublime_humility,_which_is_rooted_in_spiritual_feeling.
1.25_-_SPIRITUAL_EXERCISES
1.26_-_FESTIVAL_AT_ADHARS_HOUSE
1.26_-_On_discernment_of_thoughts,_passions_and_virtues
1.26_-_Sacrifice_of_the_Kings_Son
1.26_-_The_Eighth_Bolgia__Evil_Counsellors._Ulysses_and_Diomed._Ulysses'_Last_Voyage.
1.27_-_AT_DAKSHINESWAR
1.27_-_On_holy_solitude_of_body_and_soul.
1.27_-_Structure_of_Mind_Based_on_that_of_Body
1.28_-_Need_to_Define_God,_Self,_etc.
1.28_-_The_Killing_of_the_Tree-Spirit
1.29_-_Continues_to_describe_methods_for_achieving_this_Prayer_of_Recollection._Says_what_little_account_we_should_make_of_being_favoured_by_our_superiors.
1.29_-_The_Myth_of_Adonis
1.29_-_What_is_Certainty?
1.2_-_Katha_Upanishads
13.06_-_The_Passing_of_Satyavan
1.30_-_Concerning_the_linking_together_of_the_supreme_trinity_among_the_virtues.
1.30_-_Do_you_Believe_in_God?
1.3.2.01_-_I._The_Entire_Purpose_of_Yoga
1.33_-_Count_Ugolino_and_the_Archbishop_Ruggieri._The_Death_of_Count_Ugolino's_Sons.
1.33_-_The_Gardens_of_Adonis
1.38_-_The_Myth_of_Osiris
1.39_-_The_Ritual_of_Osiris
1.400_-_1.450_Talks
1.4.01_-_The_Divine_Grace_and_Guidance
14.02_-_Occult_Experiences
1.42_-_This_Self_Introversion
1.439
1.43_-_Dionysus
1.44_-_Demeter_and_Persephone
1.44_-_Serious_Style_of_A.C.,_or_the_Apparent_Frivolity_of_Some_of_my_Remarks
1.450_-_1.500_Talks
1.45_-_The_Corn-Mother_and_the_Corn-Maiden_in_Northern_Europe
1.47_-_Lityerses
1.48_-_The_Corn-Spirit_as_an_Animal
1.49_-_Ancient_Deities_of_Vegetation_as_Animals
15.03_-_A_Canadian_Question
1.50_-_Eating_the_God
1.52_-_Killing_the_Divine_Animal
1.53_-_The_Propitation_of_Wild_Animals_By_Hunters
1.54_-_Types_of_Animal_Sacrament
1.55_-_The_Transference_of_Evil
1.56_-_The_Public_Expulsion_of_Evils
1.57_-_Public_Scapegoats
1.58_-_Human_Scapegoats_in_Classical_Antiquity
1.59_-_Killing_the_God_in_Mexico
1.60_-_Between_Heaven_and_Earth
1.62_-_The_Fire-Festivals_of_Europe
1.63_-_Fear,_a_Bad_Astral_Vision
1.64_-_The_Burning_of_Human_Beings_in_the_Fires
1.66_-_The_External_Soul_in_Folk-Tales
1.66_-_Vampires
1.67_-_The_External_Soul_in_Folk-Custom
1.68_-_The_Golden_Bough
17.01_-_Hymn_to_Dawn
1.72_-_Education
1.78_-_Sore_Spots
18.01_-_Padavali
18.04_-_Modern_Poems
18.05_-_Ashram_Poets
19.04_-_The_Flowers
1913_10_07p
1913_11_29p
1913_12_16p
1914_01_08p
1914_02_05p
1914_03_06p
1914_04_20p
1914_07_19p
1914_07_22p
1914_07_31p
1914_08_03p
1914_08_08p
1914_12_22p
1915_05_24p
1917_03_27p
1929-05-19_-_Mind_and_its_workings,_thought-forms_-_Adverse_conditions_and_Yoga_-_Mental_constructions_-_Illness_and_Yoga
1950-12-25_-_Christmas_-_festival_of_Light_-_Energy_and_mental_growth_-_Meditation_and_concentration_-_The_Mother_of_Dreams_-_Playing_a_game_well,_and_energy
1951-01-11_-_Modesty_and_vanity_-_Generosity
1951-02-15_-_Dreams,_symbolic_-_true_repose_-_False_visions_-_Earth-memory_and_history
1951-03-03_-_Hostile_forces_-_difficulties_-_Individuality_and_form_-_creation
1951-03-05_-_Disasters-_the_forces_of_Nature_-_Story_of_the_charity_Bazar_-_Liberation_and_law_-_Dealing_with_the_mind_and_vital-_methods
1951-04-05_-_Illusion_and_interest_in_action_-_The_action_of_the_divine_Grace_and_the_ego_-_Concentration,_aspiration,_will,_inner_silence_-_Value_of_a_story_or_a_language_-_Truth_-_diversity_in_the_world
1951-04-09_-_Modern_Art_-_Trend_of_art_in_Europe_in_the_twentieth_century_-_Effect_of_the_Wars_-_descent_of_vital_worlds_-_Formation_of_character_-_If_there_is_another_war
1951-04-14_-_Surrender_and_sacrifice_-_Idea_of_sacrifice_-_Bahaism_-_martyrdom_-_Sleep-_forgetfulness,_exteriorisation,_etc_-_Dreams_and_visions-_explanations_-_Exteriorisation-_incidents_about_cats
1951-04-26_-_Irrevocable_transformation_-_The_divine_Shakti_-_glad_submission_-_Rejection,_integral_-_Consecration_-_total_self-forgetfulness_-_work
1951-04-28_-_Personal_effort_-_tamas,_laziness_-_Static_and_dynamic_power_-_Stupidity_-_psychic_and_intelligence_-_Philosophies-_different_languages_-_Theories_of_Creation_-_Surrender_of_ones_being_and_ones_work
1953-03-25
1953-04-29
1953-05-06
1953-05-13
1953-05-20
1953-06-03
1953-06-10
1953-06-17
1953-06-24
1953-07-08
1953-07-15
1953-07-22
1953-07-29
1953-08-05
1953-08-12
1953-09-30
1953-12-16
1953-12-23
1954-05-05_-_Faith,_trust,_confidence_-_Insincerity_and_unconsciousness
1954-05-12_-_The_Purusha_-_Surrender_-_Distinguishing_between_influences_-_Perfect_sincerity
1954-05-26_-_Symbolic_dreams_-_Psychic_sorrow_-_Dreams,_one_is_rarely_conscious
1954-06-02_-_Learning_how_to_live_-_Work,_studies_and_sadhana_-_Waste_of_the_Energy_and_Consciousness
1954-06-30_-_Occultism_-_Religion_and_vital_beings_-_Mothers_knowledge_of_what_happens_in_the_Ashram_-_Asking_questions_to_Mother_-_Drawing_on_Mother
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1954-07-14_-_The_Divine_and_the_Shakti_-_Personal_effort_-_Speaking_and_thinking_-_Doubt_-_Self-giving,_consecration_and_surrender_-_Mothers_use_of_flowers_-_Ornaments_and_protection
1954-09-15_-_Parts_of_the_being_-_Thoughts_and_impulses_-_The_subconscient_-_Precise_vocabulary_-_The_Grace_and_difficulties
1954-09-22_-_The_supramental_creation_-_Rajasic_eagerness_-_Silence_from_above_-_Aspiration_and_rejection_-_Effort,_individuality_and_ego_-_Aspiration_and_desire
1954-10-06_-_What_happens_is_for_the_best_-_Blaming_oneself_-Experiences_-_The_vital_desire-soul_-Creating_a_spiritual_atmosphere_-Thought_and_Truth
1954-10-20_-_Stand_back_-_Asking_questions_to_Mother_-_Seeing_images_in_meditation_-_Berlioz_-Music_-_Mothers_organ_music_-_Destiny
1954-11-24_-_Aspiration_mixed_with_desire_-_Willing_and_desiring_-_Children_and_desires_-_Supermind_and_the_higher_ranges_of_mind_-_Stages_in_the_supramental_manifestation
1954-12-15_-_Many_witnesses_inside_oneself_-_Children_in_the_Ashram_-_Trance_and_the_waking_consciousness_-_Ascetic_methods_-_Education,_spontaneous_effort_-_Spiritual_experience
1955-02-16_-_Losing_something_given_by_Mother_-_Using_things_well_-_Sadhak_collecting_soap-pieces_-_What_things_are_truly_indispensable_-_Natures_harmonious_arrangement_-_Riches_a_curse,_philanthropy_-_Misuse_of_things_creates_misery
1955-03-02_-_Right_spirit,_aspiration_and_desire_-_Sleep_and_yogic_repose,_how_to_sleep_-_Remembering_dreams_-_Concentration_and_outer_activity_-_Mother_opens_the_door_inside_everyone_-_Sleep,_a_school_for_inner_knowledge_-_Source_of_energy
1955-03-09_-_Psychic_directly_contacted_through_the_physical_-_Transforming_egoistic_movements_-_Work_of_the_psychic_being_-_Contacting_the_psychic_and_the_Divine_-_Experiences_of_different_kinds_-_Attacks_of_adverse_forces
1955-04-27_-_Symbolic_dreams_and_visions_-_Curing_pain_by_various_methods_-_Different_states_of_consciousness_-_Seeing_oneself_dead_in_a_dream_-_Exteriorisation
1955-05-04_-_Drawing_on_the_universal_vital_forces_-_The_inner_physical_-_Receptivity_to_different_kinds_of_forces_-_Progress_and_receptivity
1955-06-29_-_The_true_vital_and_true_physical_-_Time_and_Space_-_The_psychics_memory_of_former_lives_-_The_psychic_organises_ones_life_-_The_psychics_knowledge_and_direction
1955-07-06_-_The_psychic_and_the_central_being_or_jivatman_-_Unity_and_multiplicity_in_the_Divine_-_Having_experiences_and_the_ego_-_Mental,_vital_and_physical_exteriorisation_-_Imagination_has_a_formative_power_-_The_function_of_the_imagination
1955-07-13_-_Cosmic_spirit_and_cosmic_consciousness_-_The_wall_of_ignorance,_unity_and_separation_-_Aspiration_to_understand,_to_know,_to_be_-_The_Divine_is_in_the_essence_of_ones_being_-_Realising_desires_through_the_imaginaton
1955-08-03_-_Nothing_is_impossible_in_principle_-_Psychic_contact_and_psychic_influence_-_Occult_powers,_adverse_influences;_magic_-_Magic,_occultism_and_Yogic_powers_-Hypnotism_and_its_effects
1955-08-17_-_Vertical_ascent_and_horizontal_opening_-_Liberation_of_the_psychic_being_-_Images_for_discovery_of_the_psychic_being_-_Sadhana_to_contact_the_psychic_being
1955-11-16_-_The_significance_of_numbers_-_Numbers,_astrology,_true_knowledge_-_Divines_Love_flowers_for_Kali_puja_-_Desire,_aspiration_and_progress_-_Determining_ones_approach_to_the_Divine_-_Liberation_is_obtained_through_austerities_-_...
1955-12-28_-_Aspiration_in_different_parts_of_the_being_-_Enthusiasm_and_gratitude_-_Aspiration_is_in_all_beings_-_Unlimited_power_of_good,_evil_has_a_limit_-_Progress_in_the_parts_of_the_being_-_Significance_of_a_dream
1956-01-11_-_Desire_and_self-deception_-_Giving_all_one_is_and_has_-_Sincerity,_more_powerful_than_will_-_Joy_of_progress_Definition_of_youth
1956-01-25_-_The_divine_way_of_life_-_Divine,_Overmind,_Supermind_-_Material_body__for_discovery_of_the_Divine_-_Five_psychological_perfections
1956-05-02_-_Threefold_union_-_Manifestation_of_the_Supramental_-_Profiting_from_the_Divine_-_Recognition_of_the_Supramental_Force_-_Ascent,_descent,_manifestation
1956-05-16_-_Needs_of_the_body,_not_true_in_themselves_-_Spiritual_and_supramental_law_-_Aestheticised_Paganism_-_Morality,_checks_true_spiritual_effort_-_Effect_of_supramental_descent_-_Half-lights_and_false_lights
1956-07-18_-_Unlived_dreams_-_Radha-consciousness_-_Separation_and_identification_-_Ananda_of_identity_and_Ananda_of_union_-_Sincerity,_meditation_and_prayer_-_Enemies_of_the_Divine_-_The_universe_is_progressive
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
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
1956-10-17_-_Delight,_the_highest_state_-_Delight_and_detachment_-_To_be_calm_-_Quietude,_mental_and_vital_-_Calm_and_strength_-_Experience_and_expression_of_experience
1956-10-24_-_Taking_a_new_body_-_Different_cases_of_incarnation_-_Departure_of_soul_from_body
1956-11-28_-_Desire,_ego,_animal_nature_-_Consciousness,_a_progressive_state_-_Ananda,_desireless_state_beyond_enjoyings_-_Personal_effort_that_is_mental_-_Reason,_when_to_disregard_it_-_Reason_and_reasons
1956-12-26_-_Defeated_victories_-_Change_of_consciousness_-_Experiences_that_indicate_the_road_to_take_-_Choice_and_preference_-_Diversity_of_the_manifestation
1957-01-16_-_Seeking_something_without_knowing_it_-_Why_are_we_here?
1957-02-07_-_Individual_and_collective_meditation
1957-02-13_-_Suffering,_pain_and_pleasure_-_Illness_and_its_cure
1957-03-15_-_Reminiscences_of_Tlemcen
1957-06-19_-_Causes_of_illness_Fear_and_illness_-_Minds_working,_faith_and_illness
1957-07-17_-_Power_of_conscious_will_over_matter
1957-11-27_-_Sri_Aurobindos_method_in_The_Life_Divine_-_Individual_and_cosmic_evolution
1958-01-08_-_Sri_Aurobindos_method_of_exposition_-_The_mind_as_a_public_place_-_Mental_control_-_Sri_Aurobindos_subtle_hand
1958-02-05_-_The_great_voyage_of_the_Supreme_-_Freedom_and_determinism
1958-03-19_-_General_tension_in_humanity_-_Peace_and_progress_-_Perversion_and_vision_of_transformation
1958-04-02_-_Correcting_a_mistake
1958-04-09_-_The_eyes_of_the_soul_-_Perceiving_the_soul
1958-05-14_-_Intellectual_activity_and_subtle_knowing_-_Understanding_with_the_body
1958-07-09_-_Faith_and_personal_effort
1958-08-13_-_Profit_by_staying_in_the_Ashram_-_What_Sri_Aurobindo_has_come_to_tell_us_-_Finding_the_Divine
1958-08-27_-_Meditation_and_imagination_-_From_thought_to_idea,_from_idea_to_principle
1958-09-10_-_Magic,_occultism,_physical_science
1958-09-24_-_Living_the_truth_-_Words_and_experience
1958_10_10
1958-10-29_-_Mental_self-sufficiency_-_Grace
1958-11-26_-_The_role_of_the_Spirit_-_New_birth
1960_07_13
1960_11_13?_-_50
1961_03_17_-_57
1962_02_27
1962_05_24
1962_10_12
1969_08_03
1.ac_-_The_Ladder
1.ac_-_The_Titanic
1.ac_-_The_Wizard_Way
1.anon_-_If_this_were_a_world
1.anon_-_Less_profitable
1.anon_-_The_Epic_of_Gilgamesh_Tablet_II
1.anon_-_The_Epic_of_Gilgamesh_Tablet_VII
1.anon_-_The_Epic_of_Gilgamesh_Tablet_X
1.anon_-_The_Seven_Evil_Spirits
1.asak_-_Rise_early_at_dawn,_when_our_storytelling_begins
1.at_-_St._Agnes_Eve
1.at_-_The_Higher_Pantheism
1.bni_-_Raga_Ramkali
1.bsf_-_Raga_Asa
1.bs_-_Your_passion_stirs_me
1.cllg_-_A_Dance_of_Unwavering_Devotion
1.dd_-_So_priceless_is_the_birth,_O_brother
1f.lovecraft_-_Ashes
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Celephais
1f.lovecraft_-_Cool_Air
1f.lovecraft_-_Dagon
1f.lovecraft_-_Deaf,_Dumb,_and_Blind
1f.lovecraft_-_Discarded_Draft_of
1f.lovecraft_-_Facts_concerning_the_Late
1f.lovecraft_-_From_Beyond
1f.lovecraft_-_He
1f.lovecraft_-_Herbert_West-Reanimator
1f.lovecraft_-_Hypnos
1f.lovecraft_-_In_the_Vault
1f.lovecraft_-_In_the_Walls_of_Eryx
1f.lovecraft_-_Medusas_Coil
1f.lovecraft_-_Old_Bugs
1f.lovecraft_-_Out_of_the_Aeons
1f.lovecraft_-_Pickmans_Model
1f.lovecraft_-_Polaris
1f.lovecraft_-_Sweet_Ermengarde
1f.lovecraft_-_The_Alchemist
1f.lovecraft_-_The_Call_of_Cthulhu
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
1f.lovecraft_-_The_Cats_of_Ulthar
1f.lovecraft_-_The_Challenge_from_Beyond
1f.lovecraft_-_The_Colour_out_of_Space
1f.lovecraft_-_The_Crawling_Chaos
1f.lovecraft_-_The_Curse_of_Yig
1f.lovecraft_-_The_Diary_of_Alonzo_Typer
1f.lovecraft_-_The_Disinterment
1f.lovecraft_-_The_Doom_That_Came_to_Sarnath
1f.lovecraft_-_The_Dream-Quest_of_Unknown_Kadath
1f.lovecraft_-_The_Dreams_in_the_Witch_House
1f.lovecraft_-_The_Dunwich_Horror
1f.lovecraft_-_The_Electric_Executioner
1f.lovecraft_-_The_Evil_Clergyman
1f.lovecraft_-_The_Festival
1f.lovecraft_-_The_Ghost-Eater
1f.lovecraft_-_The_Haunter_of_the_Dark
1f.lovecraft_-_The_Horror_at_Martins_Beach
1f.lovecraft_-_The_Horror_at_Red_Hook
1f.lovecraft_-_The_Horror_in_the_Burying-Ground
1f.lovecraft_-_The_Horror_in_the_Museum
1f.lovecraft_-_The_Hound
1f.lovecraft_-_The_Last_Test
1f.lovecraft_-_The_Loved_Dead
1f.lovecraft_-_The_Lurking_Fear
1f.lovecraft_-_The_Man_of_Stone
1f.lovecraft_-_The_Moon-Bog
1f.lovecraft_-_The_Mound
1f.lovecraft_-_The_Music_of_Erich_Zann
1f.lovecraft_-_The_Mysterious_Ship
1f.lovecraft_-_The_Mystery_of_the_Grave-Yard
1f.lovecraft_-_The_Nameless_City
1f.lovecraft_-_The_Night_Ocean
1f.lovecraft_-_The_Picture_in_the_House
1f.lovecraft_-_The_Rats_in_the_Walls
1f.lovecraft_-_The_Shadow_out_of_Time
1f.lovecraft_-_The_Shadow_over_Innsmouth
1f.lovecraft_-_The_Shunned_House
1f.lovecraft_-_The_Silver_Key
1f.lovecraft_-_The_Slaying_of_the_Monster
1f.lovecraft_-_The_Strange_High_House_in_the_Mist
1f.lovecraft_-_The_Street
1f.lovecraft_-_The_Temple
1f.lovecraft_-_The_Terrible_Old_Man
1f.lovecraft_-_The_Thing_on_the_Doorstep
1f.lovecraft_-_The_Tomb
1f.lovecraft_-_The_Transition_of_Juan_Romero
1f.lovecraft_-_The_Trap
1f.lovecraft_-_The_Tree_on_the_Hill
1f.lovecraft_-_The_Unnamable
1f.lovecraft_-_The_Very_Old_Folk
1f.lovecraft_-_The_Whisperer_in_Darkness
1f.lovecraft_-_Through_the_Gates_of_the_Silver_Key
1f.lovecraft_-_Till_A_the_Seas
1f.lovecraft_-_Two_Black_Bottles
1f.lovecraft_-_Under_the_Pyramids
1f.lovecraft_-_Winged_Death
1.fs_-_Cassandra
1.fs_-_Feast_Of_Victory
1.fs_-_Hymn_To_Joy
1.fs_-_Melancholy_--_To_Laura
1.fs_-_Pompeii_And_Herculaneum
1.fs_-_Resignation
1.fs_-_The_Artists
1.fs_-_The_Celebrated_Woman_-_An_Epistle_By_A_Married_Man
1.fs_-_The_Complaint_Of_Ceres
1.fs_-_The_Eleusinian_Festival
1.fs_-_The_Fight_With_The_Dragon
1.fs_-_The_Hostage
1.fs_-_The_Infanticide
1.fs_-_The_Invincible_Armada
1.fs_-_The_Lay_Of_The_Bell
1.fs_-_The_Triumph_Of_Love
1.fs_-_The_Walk
1.fs_-_To_My_Friends
1.fua_-_All_who,_reflecting_as_reflected_see
1.fua_-_The_moths_and_the_flame
1.hs_-_At_his_door,_what_is_the_difference
1.hs_-_Belief_brings_me_close_to_You
1.hs_-_Bring_all_of_yourself_to_his_door
1.hs_-_Bring_Perfumes_Sweet_To_Me
1.hs_-_Lady_That_Hast_My_Heart
1.hs_-_Lifes_Mighty_Flood
1.hs_-_Naked_in_the_Bee-House
1.hs_-_Several_Times_In_The_Last_Week
1.hs_-_Sun_Rays
1.hs_-_Take_everything_away
1.hs_-_The_Pearl_on_the_Ocean_Floor
1.hs_-_The_Rose_Has_Flushed_Red
1.hs_-_The_Wild_Rose_of_Praise
1.hs_-_With_Madness_Like_To_Mine
1.jc_-_On_this_summer_night
1.jk_-_An_Extempore
1.jk_-_A_Song_About_Myself
1.jk_-_A_Thing_Of_Beauty_(Endymion)
1.jk_-_Calidore_-_A_Fragment
1.jk_-_Character_Of_Charles_Brown
1.jk_-_Endymion_-_Book_I
1.jk_-_Endymion_-_Book_II
1.jk_-_Endymion_-_Book_III
1.jk_-_Endymion_-_Book_IV
1.jk_-_Epistle_To_John_Hamilton_Reynolds
1.jk_-_Fancy
1.jk_-_Hyperion,_A_Vision_-_Attempted_Reconstruction_Of_The_Poem
1.jk_-_Hyperion._Book_I
1.jk_-_Isabella;_Or,_The_Pot_Of_Basil_-_A_Story_From_Boccaccio
1.jk_-_King_Stephen
1.jk_-_Lamia._Part_I
1.jk_-_Lamia._Part_II
1.jk_-_Lines_Rhymed_In_A_Letter_From_Oxford
1.jk_-_Meg_Merrilies
1.jk_-_On_Death
1.jk_-_On_Hearing_The_Bag-Pipe_And_Seeing_The_Stranger_Played_At_Inverary
1.jk_-_Otho_The_Great_-_Act_I
1.jk_-_Otho_The_Great_-_Act_III
1.jk_-_Otho_The_Great_-_Act_IV
1.jk_-_Otho_The_Great_-_Act_V
1.jk_-_Sonnet_-_Before_He_Went
1.jk_-_Spenserian_Stanzas_On_Charles_Armitage_Brown
1.jk_-_Teignmouth_-_Some_Doggerel,_Sent_In_A_Letter_To_B._R._Haydon
1.jk_-_The_Cap_And_Bells;_Or,_The_Jealousies_-_A_Faery_Tale_.._Unfinished
1.jk_-_The_Devon_Maid_-_Stanzas_Sent_In_A_Letter_To_B._R._Haydon
1.jk_-_The_Eve_Of_St._Agnes
1.jk_-_Two_Or_Three
1.jk_-_Written_In_The_Cottage_Where_Burns_Was_Born
1.jlb_-_At_the_Butchers
1.jlb_-_Everness
1.jlb_-_Everness_(&_interpretation)
1.jlb_-_Limits
1.jlb_-_The_Cyclical_Night
1.jr_-_Like_This
1.jr_-_The_Breeze_At_Dawn
1.jr_-_The_glow_of_the_light_of_daybreak_is_in_your_emerald_vault,_the_goblet_of_the_blood_of_twilight_is_your_blood-measuring_bowl
1.jr_-_The_Guest_House
1.jr_-_The_Ravings_Which_My_Enemy_Uttered_I_Heard_Within_My_Heart
1.jr_-_There_Are_A_Hundred_Kinds_Of_Prayer
1.jr_-_There_is_some_kiss_we_want
1.jr_-_Today,_like_every_other_day,_we_wake_up_empty
1.jr_-_Two_Friends
1.jr_-_What_I_want_is_to_see_your_face
1.jr_-_Who_Is_At_My_Door?
1.jt_-_How_the_Soul_Through_the_Senses_Finds_God_in_All_Creatures
1.jwvg_-_Authors
1.jwvg_-_The_Visit
1.kbr_-_Dohas_(Couplets)_I_(with_translation)
1.kbr_-_Dohas_II_(with_translation)
1.kbr_-_My_Body_And_My_Mind
1.kbr_-_The_Spiritual_Athlete_Often_Changes_The_Color_Of_His_Clothes
1.kbr_-_The_Swan_flies_away
1.lb_-_A_Song_Of_Changgan
1.lb_-_A_Vindication
1.lb_-_Looking_For_A_Monk_And_Not_Finding_Him
1.lb_-_The_River-Captains_Wife__A_Letter
1.lb_-_The_River_Song
1.lovecraft_-_Fungi_From_Yuggoth
1.lovecraft_-_Nemesis
1.lovecraft_-_Psychopompos-_A_Tale_in_Rhyme
1.lovecraft_-_The_Conscript
1.lovecraft_-_The_Messenger
1.lovecraft_-_The_Poe-ets_Nightmare
1.mb_-_Clouds
1.mb_-_Friend,_without_that_Dark_raptor
1.mb_-_The_Narrow_Road_to_the_Deep_North_-_Prologue
1.okym_-_16_-_Think,_in_this_batterd_Caravanserai
1.okym_-_27_-_Myself_when_young_did_eagerly_frequent
1.okym_-_32_-_There_was_a_Door_to_which_I_found_no_Key
1.okym_-_3_-_And,_as_the_Cock_crew,_those_who_stood_before
1.okym_-_42_-_And_lately,_by_the_Tavern_Door_agape
1.okym_-_55_-_The_Vine_has_struck_a_fiber-_which_about
1.pbs_-_Adonais_-_An_elegy_on_the_Death_of_John_Keats
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.pbs_-_Chorus_from_Hellas
1.pbs_-_Death
1.pbs_-_Epipsychidion
1.pbs_-_Fragment_-_Sufficient_Unto_The_Day
1.pbs_-_From_The_Greek_Of_Moschus_-_Pan_Loved_His_Neighbour_Echo
1.pbs_-_Ghasta_Or,_The_Avenging_Demon!!!
1.pbs_-_Hellas_-_A_Lyrical_Drama
1.pbs_-_Hymn_To_Mercury
1.pbs_-_Julian_and_Maddalo_-_A_Conversation
1.pbs_-_Letter_To_Maria_Gisborne
1.pbs_-_Oedipus_Tyrannus_or_Swellfoot_The_Tyrant
1.pbs_-_On_Leaving_London_For_Wales
1.pbs_-_Peter_Bell_The_Third
1.pbs_-_Prometheus_Unbound
1.pbs_-_Queen_Mab_-_Part_IV.
1.pbs_-_Queen_Mab_-_Part_V.
1.pbs_-_Queen_Mab_-_Part_VI.
1.pbs_-_Queen_Mab_-_Part_VII.
1.pbs_-_Queen_Mab_-_Part_VIII.
1.pbs_-_Rosalind_and_Helen_-_a_Modern_Eclogue
1.pbs_-_Saint_Edmonds_Eve
1.pbs_-_Sonnet_-_To_A_Balloon_Laden_With_Knowledge
1.pbs_-_The_Cenci_-_A_Tragedy_In_Five_Acts
1.pbs_-_The_Cyclops
1.pbs_-_The_Daemon_Of_The_World
1.pbs_-_The_Mask_Of_Anarchy
1.pbs_-_The_Retrospect_-_CWM_Elan,_1812
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.pbs_-_The_Triumph_Of_Life
1.pbs_-_The_Wandering_Jews_Soliloquy
1.pbs_-_The_Witch_Of_Atlas
1.pbs_-_To_Jane_-_The_Invitation
1.pbs_-_To_The_Lord_Chancellor
1.pbs_-_Ugolino
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_Tamerlane
1.poe_-_The_Haunted_Palace
1.poe_-_The_Raven
1.poe_-_The_Sleeper
1.poe_-_The_Village_Street
1.poe_-_To_Isadore
1.poe_-_Ulalume
1.rb_-_A_Lovers_Quarrel
1.rb_-_Andrea_del_Sarto
1.rb_-_Another_Way_Of_Love
1.rb_-_Any_Wife_To_Any_Husband
1.rb_-_Bishop_Blougram's_Apology
1.rb_-_By_The_Fire-Side
1.rb_-_Fra_Lippo_Lippi
1.rb_-_Garden_Francies
1.rb_-_Holy-Cross_Day
1.rb_-_In_A_Gondola
1.rb_-_Introduction:_Pippa_Passes
1.rb_-_Love_In_A_Life
1.rb_-_Mesmerism
1.rb_-_Old_Pictures_In_Florence
1.rb_-_Paracelsus_-_Part_III_-_Paracelsus
1.rb_-_Paracelsus_-_Part_II_-_Paracelsus_Attains
1.rb_-_Paracelsus_-_Part_I_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_V_-_Paracelsus_Attains
1.rb_-_Pauline,_A_Fragment_of_a_Question
1.rb_-_Pippa_Passes_-_Part_III_-_Evening
1.rb_-_Rhyme_for_a_Child_Viewing_a_Naked_Venus_in_a_Painting_of_'The_Judgement_of_Paris'
1.rb_-_Sordello_-_Book_the_Fifth
1.rb_-_Sordello_-_Book_the_First
1.rb_-_Sordello_-_Book_the_Fourth
1.rb_-_Sordello_-_Book_the_Second
1.rb_-_Sordello_-_Book_the_Sixth
1.rb_-_Sordello_-_Book_the_Third
1.rb_-_The_Englishman_In_Italy
1.rb_-_The_Flight_Of_The_Duchess
1.rb_-_The_Glove
1.rb_-_The_Guardian-Angel
1.rb_-_The_Italian_In_England
1.rb_-_The_Pied_Piper_Of_Hamelin
1.rb_-_The_Twins
1.rb_-_Waring
1.rmr_-_Lady_On_A_Balcony
1.rmr_-_Sense_Of_Something_Coming
1.rmr_-_The_Song_Of_The_Beggar
1.rmr_-_The_Sonnets_To_Orpheus_-_XXV
1.rmr_-_The_Wait
1.rt_-_(101)_Ever_in_my_life_have_I_sought_thee_with_my_songs_(from_Gitanjali)
1.rt_-_(103)_In_one_salutation_to_thee,_my_God_(from_Gitanjali)
1.rt_-_(63)_Thou_hast_made_me_known_to_friends_whom_I_knew_not_(from_Gitanjali)
1.rt_-_A_Dream
1.rt_-_At_The_Last_Watch
1.rt_-_Beggarly_Heart
1.rt_-_Benediction
1.rt_-_Brink_Of_Eternity
1.rt_-_Farewell
1.rt_-_Fireflies
1.rt_-_Fool
1.rt_-_Friend
1.rt_-_Gitanjali
1.rt_-_Journey_Home
1.rt_-_Kinu_Goalas_Alley
1.rt_-_Lamp_Of_Love
1.rt_-_Leave_This
1.rt_-_Lovers_Gifts_XLIII_-_Dying,_You_Have_Left_Behind
1.rt_-_Lovers_Gifts_XVIII_-_Your_Days
1.rt_-_Lovers_Gifts_XVI_-_She_Dwelt_Here_By_The_Pool
1.rt_-_My_Friend,_Come_In_These_Rains
1.rt_-_Old_And_New
1.rt_-_Religious_Obsession_--_translation_from_Dharmamoha
1.rt_-_Salutation
1.rt_-_Senses
1.rt_-_She
1.rt_-_The_Call_Of_The_Far
1.rt_-_The_Flower-School
1.rt_-_The_Gardener_IV_-_Ah_Me
1.rt_-_The_Gardener_LXIV_-_I_Spent_My_Day
1.rt_-_The_Gardener_LXXXIII_-_She_Dwelt_On_The_Hillside
1.rt_-_The_Gardener_LXXXI_-_Why_Do_You_Whisper_So_Faintly
1.rt_-_The_Gardener_X_-_Let_Your_Work_Be,_Bride
1.rt_-_The_Gardener_XLII_-_O_Mad,_Superbly_Drunk
1.rt_-_The_Gardener_XLVIII_-_Free_Me
1.rt_-_The_Gardener_XLVI_-_You_Left_Me
1.rt_-_The_Gardener_XXI_-_Why_Did_He_Choose
1.rt_-_The_Hero(2)
1.rt_-_The_Homecoming
1.rt_-_The_Last_Bargain
1.rt_-_The_Music_Of_The_Rains
1.rt_-_The_Tame_Bird_Was_In_A_Cage
1.rt_-_Unyielding
1.rt_-_Waiting_For_The_Beloved
1.rt_-_We_Are_To_Play_The_Game_Of_Death
1.rt_-_Where_Shadow_Chases_Light
1.rt_-_Who_Is_This?
1.rwe_-_From_the_Persian_of_Hafiz_I
1.rwe_-_Manners
1.rwe_-_May-Day
1.rwe_-_Merlin_I
1.rwe_-_Saadi
1.rwe_-_Seashore
1.rwe_-_Solution
1.rwe_-_The_Adirondacs
1.rwe_-_The_Past
1.rwe_-_The_Romany_Girl
1.rwe_-_The_Snowstorm
1.rwe_-_The_Titmouse
1.rwe_-_Threnody
1.rwe_-_Uriel
1.rwe_-_Woodnotes
1.sb_-_Gathering_the_Mind
1.sb_-_Precious_Treatise_on_Preservation_of_Unity_on_the_Great_Way
1.sig_-_I_Sought_Thee_Daily
1.sig_-_Rise_and_open_the_door_that_is_shut
1.srh_-_The_Royal_Song_of_Saraha_(Dohakosa)
1.srm_-_The_Necklet_of_Nine_Gems
1.ss_-_Outside_the_door_I_made_but_dont_close
1.stl_-_The_Atom_of_Jesus-Host
1.tc_-_Around_my_door_and_yard_no_dust_or_noise
1.tm_-_A_Messenger_from_the_Horizon
1.tm_-_Aubade_--_The_City
1.wby_-_A_Dramatic_Poem
1.wby_-_A_Lovers_Quarrel_Among_the_Fairies
1.wby_-_Anashuya_And_Vijaya
1.wby_-_Baile_And_Aillinn
1.wby_-_Broken_Dreams
1.wby_-_Colonel_Martin
1.wby_-_Crazy_Jane_And_Jack_The_Journeyman
1.wby_-_Crazy_Jane_On_God
1.wby_-_Cuchulains_Fight_With_The_Sea
1.wby_-_Ego_Dominus_Tuus
1.wby_-_Fiddler_Of_Dooney
1.wby_-_Hound_Voice
1.wby_-_Long-Legged_Fly
1.wby_-_Meditations_In_Time_Of_Civil_War
1.wby_-_Nineteen_Hundred_And_Nineteen
1.wby_-_Presences
1.wby_-_Shepherd_And_Goatherd
1.wby_-_The_Ballad_Of_Father_Gilligan
1.wby_-_The_Ballad_Of_Moll_Magee
1.wby_-_The_Cap_And_Bells
1.wby_-_The_Curse_Of_Cromwell
1.wby_-_The_Ghost_Of_Roger_Casement
1.wby_-_The_Host_Of_The_Air
1.wby_-_The_Madness_Of_King_Goll
1.wby_-_The_Old_Age_Of_Queen_Maeve
1.wby_-_The_ORahilly
1.wby_-_The_Phases_Of_The_Moon
1.wby_-_The_Rose_Of_Peace
1.wby_-_The_Shadowy_Waters_-_The_Shadowy_Waters
1.wby_-_The_Sorrow_Of_Love
1.wby_-_The_Three_Hermits
1.wby_-_The_Tower
1.wby_-_The_Travail_Of_Passion
1.wby_-_The_Two_Kings
1.wby_-_The_Unappeasable_Host
1.wby_-_The_Valley_Of_The_Black_Pig
1.wby_-_The_Wanderings_Of_Oisin_-_Book_I
1.wby_-_The_Wanderings_Of_Oisin_-_Book_II
1.wby_-_To_An_Isle_In_The_Water
1.wby_-_Two_Songs_Of_A_Fool
1.wby_-_Two_Songs_Rewritten_For_The_Tunes_Sake
1.whitman_-_A_Boston_Ballad
1.whitman_-_A_Broadway_Pageant
1.whitman_-_A_Farm-Picture
1.whitman_-_As_A_Strong_Bird_On_Pinious_Free
1.whitman_-_As_I_Sat_Alone_By_Blue_Ontarios_Shores
1.whitman_-_Beat!_Beat!_Drums!
1.whitman_-_Carol_Of_Occupations
1.whitman_-_Come_Up_From_The_Fields,_Father
1.whitman_-_Drum-Taps
1.whitman_-_Ethiopia_Saluting_The_Colors
1.whitman_-_Hushd_Be_the_Camps_Today
1.whitman_-_Out_From_Behind_His_Mask
1.whitman_-_Passage_To_India
1.whitman_-_Pioneers!_O_Pioneers!
1.whitman_-_Salut_Au_Monde
1.whitman_-_Shut_Not_Your_Doors
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_IX
1.whitman_-_Song_Of_Myself-_LI
1.whitman_-_Song_Of_Myself-_X
1.whitman_-_Song_Of_Myself-_XIV
1.whitman_-_Song_Of_Myself-_XL
1.whitman_-_Song_Of_Myself-_XLII
1.whitman_-_Song_Of_Myself-_XLIII
1.whitman_-_Song_Of_Myself-_XLIX
1.whitman_-_Song_Of_Myself-_XX
1.whitman_-_Song_Of_Myself-_XXIV
1.whitman_-_Song_Of_Myself-_XXXIII
1.whitman_-_Song_Of_Myself-_XXXIX
1.whitman_-_Song_Of_Myself-_XXXVII
1.whitman_-_Song_Of_The_Broad-Axe
1.whitman_-_Song_Of_The_Open_Road
1.whitman_-_That_Last_Invocation
1.whitman_-_The_Last_Invocation
1.whitman_-_The_Sleepers
1.whitman_-_The_Wound_Dresser
1.whitman_-_This_Compost
1.whitman_-_Washingtons_Monument,_February,_1885
1.whitman_-_When_Lilacs_Last_in_the_Dooryard_Bloomd
1.ww_-_10_-_Alone_far_in_the_wilds_and_mountains_I_hunt
1.ww_-_1-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_20_-_Who_goes_there?_hankering,_gross,_mystical,_nude
1.ww_-_24_-_Walt_Whitman,_a_cosmos,_of_Manhattan_the_son
1.ww_-_2-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_3-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_5-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_7-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_9_-_The_big_doors_of_the_country_barn_stand_open_and_ready
1.ww_-_A_Complaint
1.ww_-_Address_To_A_Child_During_A_Boisterous_Winter_By_My_Sister
1.ww_-_Admonition
1.ww_-_A_Farewell
1.ww_-_A_Flower_Garden_At_Coleorton_Hall,_Leicestershire.
1.ww_-_Alice_Fell,_Or_Poverty
1.ww_-_An_Evening_Walk
1.ww_-_A_Poet's_Epitaph
1.ww_-_A_Whirl-Blast_From_Behind_The_Hill
1.ww_-_A_Wren's_Nest
1.ww_-_Book_Eighth-_Retrospect--Love_Of_Nature_Leading_To_Love_Of_Man
1.ww_-_Book_Eleventh-_France_[concluded]
1.ww_-_Book_First_[Introduction-Childhood_and_School_Time]
1.ww_-_Book_Fourteenth_[conclusion]
1.ww_-_Book_Fourth_[Summer_Vacation]
1.ww_-_Book_Second_[School-Time_Continued]
1.ww_-_Book_Seventh_[Residence_in_London]
1.ww_-_Book_Third_[Residence_at_Cambridge]
1.ww_-_Book_Thirteenth_[Imagination_And_Taste,_How_Impaired_And_Restored_Concluded]
1.ww_-_Character_Of_The_Happy_Warrior
1.ww_-_Epitaphs_Translated_From_Chiabrera
1.ww_-_Fields_and_Gardens_by_the_River_Qi
1.ww_-_Goody_Blake_And_Harry_Gill
1.ww_-_Guilt_And_Sorrow,_Or,_Incidents_Upon_Salisbury_Plain
1.ww_-_Hart-Leap_Well
1.ww_-_I_Know_an_Aged_Man_Constrained_to_Dwell
1.ww_-_Is_There_A_Power_That_Can_Sustain_And_Cheer
1.ww_-_It_was_an_April_morning-_fresh_and_clear
1.ww_-_Laodamia
1.ww_-_Lines_Composed_a_Few_Miles_above_Tintern_Abbey
1.ww_-_Lucy_Gray_[or_Solitude]
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1814_I._Suggested_By_A_Beautiful_Ruin_Upon_One_Of_The_Islands_Of_Lo
1.ww_-_Michael-_A_Pastoral_Poem
1.ww_-_Nuns_Fret_Not_at_Their_Convent's_Narrow_Room
1.ww_-_Oer_The_Wide_Earth,_On_Mountain_And_On_Plain
1.ww_-_Resolution_And_Independence
1.ww_-_Simon_Lee-_The_Old_Huntsman
1.ww_-_Song_at_the_Feast_of_Brougham_Castle
1.ww_-_The_Affliction_Of_Margaret
1.ww_-_The_Childless_Father
1.ww_-_The_Emigrant_Mother
1.ww_-_The_Excursion-_II-_Book_First-_The_Wanderer
1.ww_-_The_Excursion-_IV-_Book_Third-_Despondency
1.ww_-_The_Excursion-_IX-_Book_Eighth-_The_Parsonage
1.ww_-_The_Excursion-_V-_Book_Fouth-_Despondency_Corrected
1.ww_-_The_Excursion-_VII-_Book_Sixth-_The_Churchyard_Among_the_Mountains
1.ww_-_The_Excursion-_X-_Book_Ninth-_Discourse_of_the_Wanderer,_and_an_Evening_Visit_to_the_Lake
1.ww_-_The_Farmer_Of_Tilsbury_Vale
1.ww_-_The_Highland_Broach
1.ww_-_The_Idiot_Boy
1.ww_-_The_Last_Of_The_Flock
1.ww_-_The_Longest_Day
1.ww_-_The_Old_Cumberland_Beggar
1.ww_-_The_Prelude,_Book_1-_Childhood_And_School-Time
1.ww_-_The_Recluse_-_Book_First
1.ww_-_The_Redbreast_Chasing_The_Butterfly
1.ww_-_The_Thorn
1.ww_-_The_Two_Thieves-_Or,_The_Last_Stage_Of_Avarice
1.ww_-_The_Waggoner_-_Canto_First
1.ww_-_The_Waggoner_-_Canto_Fourth
1.ww_-_The_Waggoner_-_Canto_Second
1.ww_-_The_Waggoner_-_Canto_Third
1.ww_-_Though_Narrow_Be_That_Old_Mans_Cares_.
1.ww_-_To_My_Sister
1.ww_-_To_Sir_George_Howland_Beaumont,_Bart_From_the_South-West_Coast_Or_Cumberland_1811
1.ww_-_To_The_Small_Celandine
1.ww_-_Troilus_And_Cresida
1.ww_-_Vaudracour_And_Julia
1.ww_-_We_Are_Seven
1.ww_-_Written_In_A_Blank_Leaf_Of_Macpherson's_Ossian
1.ww_-_Written_With_A_Pencil_Upon_A_Stone_In_The_Wall_Of_The_House,_On_The_Island_At_Grasmere
1.ym_-_Just_Done
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
2.01_-_AT_THE_STAR_THEATRE
2.01_-_Mandala_One
2.01_-_On_Books
2.01_-_THE_ADVENT_OF_LIFE
2.01_-_The_Object_of_Knowledge
2.01_-_The_Road_of_Trials
2.01_-_The_Tavern
2.01_-_War.
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_Meeting_With_the_Goddess
2.02_-_On_Letters
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Status_of_Knowledge
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.03_-_The_Purified_Understanding
2.03_-_The_Supreme_Divine
2.04_-_Absence_Of_Secondary_Qualities
2.04_-_ADVICE_TO_ISHAN
2.04_-_On_Art
2.04_-_The_Secret_of_Secrets
2.05_-_Aspects_of_Sadhana
2.05_-_Habit_3__Put_First_Things_First
2.05_-_On_Poetry
2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
2.06_-_Two_Tales_of_Seeking_and_Losing
2.06_-_Union_with_the_Divine_Consciousness_and_Will
2.06_-_WITH_VARIOUS_DEVOTEES
2.06_-_Works_Devotion_and_Knowledge
2.07_-_BANKIM_CHANDRA
2.07_-_I_Also_Try_to_Tell_My_Tale
2.07_-_The_Knowledge_and_the_Ignorance
2.07_-_The_Mother__Relations_with_Others
2.08_-_AT_THE_STAR_THEATRE_(II)
2.09_-_The_Pantacle
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
2.1.02_-_Love_and_Death
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.10_-_On_Vedic_Interpretation
2.10_-_THE_MASTER_AND_NARENDRA
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.1.1_-_The_Nature_of_the_Vital
2.11_-_The_Vision_of_the_World-Spirit_-_The_Double_Aspect
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.12_-_On_Miracles
2.12_-_THE_MASTERS_REMINISCENCES
2.12_-_The_Origin_of_the_Ignorance
2.12_-_The_Way_and_the_Bhakta
2.1.3.3_-_Reading
2.13_-_On_Psychology
2.13_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.1.3_-_Wrong_Movements_of_the_Vital
2.14_-_AT_RAMS_HOUSE
2.14_-_The_Unpacking_of_God
2.1.5.1_-_Study_of_Works_of_Sri_Aurobindo_and_the_Mother
2.15_-_CAR_FESTIVAL_AT_BALARMS_HOUSE
2.15_-_On_the_Gods_and_Asuras
2.15_-_Power_of_Right_Attitude
2.16_-_ON_SCHOLARS
2.16_-_The_15th_of_August
2.16_-_The_Magick_Fire
2.16_-_VISIT_TO_NANDA_BOSES_HOUSE
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.18_-_January_1939
2.19_-_THE_MASTER_AND_DR._SARKAR
22.05_-_On_The_Brink(2)
2.20_-_The_Lower_Triple_Purusha
2.20_-_THE_MASTERS_TRAINING_OF_HIS_DISCIPLES
2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR
2.21_-_Towards_the_Supreme_Secret
2.2.2_-_The_Mandoukya_Upanishad
2.22_-_The_Supreme_Secret
2.2.3_-_Depression_and_Despondency
2.2.3_-_The_Aitereya_Upanishad
2.23_-_THE_MASTER_AND_BUDDHA
2.24_-_Gnosis_and_Ananda
2.24_-_The_Evolution_of_the_Spiritual_Man
2.24_-_THE_MASTERS_LOVE_FOR_HIS_DEVOTEES
2.24_-_The_Message_of_the_Gita
2.25_-_AFTER_THE_PASSING_AWAY
2.26_-_Samadhi
2.26_-_The_Ascent_towards_Supermind
2.27_-_The_Gnostic_Being
2.28_-_Rajayoga
2.28_-_The_Divine_Life
2.3.02_-_The_Supermind_or_Supramental
2.3.04_-_The_Mother's_Force
2.3.1.10_-_Inspiration_and_Effort
2.3.3_-_Anger_and_Violence
2.3.4_-_Fear
24.01_-_Narads_Visit_to_King_Aswapathy
2.4.02_-_Bhakti,_Devotion,_Worship
24.05_-_Vision_of_Dante
2.4.1_-_Human_Relations_and_the_Spiritual_Life
27.04_-_A_Vision
29.03_-_In_Her_Company
29.04_-_Mothers_Playground
29.06_-_There_is_also_another,_similar_or_parallel_story_in_the_Veda_about_the_God_Agni,_about_the_disappearance_of_this
2_-_Other_Hymns_to_Agni
3.00.2_-_Introduction
30.05_-_Rhythm_in_Poetry
30.14_-_Rabindranath_and_Modernism
3.01_-_Fear_of_God
3.01_-_Love_and_the_Triple_Path
3.01_-_Proem
3.01_-_Sincerity
3.01_-_The_Soul_World
3.01_-_Towards_the_Future
3.02_-_King_and_Queen
3.02_-_Nature_And_Composition_Of_The_Mind
3.02_-_The_Great_Secret
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
3.03_-_ON_INVOLUNTARY_BLISS
3.03_-_SULPHUR
3.03_-_THE_MODERN_EARTH
3.04_-_LUNA
3.04_-_The_Flowers
3.05_-_SAL
3.08_-_Purification
3.09_-_Of_Silence_and_Secrecy
3.09_-_THE_RETURN_HOME
3.1.01_-_Invitation
3.1.02_-_Spiritual_Evolution_and_the_Supramental
31.06_-_Jagadish_Chandra_Bose
3.10_-_Of_the_Gestures
3.1.14_-_Vedantin.s_Prayer
3.11_-_Spells
3.1.23_-_The_Rishi
3.1.24_-_In_the_Moonlight
3.1.3_-_Difficulties_of_the_Physical_Being
3.13_-_Of_the_Banishings
3.16.1_-_Of_the_Oath
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
31_Hymns_to_the_Star_Goddess
3.2.01_-_On_Ideals
3.2.02_-_Vision
3.2.03_-_Jainism_and_Buddhism
3.2.03_-_To_the_Ganges
3.2.04_-_The_Conservative_Mind_and_Eastern_Progress
32.06_-_The_Novel_Alchemy
3.2.1_-_Food
3.21_-_Of_Black_Magic
3.2.3_-_Dreams
33.01_-_The_Initiation_of_Swadeshi
33.03_-_Muraripukur_-_I
33.05_-_Muraripukur_-_II
33.09_-_Shyampukur
33.11_-_Pondicherry_II
33.12_-_Pondicherry_Cyclone
33.13_-_My_Professors
33.17_-_Two_Great_Wars
33.18_-_I_Bow_to_the_Mother
3.3.1_-_Illness_and_Health
3.4.03_-_Materialism
3.4.2_-_Guru_Yoga
3-5_Full_Circle
37.01_-_Yama_-_Nachiketa_(Katha_Upanishad)
37.06_-_Indra_-_Virochana_and_Prajapati
3.7.1.04_-_Rebirth_and_Soul_Evolution
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.08_-_Karma
3.7.1.12_-_Karma_and_Justice
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
38.01_-_Asceticism_and_Renunciation
39.09_-_Just_Be_There_Where_You_Are
3_-_Commentaries_and_Annotated_Translations
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.03_-_The_Senses_And_Mental_Pictures
4.04_-_Conclusion
4.04_-_THE_REGENERATION_OF_THE_KING
4.05_-_THE_DARK_SIDE_OF_THE_KING
4.05_-_The_Passion_Of_Love
4.06_-_RETIRED
4.09_-_REGINA
4.1.1_-_The_Difficulties_of_Yoga
4.13_-_ON_THE_HIGHER_MAN
4.15_-_ON_SCIENCE
4.18_-_THE_ASS_FESTIVAL
4.1_-_Jnana
4.2.01_-_The_Mother_of_Dreams
4.20_-_THE_SIGN
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.23_-_The_supramental_Instruments_--_Thought-process
4.2.4.09_-_Psychic_Tears_or_Weeping
4.24_-_The_supramental_Sense
4.2.4_-_Time_and_CHange_of_the_Nature
4.25_-_Towards_the_supramental_Time_Vision
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2_-_Attacks_by_the_Hostile_Forces
4.3.4_-_Accidents,_Possession,_Madness
4.43_-_Chapter_Three
5.01_-_ADAM_AS_THE_ARCANE_SUBSTANCE
5.01_-_EPILOGUE
5.01_-_The_Dakini,_Salgye_Du_Dalma
5.03_-_ADAM_AS_THE_FIRST_ADEPT
5.03_-_The_World_Is_Not_Eternal
5.04_-_Three_Dreams
5.05_-_Origins_Of_Vegetable_And_Animal_Life
5.05_-_Supermind_and_Humanity
5.06_-_Origins_And_Savage_Period_Of_Mankind
5.07_-_Beginnings_Of_Civilization
5.1.01.1_-_The_Book_of_the_Herald
5.1.01.2_-_The_Book_of_the_Statesman
5.1.01.3_-_The_Book_of_the_Assembly
5.1.01.4_-_The_Book_of_Partings
5.1.01.5_-_The_Book_of_Achilles
5.1.01.6_-_The_Book_of_the_Chieftains
5.1.01.7_-_The_Book_of_the_Woman
5.1.01.8_-_The_Book_of_the_Gods
5.1.01.9_-_Book_IX
5.1.02_-_Ahana
5.2.01_-_The_Descent_of_Ahana
5.4.01_-_Notes_on_Root-Sounds
5.4.01_-_Occult_Knowledge
5.4.02_-_Occult_Powers_or_Siddhis
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.02_-_Great_Meteorological_Phenomena,_Etc
6.04_-_The_Plague_Athens
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.09_-_Imaginary_Visions
7.02_-_Courage
7.04_-_Self-Reliance
7.05_-_Patience_and_Perseverance
7.08_-_Sincerity
7.12_-_The_Giver
7.14_-_Modesty
7.15_-_The_Family
7.3.10_-_The_Lost_Boat
7.4.03_-_The_Cosmic_Dance
7.5.29_-_The_Universal_Incarnation
7.5.51_-_Light
7_-_Yoga_of_Sri_Aurobindo
Aeneid
A_God's_Labour
Appendix_4_-_Priest_Spells
A_Secret_Miracle
Blazing_P1_-_Preconventional_consciousness
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
Book_1_-_The_Council_of_the_Gods
BOOK_I._-_Augustine_censures_the_pagans,_who_attributed_the_calamities_of_the_world,_and_especially_the_sack_of_Rome_by_the_Goths,_to_the_Christian_religion_and_its_prohibition_of_the_worship_of_the_gods
BOOK_III._-_The_external_calamities_of_Rome
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
BOOK_IV._-_That_empire_was_given_to_Rome_not_by_the_gods,_but_by_the_One_True_God
Book_of_Exodus
Book_of_Genesis
Book_of_Imaginary_Beings_(text)
Book_of_Proverbs
BOOK_VII._-_Of_the_select_gods_of_the_civil_theology,_and_that_eternal_life_is_not_obtained_by_worshipping_them
BOOK_VI._-_Of_Varros_threefold_division_of_theology,_and_of_the_inability_of_the_gods_to_contri_bute_anything_to_the_happiness_of_the_future_life
BOOK_XI._-_Augustine_passes_to_the_second_part_of_the_work,_in_which_the_origin,_progress,_and_destinies_of_the_earthly_and_heavenly_cities_are_discussed.Speculations_regarding_the_creation_of_the_world
BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin
BOOK_XII._-_Of_the_creation_of_angels_and_men,_and_of_the_origin_of_evil
BOOK_XIV._-_Of_the_punishment_and_results_of_mans_first_sin,_and_of_the_propagation_of_man_without_lust
BOOK_X._-_Porphyrys_doctrine_of_redemption
BOOK_XVII._-_The_history_of_the_city_of_God_from_the_times_of_the_prophets_to_Christ
BOOK_XVI._-_The_history_of_the_city_of_God_from_Noah_to_the_time_of_the_kings_of_Israel
BOOK_XV._-_The_progress_of_the_earthly_and_heavenly_cities_traced_by_the_sacred_history
BOOK_XXII._-_Of_the_eternal_happiness_of_the_saints,_the_resurrection_of_the_body,_and_the_miracles_of_the_early_Church
BOOK_XXI._-_Of_the_eternal_punishment_of_the_wicked_in_hell,_and_of_the_various_objections_urged_against_it
Chapter_II_-_WHICH_TREATS_OF_THE_FIRST_SALLY_THE_INGENIOUS_DON_QUIXOTE_MADE_FROM_HOME
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_III
COSA_-_BOOK_V
COSA_-_BOOK_VI
COSA_-_BOOK_X
Deutsches_Requiem
Diamond_Sutra_1
Emma_Zunz
ENNEAD_01.08_-_Of_the_Nature_and_Origin_of_Evils.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.05_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
For_a_Breath_I_Tarry
Guru_Granth_Sahib_first_part
IS_-_Chapter_1
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
Meno
MoM_References
P.11_-_MAGICAL_WEAPONS
Phaedo
Prayers_and_Meditations_by_Baha_u_llah_text
r1909_06_18
r1912_07_23
r1912_11_28
r1912_12_06
r1913_01_13
r1913_01_14
r1914_03_14
r1914_03_23
r1914_03_24
r1914_03_25
r1914_03_26
r1914_07_08
Sayings_of_Sri_Ramakrishna_(text)
Story_of_the_Warrior_and_the_Captive
Symposium_translated_by_B_Jowett
Tablets_of_Baha_u_llah_text
Talks_001-025
Talks_600-652
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
Theaetetus
The_Aleph
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Book_of_Certitude_-_P1
The_Book_of_Certitude_-_P2
The_Book_of_Job
The_Book_of_Joshua
The_Book_of_Sand
The_Book_of_the_Prophet_Isaiah
The_Book_of_the_Prophet_Micah
The_Divine_Names_Text_(Dionysis)
The_Dream_of_a_Ridiculous_Man
The_Dwellings_of_the_Philosophers
the_Eternal_Wisdom
The_First_Epistle_of_Paul_to_the_Corinthians
The_Garden_of_Forking_Paths_1
The_Garden_of_Forking_Paths_2
The_Gold_Bug
The_Gospel_According_to_John
The_Gospel_According_to_Luke
The_Gospel_According_to_Mark
The_Gospel_According_to_Matthew
The_Gospel_of_Thomas
The_House_of_Asterion
The_Immortal
The_Logomachy_of_Zos
The_One_Who_Walks_Away
The_Pilgrims_Progress
The_Poems_of_Cold_Mountain
The_Revelation_of_Jesus_Christ_or_the_Apocalypse
The_Riddle_of_this_World
The_Shadow_Out_Of_Time
The_Waiting
Thus_Spoke_Zarathustra_text
Verses_of_Vemana

PRIMARY CLASS

object
SIMILAR TITLES
closed door
doo
door
The Doors of Perception + Heaven and Hell
the glass door

DEFINITIONS


TERMS STARTING WITH

doob grass ::: --> A perennial, creeping grass (Cynodon dactylon), highly prized, in Hindostan, as food for cattle, and acclimated in the United States.

doodle ::: n. --> A trifler; a simple fellow.

doodlesack ::: n. --> The Scotch bagpipe.

doole ::: n. --> Sorrow; dole.

doolies ::: pl. --> of Dooly

dooly ::: n. --> A kind of litter suspended from men&

doom ::: 1. Fate, especially a tragic or ruinous one. 2. Inevitable destruction or ruin. 3. A judgement, decision, or sentence, esp. an unfavourable one. doom"s, doomed, doom-crack.

doomage ::: n. --> A penalty or fine for neglect.

doomed ::: imp. & p. p. --> of Doom

doomful ::: a. --> Full of condemnation or destructive power.

dooming ::: p. pr. & vb. n. --> of Doom

doom palm ::: --> A species of palm tree (Hyphaene Thebaica), highly valued for the fibrous pulp of its fruit, which has the flavor of gingerbread, and is largely eaten in Egypt and Abyssinia.

doomsday ::: n. --> A day of sentence or condemnation; day of death.
The day of the final judgment.


doomsman ::: n. --> A judge; an umpire.

doomster ::: n. --> Same as Dempster.

doom ::: v. t. --> Judgment; judicial sentence; penal decree; condemnation.
That to which one is doomed or sentenced; destiny or fate, esp. unhappy destiny; penalty.
Ruin; death.
Discriminating opinion or judgment; discrimination; discernment; decision.
To judge; to estimate or determine as a judge.
To pronounce sentence or judgment on; to condemn; to


doo ::: n. --> A dove.

doop ::: n. --> A little copper cup in which a diamond is held while being cut.

doorcase ::: n. --> The surrounding frame into which a door shuts.

doorcheek ::: n. --> The jamb or sidepiece of a door.

doorga ::: n. --> A Hindoo divinity, the consort of Siva, represented with ten arms.

dooring ::: n. --> The frame of a door.

door-in-the-face technique: a technique used to induce compliance, whereby individuals are first asked a large favour, followed by a smaller favour, which is more likely to be followed.

doorkeeper ::: n. --> One who guards the entrance of a house or apartment; a porter; a janitor.

doorless ::: a. --> Without a door.

doornail ::: n. --> The nail or knob on which in ancient doors the knocker struck; -- hence the old saying, "As dead as a doornail."

door ::: n. --> An opening in the wall of a house or of an apartment, by which to go in and out; an entrance way.
The frame or barrier of boards, or other material, usually turning on hinges, by which an entrance way into a house or apartment is closed and opened.
Passage; means of approach or access.
An entrance way, but taken in the sense of the house or apartment to which it leads.


doorplane ::: n. --> A plane on a door, giving the name, and sometimes the employment, of the occupant.

doorpost ::: n. --> The jamb or sidepiece of a doorway.

doorsill ::: n. --> The sill or threshold of a door.

doors of liberation. See VIMOKsAMUKHA.

doors of liberation

doorstead ::: n. --> Entrance or place of a door.

doorstep ::: n. --> The stone or plank forming a step before an outer door.

doorstone ::: n. --> The stone forming a threshold.

doorstop ::: n. --> The block or strip of wood or similar material which stops, at the right place, the shutting of a door.

doorstop ::: Used to describe equipment that is non-functional and halfway expected to remain so, especially obsolete equipment kept around for political reasons or ostensibly as a backup. When we get another Wyse-50 in here, that ADM 3 will turn into a doorstop.Compare boat anchor.[Jargon File]

doorstop Used to describe equipment that is non-functional and halfway expected to remain so, especially obsolete equipment kept around for political reasons or ostensibly as a backup. "When we get another Wyse-50 in here, that ADM 3 will turn into a doorstop." Compare {boat anchor}. [{Jargon File}]

doorway ::: n. --> The passage of a door; entrance way into a house or a room.

dooryard ::: n. --> A yard in front of a house or around the door of a house.

Dooced "jargon" Losing your job because of something posted on a personal website. After {(http://dooce.com/)} where Heather Armstrong posted details about her job. (2012-04-13)

Doolittle, Hilda (“H. D.”). Tribute to the Angels. New

Doolittle’s) poem “Sagesse” and in Ambelain, La

Doolittle’s) poem “Sagesse” and listed among the

DOOM ::: (games) A simulated 3D moster-hunting action game for IBM PCs, created and published by id Software. The original press release was dated January 1993. A cut-down shareware version v1.0 was released on 10 December 1993 and again with some bug-fixes, as v1.4 in June 1994.DOOM is similar to Wolfenstein 3d (id Software, Apogee) but has better texture mapping; walls can be at any angle, of any thickness and have windows; lighting 486/33); DOOM isn't just a collection of connected closed rooms like Wolfenstein but sounds can travel anywhere and alert monsters of your approach.The shareware version is available from these sites: , , .A FAQ by Hank Leukart: , . . .Usenet newsgroups: rec.games.computer.doom.announce, rec.games.computer.doom.editing, rec.games.computer.doom.help, comp.sys.ibm.pc.games.action, comp.sys.ibm.pc.games.announce, comp.sys.ibm.pc.games.misc.Mailing List: (sub DOOML in the message body, no subject).Telephone: +44 (1222) 362 361 - the UK's first multi-player DOOM and games server. (1994-12-14)

DOOM "games" A simulated 3D moster-hunting action game for {IBM PCs}, created and published by {id Software}. The original press release was dated January 1993. A cut-down shareware version v1.0 was released on 10 December 1993 and again with some bug-fixes, as v1.4 in June 1994. DOOM is similar to Wolfenstein 3d (id Software, Apogee) but has better {texture mapping}; walls can be at any angle, of any thickness and have windows; lighting can fade into the distance or come from point sources; floors and ceilings can be of any height; many surfaces are animated; up to four players can play over a network or two by serial link; it has a high {frame rate} (comparable to TV on a {486}/33); DOOM isn't just a collection of connected closed rooms like Wolfenstein but sounds can travel anywhere and alert monsters of your approach. The shareware version is available from these sites: {Cactus (ftp://cactus.org/pub/IHHD/multi-player/)}, {Manitoba (ftp://ftp.cc.umanitoba.ca/pub/doom/)}, {UK (ftp://ftp.demon.co.uk/pub/ibmpc/games/id/)}, {South Africa (ftp://ftp.sun.ac.za/pub/msdos/games/id/)}, {UWP ftp (ftp://archive.uwp.edu/pub/msdos/games/id/)}, {UWP http (http://archive.uwp.edu/pub/msdos/games/id/)}, {Finland (ftp://ftp.funet.fi/pub/msdos/games/id)}, {Washington (ftp://wuarchive.wustl.edu/pub/MSDOS_UPLOADS/games/doom)}. A {FAQ} by Hank Leukart: {UWP (ftp://ftp.uwp.edu/pub/msdos/games/id/home-brew/doom)}, {Washington (ftp://wuarchive.wustl.edu/pub/MSDOS_UPLOADS/games/doomstuff)}. {FAQ on WWW (http://venom.st.hmc.edu/~tkelly/doomfaq/intro.html)}. {Other links (http://gamesdomain.co.uk/descript/doom.html)}. {Usenet} newsgroups: {news:rec.games.computer.doom.announce}, {news:rec.games.computer.doom.editing}, {news:rec.games.computer.doom.help}, {news:rec.games.computer.doom.misc}, {news:rec.games.computer.doom.playing}, {news:alt.games.doom}, {news:comp.sys.ibm.pc.games.action}, {news:comp.sys.ibm.pc.games.announce}, {news:comp.sys.ibm.pc.games.misc}. Mailing List: "listserv@cedar.univie.ac.at" ("sub DOOML" in the message body, no subject). Telephone: +44 (1222) 362 361 - the UK's first multi-player DOOM and games server. (1994-12-14)

Door of the dead: A special opening made in the wall of a house through which to remove a corpse, in order to prevent the ghost of the deceased from finding its way back to plague the survivors. The door of the dead is usually walled up again after the corpse has been removed.

DOORS {Dynamic Object Oriented Requirements System}

Door to the Human Kingdom Theosophical term expressing the idea that no more entities below the human stage will evolve into human beings in this round. The reason for this is that


TERMS ANYWHERE

adoor ::: --> Alt. of Adoors

adoors ::: --> At the door; of the door; as, out adoors.

aboriginal ::: a. --> First; original; indigenous; primitive; native; as, the aboriginal tribes of America.
Of or pertaining to aborigines; as, a Hindoo of aboriginal blood. ::: n. --> An original inhabitant of any land; one of the


access ::: 1. The ability, right, or permission to approach, enter, speak with, or use; admittance. 2. A way or means of approach; an entrance, channel, passage, or doorway.

accursed ::: lying under a curse or anathema; ill fated; doomed to perdition or misery.

accurst ::: p. p. & a. --> Doomed to destruction or misery; cursed; hence, bad enough to be under the curse; execrable; detestable; exceedingly hateful; -- as, an accursed deed.

addoom ::: v. t. --> To adjudge.

ajar ::: adv. --> Slightly turned or opened; as, the door was standing ajar.
In a state of discord; out of harmony; as, he is ajar with the world.


anteport ::: n. --> An outer port, gate, or door.

  A piece of wood or stone placed beneath a door; a doorsill. Also fig. 2. Fig. A level or point at which something would happen, would cease to happen, or would take effect, become true, etc. (Sri Aurobindo also employs the word as an adj.)

arch ::: 1. An upwardly curved construction, for spanning an opening, consisting of a number of wedgelike stones, bricks, or the like, set with the narrower side toward the opening in such a way that forces on the arch are transmitted as vertical or oblique stresses on either side of the opening, either capable of bearing weight or merely ornamental; 2. Something bowed or curved; any bowlike part: the arch of the foot. 3. An arched roof, door; gateway; vault; fig. the heavens. arches.

arched ::: imp. & p. p. --> of Arch ::: a. --> Made with an arch or curve; covered with an arch; as, an arched door.

architrave ::: n. --> The lower division of an entablature, or that part which rests immediately on the column, esp. in classical architecture. See Column.
The group of moldings, or other architectural member, above and on both sides of a door or other opening, especially if square in form.


art ::: “The highest aim of the aesthetic being is to find the Divine through beauty; the highest Art is that which by an inspired use of significant and interpretative form unseals the doors of the spirit.” The Human Cycle etc.

aryan ::: n. --> One of a primitive people supposed to have lived in prehistoric times, in Central Asia, east of the Caspian Sea, and north of the Hindoo Koosh and Paropamisan Mountains, and to have been the stock from which sprang the Hindoo, Persian, Greek, Latin, Celtic, Teutonic, Slavonic, and other races; one of that ethnological division of mankind called also Indo-European or Indo-Germanic.
The language of the original Aryans.


at ::: prep. --> Primarily, this word expresses the relations of presence, nearness in place or time, or direction toward; as, at the ninth hour; at the house; to aim at a mark. It is less definite than in or on; at the house may be in or near the house. From this original import are derived all the various uses of at.
A relation of proximity to, or of presence in or on, something; as, at the door; at your shop; at home; at school; at hand; at sea and on land.


babu ::: n. --> A Hindoo gentleman; a native clerk who writes English; also, a Hindoo title answering to Mr. or Esquire.

backdoor ::: a. --> Acting from behind and in concealment; as, backdoor intrigues.

back door ::: --> A door in the back part of a building; hence, an indirect way.

back door "security" (Or "{trap door}", "{wormhole}"). A hole in the security of a system deliberately left in place by designers or maintainers. The motivation for such holes is not always sinister; some {operating systems}, for example, come out of the box with privileged accounts intended for use by field service technicians or the vendor's maintenance programmers. See also {iron box}, {cracker}, {worm}, {logic bomb}. Historically, back doors have often lurked in systems longer than anyone expected or planned, and a few have become widely known. The infamous {RTM} worm of late 1988, for example, used a back door in the {BSD} Unix "sendmail(8)" {utility}. {Ken Thompson}'s 1983 Turing Award lecture to the {ACM} revealed the existence of a back door in early {Unix} versions that may have qualified as the most fiendishly clever security hack of all time. The C compiler contained code that would recognise when the "login" command was being recompiled and insert some code recognizing a password chosen by Thompson, giving him entry to the system whether or not an account had been created for him. Normally such a back door could be removed by removing it from the source code for the compiler and recompiling the compiler. But to recompile the compiler, you have to *use* the compiler - so Thompson also arranged that the compiler would *recognise when it was compiling a version of itself*, and insert into the recompiled compiler the code to insert into the recompiled "login" the code to allow Thompson entry - and, of course, the code to recognise itself and do the whole thing again the next time around! And having done this once, he was then able to recompile the compiler from the original sources; the hack perpetuated itself invisibly, leaving the back door in place and active but with no trace in the sources. The talk that revealed this truly moby hack was published as ["Reflections on Trusting Trust", "Communications of the ACM 27", 8 (August 1984), pp. 761--763]. [{Jargon File}] (1995-04-25)

bang ::: v. t. --> To beat, as with a club or cudgel; to treat with violence; to handle roughly.
To beat or thump, or to cause ( something) to hit or strike against another object, in such a way as to make a loud noise; as, to bang a drum or a piano; to bang a door (against the doorpost or casing) in shutting it.
To cut squarely across, as the tail of a hors, or the forelock of human beings; to cut (the hair).


banian ::: n. --> A Hindoo trader, merchant, cashier, or money changer.
A man&


barker ::: n. --> An animal that barks; hence, any one who clamors unreasonably.
One who stands at the doors of shops to urg/ passers by to make purchases.
A pistol.
The spotted redshank.
One who strips trees of their bark.


bar ::: n. --> A piece of wood, metal, or other material, long in proportion to its breadth or thickness, used as a lever and for various other purposes, but especially for a hindrance, obstruction, or fastening; as, the bars of a fence or gate; the bar of a door.
An indefinite quantity of some substance, so shaped as to be long in proportion to its breadth and thickness; as, a bar of gold or of lead; a bar of soap.
Anything which obstructs, hinders, or prevents; an


barringout ::: n. --> The act of closing the doors of a schoolroom against a schoolmaster; -- a boyish mode of rebellion in schools.

Barth, Karl: (1886-1968) Swiss theologian, widely influential among current social pessimists. God, he holds, is wholly other than man, not apprehensible by man's reason nor attainable by human endeavor. Christianity is a revealed and supernatural religion. Man must trust God's plan of salvation or be doomed to utter ruin. God is the sole judge and his judgments are beyond man's attainments. The Barthian position is called "crisis theology" (crisis, the Greek word for judgment) and "dialectical theology" (because of the emphasis upon the contradict on between God and this world). For a summary of Barth's position see The Knowledge of God and the Service of God (1939). -- V.F.

battledoor ::: n. --> An instrument, with a handle and a flat part covered with parchment or crossed with catgut, used to strike a shuttlecock in play; also, the play of battledoor and shuttlecock.
A child&


doob grass ::: --> A perennial, creeping grass (Cynodon dactylon), highly prized, in Hindostan, as food for cattle, and acclimated in the United States.

doodle ::: n. --> A trifler; a simple fellow.

doodlesack ::: n. --> The Scotch bagpipe.

doole ::: n. --> Sorrow; dole.

doolies ::: pl. --> of Dooly

dooly ::: n. --> A kind of litter suspended from men&

doom ::: 1. Fate, especially a tragic or ruinous one. 2. Inevitable destruction or ruin. 3. A judgement, decision, or sentence, esp. an unfavourable one. doom"s, doomed, doom-crack.

doomage ::: n. --> A penalty or fine for neglect.

doomed ::: imp. & p. p. --> of Doom

doomful ::: a. --> Full of condemnation or destructive power.

dooming ::: p. pr. & vb. n. --> of Doom

doom palm ::: --> A species of palm tree (Hyphaene Thebaica), highly valued for the fibrous pulp of its fruit, which has the flavor of gingerbread, and is largely eaten in Egypt and Abyssinia.

doomsday ::: n. --> A day of sentence or condemnation; day of death.
The day of the final judgment.


doomsman ::: n. --> A judge; an umpire.

doomster ::: n. --> Same as Dempster.

doom ::: v. t. --> Judgment; judicial sentence; penal decree; condemnation.
That to which one is doomed or sentenced; destiny or fate, esp. unhappy destiny; penalty.
Ruin; death.
Discriminating opinion or judgment; discrimination; discernment; decision.
To judge; to estimate or determine as a judge.
To pronounce sentence or judgment on; to condemn; to


doo ::: n. --> A dove.

doop ::: n. --> A little copper cup in which a diamond is held while being cut.

doorcase ::: n. --> The surrounding frame into which a door shuts.

doorcheek ::: n. --> The jamb or sidepiece of a door.

doorga ::: n. --> A Hindoo divinity, the consort of Siva, represented with ten arms.

dooring ::: n. --> The frame of a door.

doorkeeper ::: n. --> One who guards the entrance of a house or apartment; a porter; a janitor.

doorless ::: a. --> Without a door.

doornail ::: n. --> The nail or knob on which in ancient doors the knocker struck; -- hence the old saying, "As dead as a doornail."

door ::: n. --> An opening in the wall of a house or of an apartment, by which to go in and out; an entrance way.
The frame or barrier of boards, or other material, usually turning on hinges, by which an entrance way into a house or apartment is closed and opened.
Passage; means of approach or access.
An entrance way, but taken in the sense of the house or apartment to which it leads.


doorplane ::: n. --> A plane on a door, giving the name, and sometimes the employment, of the occupant.

doorpost ::: n. --> The jamb or sidepiece of a doorway.

doorsill ::: n. --> The sill or threshold of a door.

doorstead ::: n. --> Entrance or place of a door.

doorstep ::: n. --> The stone or plank forming a step before an outer door.

doorstone ::: n. --> The stone forming a threshold.

doorstop ::: n. --> The block or strip of wood or similar material which stops, at the right place, the shutting of a door.

doorstop Used to describe equipment that is non-functional and halfway expected to remain so, especially obsolete equipment kept around for political reasons or ostensibly as a backup. "When we get another Wyse-50 in here, that ADM 3 will turn into a doorstop." Compare {boat anchor}. [{Jargon File}]

doorway ::: n. --> The passage of a door; entrance way into a house or a room.

dooryard ::: n. --> A yard in front of a house or around the door of a house.

beakhead ::: n. --> An ornament used in rich Norman doorways, resembling a head with a beak.
A small platform at the fore part of the upper deck of a vessel, which contains the water closets of the crew.
Same as Beak, 3.


behind ::: a. --> On the side opposite the front or nearest part; on the back side of; at the back of; on the other side of; as, behind a door; behind a hill.
Left after the departure of, whether this be by removing to a distance or by death.
Left a distance by, in progress of improvement Hence: Inferior to in dignity, rank, knowledge, or excellence, or in any achievement.


betty ::: n. --> A short bar used by thieves to wrench doors open.
A name of contempt given to a man who interferes with the duties of women in a household, or who occupies himself with womanish matters.
A pear-shaped bottle covered round with straw, in which olive oil is sometimes brought from Italy; -- called by chemists a Florence flask.


bhunder ::: n. --> An Indian monkey (Macacus Rhesus), protected by the Hindoos as sacred. See Rhesus.

BIFF /bif/ (Or "B1FF", from {Usenet}) The most famous {pseudo}, and the prototypical {newbie}. Articles from BIFF are characterised by all uppercase letters sprinkled liberally with bangs, typos, "cute" misspellings (EVRY BUDY LUVS GOOD OLD BIFF CUZ HE'S A K00L DOOD AN HE RITES REEL AWESUM THINGZ IN CAPITULL LETTRS LIKE THIS!!!), use (and often misuse) of fragments of {chat} abbreviations, a long {sig block} (sometimes even a {doubled sig}), and unbounded naivete. BIFF posts articles using his elder brother's VIC-20. BIFF's location is a mystery, as his articles appear to come from a variety of sites. However, {BITNET} seems to be the most frequent origin. The theory that BIFF is a denizen of BITNET is supported by BIFF's (unfortunately invalid) {electronic mail address}: "BIFF@BIT.NET". [1993: Now It Can Be Told! My spies inform me that BIFF was originally created by Joe Talmadge "jat@cup.hp.com", also the author of the infamous and much-plagiarised "Flamer's Bible". The BIFF filter he wrote was later passed to Richard Sexton, who posted BIFFisms much more widely. Versions have since been posted for the amusement of the net at large. - ESR] [{Jargon File}] (1997-09-22)

bit-paired keyboard "hardware" (Obsolete, or "bit-shift keyboard") A non-standard keyboard layout that seems to have originated with the {Teletype} {ASR-33} and remained common for several years on early computer equipment. The ASR-33 was a mechanical device (see {EOU}), so the only way to generate the character codes from keystrokes was by some physical linkage. The design of the ASR-33 assigned each character key a basic pattern that could be modified by flipping bits if the SHIFT or the CTRL key was pressed. In order to avoid making the thing more of a Rube Goldberg {kluge} than it already was, the design had to group characters that shared the same basic {bit pattern} on one key. Looking at the {ASCII} chart, we find: high low bits bits 0000 0001 0010 0011 0100 0101 0110 0111 1000 1001 010    !  "  

black art A collection of arcane, unpublished, and (by implication) mostly ad-hoc techniques developed for a particular application or systems area (compare {black magic}). VLSI design and compiler code optimisation were (in their beginnings) considered classic examples of black art; as theory developed they became {deep magic}, and once standard textbooks had been written, became merely {heavy wizardry}. The huge proliferation of formal and informal channels for spreading around new computer-related technologies during the last twenty years has made both the term "black art" and what it describes less common than formerly. See also {voodoo programming}. [{Jargon File}]

black magic "jargon" (Or "{FM}") A technique that works, though nobody really understands why. More obscure than {voodoo programming}, which may be done by {cookbook}. Compare {black art}, {deep magic}, and {magic number}. (2001-04-30)

blind ::: adj. 1. Unable to see; lacking the sense of sight; sightless. Also fig. 2. Unwilling or unable to perceive or understand. 3. Lacking all consciousness or awareness. 4. Not having or based on reason or intelligence; absolute and unquestioning. 5. Not characterized or determined by reason or control. 6. Purposeless; fortuitous, random. 7. Undiscriminating; heedless; reckless. 8. Enveloped in darkness; dark, dim, obscure. 9. Dense enough to form a screen. 10. Covered or concealed from sight; hidden from immediate view. 11. Having no openings or passages for light; (a window or door) walled up. blindest, half-blind. v. 12. To deprive of sight permanently or temporarily. 13. To make sightless momentarily; dazzle. blinded.* n. 14. A blind person, esp. as pl., those who are blind. 15. Fig.* Any thing or action intended to conceal one"s real intention; a pretence, a pretext; subterfuge.

boat anchor 1. Like {doorstop} but more severe; implies that the offending hardware is irreversibly dead or useless. "That was a working motherboard once. One lightning strike later, instant boat anchor!" 2. A person who just takes up space. 3. Obsolete but still working hardware, especially when used of an old S100-bus hobbyist system; originally a term of annoyance, but became more and more affectionate as the hardware became more and more obsolete. [{Jargon File}]

bolt ::: n. --> A shaft or missile intended to be shot from a crossbow or catapult, esp. a short, stout, blunt-headed arrow; a quarrel; an arrow, or that which resembles an arrow; a dart.
Lightning; a thunderbolt.
A strong pin, of iron or other material, used to fasten or hold something in place, often having a head at one end and screw thread cut upon the other end.
A sliding catch, or fastening, as for a door or gate; the


bookcase ::: n. --> A case with shelves for holding books, esp. one with glazed doors.

bradoon ::: n. --> Same as Bridoon.

brahma ::: n. --> The One First Cause; also, one of the triad of Hindoo gods. The triad consists of Brahma, the Creator, Vishnu, the Preserver, and Siva, the Destroyer.
A valuable variety of large, domestic fowl, peculiar in having the comb divided lengthwise into three parts, and the legs well feathered. There are two breeds, the dark or penciled, and the light; -- called also Brahmapootra.


brahmin ::: n. --> A person of the highest or sacerdotal caste among the Hindoos.

brahmo-somaj ::: n. --> A modern reforming theistic sect among the Hindoos.

bridoon ::: n. --> The snaffle and rein of a military bridle, which acts independently of the bit, at the pleasure of the rider. It is used in connection with a curb bit, which has its own rein.

buddhism ::: n. --> The religion based upon the doctrine originally taught by the Hindoo sage Gautama Siddartha, surnamed Buddha, "the awakened or enlightened," in the sixth century b. c., and adopted as a religion by the greater part of the inhabitants of Central and Eastern Asia and the Indian Islands. Buddha&

bush ::: n. --> A thicket, or place abounding in trees or shrubs; a wild forest.
A shrub; esp., a shrub with branches rising from or near the root; a thick shrub or a cluster of shrubs.
A shrub cut off, or a shrublike branch of a tree; as, bushes to support pea vines.
A shrub or branch, properly, a branch of ivy (as sacred to Bacchus), hung out at vintners&


button ::: n. --> A knob; a small ball; a small, roundish mass.
A catch, of various forms and materials, used to fasten together the different parts of dress, by being attached to one part, and passing through a slit, called a buttonhole, in the other; -- used also for ornament.
A bud; a germ of a plant.
A piece of wood or metal, usually flat and elongated, turning on a nail or screw, to fasten something, as a door.


cad ::: n. --> A person who stands at the door of an omnibus to open and shut it, and to receive fares; an idle hanger-on about innyards.
A lowbred, presuming person; a mean, vulgar fellow.


camp-fires ::: outdoor fires for warmth or cooking, as at a camp.

camp ::: n. 1. A place where tents, huts, or other temporary shelters are set up, as by soldiers, nomads, or travelers. 2. The people using such shelters. 3. Temporary living quarters for soldiers or prisoners. v. 4. To make or set up a camp. or to live temporarily in or as if in a camp or outdoors. 5. To settle down securely and comfortably; become ensconced. camps, camped.

candygrammar "language" A programming-language grammar that is mostly {syntactic sugar}; a play on "candygram". {COBOL}, {Apple Computer}'s {Hypertalk} language, and many {4GLs} share this property. The intent is to be as English-like as possible and thus easier for unskilled people to program. However, {syntax} isn't what makes programming hard; it's the mental effort and organisation required to specify an {algorithm} precisely. Thus "candygrammar" languages are just as difficult to program in, and far more painful for the experienced hacker. {GLS} notes: The overtones from the 1977 Chevy Chase "Jaws" parody on Saturday Night Live should not be overlooked. Someone lurking outside an apartment door tries to get the occupant to open up, while ominous music plays in the background. The last attempt is a half-hearted "Candygram!" When the door is opened, a shark bursts in and chomps the poor occupant. There is a moral here for those attracted to candygrammars. [{Jargon File}] (2004-09-23)

canopy ::: n. --> A covering fixed over a bed, dais, or the like, or carried on poles over an exalted personage or a sacred object, etc. chiefly as a mark of honor.
An ornamental projection, over a door, window, niche, etc.
Also, a rooflike covering, supported on pillars over an altar, a statue, a fountain, etc. ::: v. t.


cardoon ::: n. --> A large herbaceous plant (Cynara Cardunculus) related to the artichoke; -- used in cookery and as a salad.

cargo cult programming "programming, humour" A style of (incompetent) programming dominated by ritual inclusion of code or program structures that serve no real purpose. A cargo cult programmer will usually explain the extra code as a way of working around some bug encountered in the past, but usually neither the bug nor the reason the code apparently avoided the bug was ever fully understood (compare {shotgun debugging}, {voodoo programming}). The term "cargo cult" is a reference to aboriginal religions that grew up in the South Pacific after World War II. The practices of these cults centre on building elaborate mockups of aeroplanes and military style landing strips in the hope of bringing the return of the god-like aeroplanes that brought such marvelous cargo during the war. Hackish usage probably derives from Richard Feynman's characterisation of certain practices as "cargo cult science" in his book "Surely You're Joking, Mr. Feynman" (W. W. Norton & Co, New York 1985, ISBN 0-393-01921-7). [{Jargon File}] (2002-05-28)

Carnegie Mellon University "body, education" (CMU) A university in Pittsburgh, Pennsylvania. {School of Computer Science (http://cs.cmu.edu/Web/FrontDoor.html)}. (1997-06-23)

case ::: n. --> A box, sheath, or covering; as, a case for holding goods; a case for spectacles; the case of a watch; the case (capsule) of a cartridge; a case (cover) for a book.
A box and its contents; the quantity contained in a box; as, a case of goods; a case of instruments.
A shallow tray divided into compartments or "boxes" for holding type.
An inclosing frame; a casing; as, a door case; a window case.


caste ::: n. --> One of the hereditary classes into which the Hindoos are divided according to the laws of Brahmanism.
A separate and fixed order or class of persons in society who chiefly hold intercourse among themselves.


chandoo ::: n. --> An extract or preparation of opium, used in China and India for smoking.

choltry ::: n. --> A Hindoo caravansary.

chore ::: n. --> A small job; in the pl., the regular or daily light work of a household or farm, either within or without doors.
A choir or chorus. ::: v. i. --> To do chores.


clicker ::: n. --> One who stands before a shop door to invite people to buy.
One who as has charge of the work of a companionship.


clicket ::: n. --> The knocker of a door.
A latch key.


close ::: n. --> To stop, or fill up, as an opening; to shut; as, to close the eyes; to close a door.
To bring together the parts of; to consolidate; as, to close the ranks of an army; -- often used with up.
To bring to an end or period; to conclude; to complete; to finish; to end; to consummate; as, to close a bargain; to close a course of instruction.
To come or gather around; to inclose; to encompass; to


coach ::: n. --> A large, closed, four-wheeled carriage, having doors in the sides, and generally a front and back seat inside, each for two persons, and an elevated outside seat in front for the driver.
A special tutor who assists in preparing a student for examination; a trainer; esp. one who trains a boat&


coendoo ::: n. --> The Brazilian porcupine (Cercolades, / Sphingurus, prehensiles), remarkable for its prehensile tail.

COME FROM "programming, humour" A semi-mythical language construct dual to the "go to"; "COME FROM" "label" would cause the referenced label to act as a sort of {trapdoor}, so that if the program ever reached it, control would quietly and {automagically} be transferred to the statement following the "COME FROM". "COME FROM" was first proposed in R.L. Clark's "A Linguistic Contribution to GOTO-less programming", which appeared in a 1973 {Datamation} issue (and was reprinted in the April 1984 issue of "{Communications of the ACM}"). This parodied the then-raging "{structured programming}" {holy wars} (see {considered harmful}). Mythically, some variants are the "assigned COME FROM" and the "computed COME FROM" (parodying some nasty control constructs in {Fortran} and some extended {BASICs}). Of course, {multitasking} (or {nondeterminism}) could be implemented by having more than one "COME FROM" statement coming from the same label. In some ways the {Fortran} "DO" looks like a "COME FROM" statement. After the terminating statement number/"CONTINUE" is reached, control continues at the statement following the DO. Some generous Fortrans would allow arbitrary statements (other than "CONTINUE") for the statement, leading to examples like:   DO 10 I=1,LIMIT C imagine many lines of code here, leaving the C original DO statement lost in the spaghetti...   WRITE(6,10) I,FROB(I) 10 FORMAT(1X,I5,G10.4) in which the trapdoor is just after the statement labelled 10. (This is particularly surprising because the label doesn't appear to have anything to do with the flow of control at all!) While sufficiently astonishing to the unsuspecting reader, this form of "COME FROM" statement isn't completely general. After all, control will eventually pass to the following statement. The implementation of the general form was left to {Univac Fortran}, ca. 1975 (though a roughly similar feature existed on the {IBM 7040} ten years earlier). The statement "AT 100" would perform a "COME FROM 100". It was intended strictly as a debugging aid, with dire consequences promised to anyone so deranged as to use it in production code. More horrible things had already been perpetrated in production languages, however; doubters need only contemplate the "{ALTER}" verb in {COBOL}. {SCL} on {VME} {mainframes} has a similar language construct called "whenever", used like this: whenever x=123345 then S; Meaning whenever variable x reached the value 123345 then execute statement S. "COME FROM" was supported under its own name for the first time 15 years later, in {C-INTERCAL} (see {INTERCAL}, {retrocomputing}); knowledgeable observers are still reeling from the shock. [{Jargon File}] (1998-04-19)

Commodore 65 "computer" (Or Commodore 64DX, C65, C64DX) The last 8-bit computer designed by {Commodore Business Machines}, about 1989-1991. The C65 boasts an {ugly} collection of {custom} {integrated circuits} which makes even the {Amiga} hardware look standard. The core of the C65 {chipset} is the {CSG 4510} and {CSG 4569}. The 4510 is a {65CE02} with two {6526} {CIAs}. The 4569 is equivalent to a combination of the {6569} VIC-II and the {MMU} of the {Commodore 64}. The C65 also has a {DMA controller} (Commodore's purpose built {DMAgic}) which also functions as a simple {blitter}, and a {floppy controller} for the internal {Commodore 1581}-like disk drive. The floppy controller, known as the {F011}, supports seven drives (though the {DOS} only supports 2). The {4510} supports all the {C64} {video modes}, plus an 80 column text mode, and {bitplane} modes. The bitplane modes can use up to eight bitplanes, and {resolutions} of up to 1280 x 400. The {palette} is 12-bit like the {Amiga 500}. It also has two SID's (MOS 8580/6581) for stereo audio. The C65 has two busses, D and E, with 64 {kilobytes} of {RAM} on each. The VIC-III can access the D-bus while the CPU accesses the E-bus, and then they can swap around. This effectively makes the whole 8MB {address space} both {chip ram} and {fast ram}. {RAM} expansion is accomplished through a {trap door} slot in the bottom which uses a {grock} of a connector. The C65 has a {C128}-like native mode, where all of the new features are enabled, and the CPU runs at 3.5 megahertz with its {pipeline} enabled. It also has a C64 {incompatibility mode} which offers approx 50-80% compatibility with C64 software by turning off all its {bells and whistles}. The {bells and whistles} can still be accessed from the C64 mode, which is dissimilar to the C128's inescapable C64 mode. Production of the C65 was dropped only a few weeks before it moved from the Alpha stage, possibly due to Commodore's cash shortage. Commodore estimate that "between 50 and 10000" exist. There are at least three in Australia, about 30 in Germany and "some" in the USA and Canada. (1996-04-07)

concierge ::: n. --> One who keeps the entrance to an edifice, public or private; a doorkeeper; a janitor, male or female.

condemnation ::: n. --> The act of condemning or pronouncing to be wrong; censure; blame; disapprobation.
The act of judicially condemning, or adjudging guilty, unfit for use, or forfeited; the act of dooming to punishment or forfeiture.
The state of being condemned.
The ground or reason of condemning.


condemn ::: v. t. --> To pronounce to be wrong; to disapprove of; to censure.
To declare the guilt of; to make manifest the faults or unworthiness of; to convict of guilt.
To pronounce a judicial sentence against; to sentence to punishment, suffering, or loss; to doom; -- with to before the penalty.
To amerce or fine; -- with in before the penalty.
To adjudge or pronounce to be unfit for use or service;


confinement ::: n. --> Restraint within limits; imprisonment; any restraint of liberty; seclusion.
Restraint within doors by sickness, esp. that caused by childbirth; lying-in.


cookbook "programming" (From amateur electronics and radio) A book of small code segments that the reader can use to do various {magic} things in programs. One current example is the "{PostScript} Language Tutorial and Cookbook" by Adobe Systems, Inc (Addison-Wesley, ISBN 0-201-10179-3), also known as the {Blue Book} which has recipes for things like wrapping text around arbitrary curves and making 3D fonts. Cookbooks, slavishly followed, can lead one into {voodoo programming}, but are useful for hackers trying to {monkey up} small programs in unknown languages. This function is analogous to the role of phrasebooks in human languages. [{Jargon File}] (1994-11-04)

cope ::: n. --> A covering for the head.
Anything regarded as extended over the head, as the arch or concave of the sky, the roof of a house, the arch over a door.
An ecclesiastical vestment or cloak, semicircular in form, reaching from the shoulders nearly to the feet, and open in front except at the top, where it is united by a band or clasp. It is worn in processions and on some other occasions.
An ancient tribute due to the lord of the soil, out of the


cornice ::: n. --> Any horizontal, molded or otherwise decorated projection which crowns or finishes the part to which it is affixed; as, the cornice of an order, pedestal, door, window, or house.

coss ::: n. --> A Hindoo measure of distance, varying from one and a half to two English miles.
A thing (only in phrase below).


crack ::: 1. To break without complete separation of parts; fissure. 2. To break with a sharp snapping sound. doom-crack.

crapaudine ::: n. --> Turning on pivots at the top and bottom; -- said of a door.
An ulcer on the coronet of a horse.


crick ::: n. --> The creaking of a door, or a noise resembling it.
A painful, spasmodic affection of the muscles of some part of the body, as of the neck or back, rendering it difficult to move the part.
A small jackscrew.


crossbar ::: n. --> A transverse bar or piece, as a bar across a door, or as the iron bar or stock which passes through the shank of an anchor to insure its turning fluke down.

crossette ::: n. --> A return in one of the corners of the architrave of a door or window; -- called also ancon, ear, elbow.
The shoulder of a joggled keystone.


cucking stool ::: --> A kind of chair formerly used for punishing scolds, and also dishonest tradesmen, by fastening them in it, usually in front of their doors, to be pelted and hooted at by the mob, but sometimes to be taken to the water and ducked; -- called also a castigatory, a tumbrel, and a trebuchet; and often, but not so correctly, a ducking stool. html{color:

curse ::: n. 1. The expression of a wish that misfortune, evil, doom, etc., befall a person, group, etc. 2. A formula or charm intended to cause such misfortune to another. 3. An evil brought or inflicted upon one. 4. The cause of evil, misfortune, or trouble. 5. A profane or obscene expression or oath. curses. v. 6. To wish harm upon; invoke evil upon. 7. To invoke supernatural powers to bring harm to (someone or something). cursed.

damnatory ::: a. --> Dooming to damnation; condemnatory.

damn ::: v. t. --> To condemn; to declare guilty; to doom; to adjudge to punishment; to sentence; to censure.
To doom to punishment in the future world; to consign to perdition; to curse.
To condemn as bad or displeasing, by open expression, as by denuciation, hissing, hooting, etc. ::: v. i.


deep magic [possibly from C. S. Lewis's "Narnia" books] An awesomely arcane technique central to a program or system, especially one neither generally published nor available to hackers at large (compare {black art}); one that could only have been composed by a true {wizard}. Compiler optimisation techniques and many aspects of {OS} design used to be {deep magic}; many techniques in cryptography, signal processing, graphics, and AI still are. Compare {heavy wizardry}. Especially found in comments of the form "Deep magic begins here.". Compare {voodoo programming}.

demster ::: n. --> A deemster.
An officer whose duty it was to announce the doom or sentence pronounced by the court.


dern ::: n. --> A gatepost or doorpost. ::: a. --> Hidden; concealed; secret.
Solitary; sad.


:::   ". . . desire, wrath and greed, the three powers of the rajasic ego, and these are the threefold doors of Hell. . . .” Essays on the Gita

“… desire, wrath and greed, the three powers of the rajasic ego, and these are the threefold doors of Hell….” Essays on the Gita

destine ::: v. t. --> To determine the future condition or application of; to set apart by design for a future use or purpose; to fix, as by destiny or by an authoritative decree; to doom; to ordain or preordain; to appoint; -- often with the remoter object preceded by to or for.

destiny ::: n. --> That to which any person or thing is destined; predetermined state; condition foreordained by the Divine or by human will; fate; lot; doom.
The fixed order of things; invincible necessity; fate; a resistless power or agency conceived of as determining the future, whether in general or of an individual.


devir dvarah ::: the divine doors. [Ved.]

devote ::: v. t. --> To appropriate by vow; to set apart or dedicate by a solemn act; to consecrate; also, to consign over; to doom; to evil; to devote one to destruction; the city was devoted to the flames.
To execrate; to curse.
To give up wholly; to addict; to direct the attention of wholly or compound; to attach; -- often with a reflexive pronoun; as, to devote one&


dinosaurs mating "humour" The activity said to occur when yet another {big iron} merger or buy-out occurs; reflects a perception by hackers that these signal another stage in the long, slow dying of the {mainframe} industry. Also described as "elephants mating": lots of noise and action at a high level, with an eventual outcome in the somewhat distant future. In its glory days of the 1960s, it was "{IBM} and the Seven Dwarves": {Burroughs}, {Control Data}, {General Electric}, {Honeywell}, {NCR}, {RCA}, and {Univac}. Early on, RCA sold out to Univac and GE also sold out, and it was "IBM and the BUNCH" (an acronym for Burroughs, Univac, NCR, Control Data, and Honeywell) for a while. Honeywell was bought out by Bull. Univac in turn merged with {Sperry} to form Sperry/Univac, which was later merged (although the employees of Sperry called it a hostile takeover) with Burroughs to form {Unisys} in 1986 (this was when the phrase "dinosaurs mating" was coined). In 1991 {AT&T} absorbed NCR, only to spit it out again in 1996. Unisys bought {Convergent Technologies} in 1988 and later others. More such earth-shaking unions of doomed giants seem inevitable. [More dates?] [{Jargon File}] (1998-07-10)

domesday ::: n. --> A day of judgment. See Doomsday.

Dooced "jargon" Losing your job because of something posted on a personal website. After {(http://dooce.com/)} where Heather Armstrong posted details about her job. (2012-04-13)

DOOM "games" A simulated 3D moster-hunting action game for {IBM PCs}, created and published by {id Software}. The original press release was dated January 1993. A cut-down shareware version v1.0 was released on 10 December 1993 and again with some bug-fixes, as v1.4 in June 1994. DOOM is similar to Wolfenstein 3d (id Software, Apogee) but has better {texture mapping}; walls can be at any angle, of any thickness and have windows; lighting can fade into the distance or come from point sources; floors and ceilings can be of any height; many surfaces are animated; up to four players can play over a network or two by serial link; it has a high {frame rate} (comparable to TV on a {486}/33); DOOM isn't just a collection of connected closed rooms like Wolfenstein but sounds can travel anywhere and alert monsters of your approach. The shareware version is available from these sites: {Cactus (ftp://cactus.org/pub/IHHD/multi-player/)}, {Manitoba (ftp://ftp.cc.umanitoba.ca/pub/doom/)}, {UK (ftp://ftp.demon.co.uk/pub/ibmpc/games/id/)}, {South Africa (ftp://ftp.sun.ac.za/pub/msdos/games/id/)}, {UWP ftp (ftp://archive.uwp.edu/pub/msdos/games/id/)}, {UWP http (http://archive.uwp.edu/pub/msdos/games/id/)}, {Finland (ftp://ftp.funet.fi/pub/msdos/games/id)}, {Washington (ftp://wuarchive.wustl.edu/pub/MSDOS_UPLOADS/games/doom)}. A {FAQ} by Hank Leukart: {UWP (ftp://ftp.uwp.edu/pub/msdos/games/id/home-brew/doom)}, {Washington (ftp://wuarchive.wustl.edu/pub/MSDOS_UPLOADS/games/doomstuff)}. {FAQ on WWW (http://venom.st.hmc.edu/~tkelly/doomfaq/intro.html)}. {Other links (http://gamesdomain.co.uk/descript/doom.html)}. {Usenet} newsgroups: {news:rec.games.computer.doom.announce}, {news:rec.games.computer.doom.editing}, {news:rec.games.computer.doom.help}, {news:rec.games.computer.doom.misc}, {news:rec.games.computer.doom.playing}, {news:alt.games.doom}, {news:comp.sys.ibm.pc.games.action}, {news:comp.sys.ibm.pc.games.announce}, {news:comp.sys.ibm.pc.games.misc}. Mailing List: "listserv@cedar.univie.ac.at" ("sub DOOML" in the message body, no subject). Telephone: +44 (1222) 362 361 - the UK's first multi-player DOOM and games server. (1994-12-14)

DOORS {Dynamic Object Oriented Requirements System}

dop ::: n. --> Alt. of Doop
A dip; a low courtesy. ::: v. i. --> To dip.


doretree ::: n. --> A doorpost.

dornock ::: n. --> A coarse sort of damask, originally made at Tournay (in Flemish, Doornick), Belgium, and used for hangings, carpets, etc. Also, a stout figured linen manufactured in Scotland.

doub grass ::: --> Doob grass.

doum palm ::: --> See Doom palm.

dravida ::: n. pl. --> A race of Hindostan, believed to be the original people who occupied the land before the Hindoo or Aryan invasion.

Dreams of physical mind and yogic dreams ; The dreams of the physical mind are an incoherent jumble made up partly of responses to vague touches from the physical world round which the lower mind-faculties disconnected from the will and reason, the bttddhi, weave a web of wandering phantasy, partly of disordered associations from the bram-memory, partly of reflections from the soul travelling on the mental plane, reflections which are, ordinarily, received without intelligence or co-ordination, wildly distorted in the reception and mixed up confusedly with the other dream elements, wnlh brain-memories and fantastic responses to any sensory touch from the physical world. In the yogic dream-state, on the other hand, the mind is in clear pos- session of itself, though not of the physical world, works cohe- rently and is able to use either its ordinary will and intelligence with a concentrated power or else the higher will and intelli- gence of the more exalted planes of mind. It withdraws from experience of the outer world, it puts its seals upon the physical senses and their doors of communication with material things ; but everything that is proper to itself, thought, reasoning, reflec- tion, vision, it can continue to execute with an increased purity and power of sovereign concentration free from the distractions and unsteadiness of the waking mind. It can use too its will and produce upon itself or upon its environment mental, moral and even physical effects which may continue and have their after-consequences on the waking state subsequent to the cessa- tion of the trance.

drive ::: v. t. --> To impel or urge onward by force in a direction away from one, or along before one; to push forward; to compel to move on; to communicate motion to; as, to drive cattle; to drive a nail; smoke drives persons from a room.
To urge on and direct the motions of, as the beasts which draw a vehicle, or the vehicle borne by them; hence, also, to take in a carriage; to convey in a vehicle drawn by beasts; as, to drive a pair of horses or a stage; to drive a person to his own door.


DRY PERIOD. ::: There is a long stage of preparation neces- sary in order to arrive at the moer psychologic^ condition in which the doors of experience can open and one can walk from vista to vista — though even then new gates may present them- selves and refuse to open until all is ready. This period can be dry and desert-like unless one has the ardour of self-introspec- tion and self-conquest and finds every step of the effort and struggle interesting or unless one has or gets the secret of trust and self-giving which secs the hand of the Divine in every step of the path and even in the difficulty the grace or the guidance.

Such interval periods come to all and cannot be avoided.

The main thing is to meet them with quietude and not become restless, depressed or despondent. A constant fire can be there only when a certain stage has been reached, that is when one is always inside consciously living in the psychic being, but for that all this preparation of the mind, vital, physical is necessary.

For this fire belongs to the psychic and one cannot command it always merely by the mind's effort. The psychic has to be fully liberated and that is what the Force is working to make fully possible.

The difficulty comes when either the vital with its desires or the physical with its past habitual movements comes in — as they do with almost everyone. It is then that the dryness and difficulty of spontaneous aspiration come. This dryness is a well- known obstacle in all sadhana. But one has to persist and not be discouraged. If one keep? the will fixed even in these barren periods, they pass and after their passage a greater force of aspiration and experience becomes possible.

Dryness comes usually when the vital dislikes a movement or' condition or the refusal of its desires and starts non-co-operation.

But sometimes it is a condition that has to be crossed through, e.g. the neutral or dry quietude which sometimes comes when the ordinary movements have been thrown out but nothing positive has yet come to take their place, i.e, peace, joy, a higher know- ledge or force or action.


dup ::: v. t. --> To open; as, to dup the door.

durga ::: n. --> Same as Doorga.

Dynamic Object-Oriented Requirements System "programming, tool, product" (DOORS) A tool from {Quality Systems & Software Ltd.} for handling all kinds of {requirements} (in fact, any information at all) as modules containing trees of text objects, qualified by an arbitrary number of user-defined attributes, and cross-linked by directional links.

eavesdropper ::: n. --> One who stands under the eaves, or near the window or door of a house, to listen; hence, a secret listener.

eavesdrop ::: v. i. --> To stand under the eaves, near a window or at the door, of a house, to listen and learn what is said within doors; hence, to listen secretly to what is said in private. ::: n. --> The water which falls in drops from the eaves of a house.

eliminate ::: v. t. --> To put out of doors; to expel; to discharge; to release; to set at liberty.
To cause to disappear from an equation; as, to eliminate an unknown quantity.
To set aside as unimportant in a process of inductive inquiry; to leave out of consideration.
To obtain by separating, as from foreign matters; to deduce; as, to eliminate an idea or a conclusion.


embrasure ::: n. --> An embrace.
A splay of a door or window.
An aperture with slant sides in a wall or parapet, through which cannon are pointed and discharged; a crenelle. See Illust. of Casemate.


enter ::: v. t. --> To come or go into; to pass into the interior of; to pass within the outer cover or shell of; to penetrate; to pierce; as, to enter a house, a closet, a country, a door, etc.; the river enters the sea.
To unite in; to join; to be admitted to; to become a member of; as, to enter an association, a college, an army.
To engage in; to become occupied with; as, to enter the legal profession, the book trade, etc.


entrance ::: n. --> The act of entering or going into; ingress; as, the entrance of a person into a house or an apartment; hence, the act of taking possession, as of property, or of office; as, the entrance of an heir upon his inheritance, or of a magistrate into office.
Liberty, power, or permission to enter; as, to give entrance to friends.
The passage, door, or gate, for entering.
The entering upon; the beginning, or that with which the


EPILEPSY. ::: Epilepsy is not possession ; it is an attack or at most a temporary seizure. Insanity always indicates posses- sion. The hereditary conditions create a predisposition. It is not possible for a vital Force or Being to invade or take possession unless there are doors open for it to enter. The door may be a vital consent or affinity or a physical defect in the being.

exedra ::: n. --> A room in a public building, furnished with seats.
The projection of any part of a building in a rounded form.
Any out-of-door seat in stone, large enough for several persons; esp., one of curved form.


extraforaneous ::: a. --> Pertaining to that which is out of doors.

fasten ::: a. --> To fix firmly; to make fast; to secure, as by a knot, lock, bolt, etc.; as, to fasten a chain to the feet; to fasten a door or window.
To cause to hold together or to something else; to attach or unite firmly; to cause to cleave to something , or to cleave together, by any means; as, to fasten boards together with nails or cords; to fasten anything in our thoughts.
To cause to take close effect; to make to tell; to lay on;


fated ::: p. p. & a. --> Decreed by fate; destined; doomed; as, he was fated to rule a factious people.
Invested with the power of determining destiny.
Exempted by fate.


fate ::: n. --> A fixed decree by which the order of things is prescribed; the immutable law of the universe; inevitable necessity; the force by which all existence is determined and conditioned.
Appointed lot; allotted life; arranged or predetermined event; destiny; especially, the final lot; doom; ruin; death.
The element of chance in the affairs of life; the unforeseen and unestimated conitions considered as a force shaping events; fortune; esp., opposing circumstances against which it is useless to


feature "jargon" 1. A good property or behaviour (as of a program). Whether it was intended or not is immaterial. 2. An intended property or behaviour (as of a program). Whether it is good or not is immaterial (but if bad, it is also a {misfeature}). 3. A surprising property or behaviour; in particular, one that is purposely inconsistent because it works better that way - such an inconsistency is therefore a {feature} and not a {bug}. This kind of feature is sometimes called a {miswart}. 4. A property or behaviour that is gratuitous or unnecessary, though perhaps also impressive or cute. For example, one feature of {Common LISP}'s "format" function is the ability to print numbers in two different Roman-numeral formats (see {bells, whistles, and gongs}). 5. A property or behaviour that was put in to help someone else but that happens to be in your way. 6. A bug that has been documented. To call something a feature sometimes means the author of the program did not consider the particular case, and that the program responded in a way that was unexpected but not strictly incorrect. A standard joke is that a bug can be turned into a {feature} simply by documenting it (then theoretically no one can complain about it because it's in the manual), or even by simply declaring it to be good. "That's not a bug, that's a feature!" is a common catch-phrase. Apparently there is a Volkswagen Beetle in San Francisco whose license plate reads "FEATURE". See also {feetch feetch}, {creeping featurism}, {wart}, {green lightning}. The relationship among bugs, features, misfeatures, warts and miswarts might be clarified by the following hypothetical exchange between two hackers on an airliner: A: "This seat doesn't recline." B: "That's not a bug, that's a feature. There is an emergency exit door built around the window behind you, and the route has to be kept clear." A: "Oh. Then it's a misfeature; they should have increased the spacing between rows here." B: "Yes. But if they'd increased spacing in only one section it would have been a wart - they would've had to make nonstandard-length ceiling panels to fit over the displaced seats." A: "A miswart, actually. If they increased spacing throughout they'd lose several rows and a chunk out of the profit margin. So unequal spacing would actually be the Right Thing." B: "Indeed." "Undocumented feature" is a common euphemism for a {bug}. 7. An attribute or function of a {class} in {Eiffel}. [{Jargon File}] (1995-10-22)

fenestration ::: n. --> The arrangement and proportioning of windows; -- used by modern writers for the decorating of an architectural composition by means of the window (and door) openings, their ornaments, and proportions.
The state or condition of being fenestrated.


fey ::: a. --> Fated; doomed. ::: n. --> Faith. ::: v. t.

footman ::: n. --> A soldier who marches and fights on foot; a foot soldier.
A man in waiting; a male servant whose duties are to attend the door, the carriage, the table, etc.
Formerly, a servant who ran in front of his master&


fop-doodle ::: n. --> A stupid or insignificant fellow; a fool; a simpleton.

force ::: n. 1. Strength; energy; power; intensity. 2. Fig. An agency, influence, or source of power likened to a physical force. Force, force"s, forces, Force-compelled, Conscious-Force, earth-force, God-Force, lion-forces, Mother-Force, Nature-force, Nature-Force, serpent-force, soul-force, Soul-Forces, world-force, World-Force, world-forces. *v. 3. To compel or cause (a person, group, etc.) to do something through effort, superior strength, etc.; coerce. 4. To propel or drive despite resistance. 5. To break open (a gate, door, etc.) *forces, forced, forcing.

foredoom ::: v. t. --> To doom beforehand; to predestinate. ::: n. --> Doom or sentence decreed in advance.

ganesa ::: n. --> The Hindoo god of wisdom or prudence.

gate ::: n. --> A large door or passageway in the wall of a city, of an inclosed field or place, or of a grand edifice, etc.; also, the movable structure of timber, metal, etc., by which the passage can be closed.
An opening for passage in any inclosing wall, fence, or barrier; or the suspended framework which closes or opens a passage. Also, figuratively, a means or way of entrance or of exit.
A door, valve, or other device, for stopping the passage of water through a dam, lock, pipe, etc.


gentoo ::: n. --> A native of Hindostan; a Hindoo.

gown ::: n. --> A loose, flowing upper garment
The ordinary outer dress of a woman; as, a calico or silk gown.
The official robe of certain professional men and scholars, as university students and officers, barristers, judges, etc.; hence, the dress of peace; the dress of civil officers, in distinction from military.
A loose wrapper worn by gentlemen within doors; a dressing


guru ::: n. --> A spiritual teacher, guide, or confessor amoung the Hindoos.

gymnasium ::: a room or building equipped for indoor sports.

hack mode "jargon" Engaged in {hack}ing. A Zen-like state of total focus on The Problem that may be achieved when one is hacking (this is why every good hacker is part mystic). Ability to enter such concentration at will correlates strongly with wizardliness; it is one of the most important skills learned during {larval stage}. Sometimes amplified as "deep hack mode". Being yanked out of hack mode (see {priority interrupt}) may be experienced as a physical shock, and the sensation of being in hack mode is more than a little habituating. The intensity of this experience is probably by itself sufficient explanation for the existence of hackers, and explains why many resist being promoted out of positions where they can code. See also {cyberspace}. Some aspects of hackish etiquette will appear quite odd to an observer unaware of the high value placed on hack mode. For example, if someone appears at your door, it is perfectly okay to hold up a hand (without turning one's eyes away from the screen) to avoid being interrupted. One may read, type, and interact with the computer for quite some time before further acknowledging the other's presence (of course, he or she is reciprocally free to leave without a word). The understanding is that you might be in {hack mode} with a lot of delicate state in your head, and you dare not {swap} that context out until you have reached a good point to pause. See also {juggling eggs}. [{Jargon File}] (1996-07-31)

half-caste ::: n. --> One born of a European parent on the one side, and of a Hindoo or Mohammedan on the other. Also adjective; as, half-caste parents.

halidom ::: n. --> Holiness; sanctity; sacred oath; sacred things; sanctuary; -- used chiefly in oaths.
Holy doom; the Last Day.


hang ::: v. i. --> To suspend; to fasten to some elevated point without support from below; -- often used with up or out; as, to hang a coat on a hook; to hang up a sign; to hang out a banner.
To fasten in a manner which will allow of free motion upon the point or points of suspension; -- said of a pendulum, a swing, a door, gate, etc.
To fit properly, as at a proper angle (a part of an implement that is swung in using), as a scythe to its snath, or an ax


hasp ::: n. --> A clasp, especially a metal strap permanently fast at one end to a staple or pin, while the other passes over a staple, and is fastened by a padlock or a pin; also, a metallic hook for fastening a door.
A spindle to wind yarn, thread, or silk on.
An instrument for cutting the surface of grass land; a scarifier.


heavy wizardry Code or designs that trade on a particularly intimate knowledge or experience of a particular operating system or language or complex application interface. Distinguished from {deep magic}, which trades more on arcane *theoretical* knowledge. Writing device drivers is heavy wizardry; so is interfacing to {X} (sense 2) without a toolkit. Especially found in source-code comments of the form "Heavy wizardry begins here". Compare {voodoo programming}. [{Jargon File}]

heck ::: n. --> The bolt or latch of a door.
A rack for cattle to feed at.
A door, especially one partly of latticework; -- called also heck door.
A latticework contrivance for catching fish.
An apparatus for separating the threads of warps into sets, as they are wound upon the reel from the bobbins, in a warping machine.
A bend or winding of a stream.


heelpost ::: n. --> The post supporting the outer end of a propeller shaft.
The post to which a gate or door is hinged.
The quoin post of a lock gate.


helldoomed ::: a. --> Doomed to hell.

hemacite ::: n. --> A composition made from blood, mixed with mineral or vegetable substances, used for making buttons, door knobs, etc.

hindooism ::: n. --> Alt. of Hinduism

hindoo ::: n. --> Alt. of Hindu

hindoos ::: pl. --> of Hindu

hindoostanee ::: a. --> Alt. of Hindustani

hindi ::: n. --> The name given by Europeans to that form of the Hindustani language which is chiefly spoken by native Hindoos. In employs the Devanagari character, in which Sanskrit is written.

hinduism ::: n. --> The religious doctrines and rites of the Hindoos; Brahmanism.

hindu ::: n. --> A native inhabitant of Hindostan. As an ethnical term it is confined to the Dravidian and Aryan races; as a religious name it is restricted to followers of the Veda.
Same as Hindoo.


hindustani ::: a. --> Of or pertaining to the Hindoos or their language. ::: n. --> The language of Hindostan; the name given by Europeans to the most generally spoken of the modern Aryan languages of India. It is Hindi with the addition of Persian and Arabic words.

hinge ::: a jointed or flexible device that allows the turning or pivoting of a part, such as a door or lid, on a stationary frame that allows the turning or pivoting of a part, such as a door or lid, on a stationary frame.

hinge ::: n. --> The hook with its eye, or the joint, on which a door, gate, lid, etc., turns or swings; a flexible piece, as a strip of leather, which serves as a joint to turn on.
That on which anything turns or depends; a governing principle; a cardinal point or rule; as, this argument was the hinge on which the question turned.
One of the four cardinal points, east, west, north, or south.


His science is an artificer of doom;

hoodoo ::: n. --> One who causes bad luck.

hook ::: n. --> A piece of metal, or other hard material, formed or bent into a curve or at an angle, for catching, holding, or sustaining anything; as, a hook for catching fish; a hook for fastening a gate; a boat hook, etc.
That part of a hinge which is fixed to a post, and on which a door or gate hangs and turns.
An implement for cutting grass or grain; a sickle; an instrument for cutting or lopping; a billhook.


hyperthyrion ::: n. --> That part of the architrave which is over a door or window.

id Software "games" Creators and publishers of the {DOOM} game for {IBM PCs}. E-mail: "help@idsoftware.com". Telephone: +1 800-ID-GAMES (Orders only).

"I have started writing about doubt, but even in doing so I am afflicted by the ‘doubt" whether any amount of writing or of anything else can ever persuade the eternal doubt in man which is the penalty of his native ignorance. In the first place, to write adequately would mean anything from 60 to 600 pages, but not even 6000 convincing pages would convince doubt. For doubt exists for its own sake; its very function is to doubt always and, even when convinced, to go on doubting still; it is only to persuade its entertainer to give it board and lodging that it pretends to be an honest truth-seeker. This is a lesson I have learnt from the experience both of my own mind and of the minds of others; the only way to get rid of doubt is to take discrimination as one"s detector of truth and falsehood and under its guard to open the door freely and courageously to experience.” Letters on Yoga

I have started writing about doubt, but even in doing so I am afflicted by the ‘doubt’ whether any amount of writing or of anything else can ever persuade the eternal doubt in man which is the penalty of his native ignorance. In the first place, to write adequately would mean anything from 60 to 600 pages, but not even 6000 convincing pages would convince doubt. For doubt exists for its own sake; its very function is to doubt always and, even when convinced, to go on doubting still; it is only to persuade its entertainer to give it board and lodging that it pretends to be an honest truth-seeker. This is a lesson I have learnt from the experience both of my own mind and of the minds of others; the only way to get rid of doubt is to take discrimination as one’s detector of truth and falsehood and under its guard to open the door freely and courageously to experience.” Letters on Yoga

indoor ::: a. --> Done or being within doors; within a house or institution; domestic; as, indoor work.

indoors ::: adv. --> Within the house; -- usually separated, in doors.

" . . . insincerity is always an open door for the adversary. That means there is some secret sympathy with what is perverse. And that is what is serious.” Questions and Answers 1957-58, MCW Vol. 9.

“… insincerity is always an open door for the adversary. That means there is some secret sympathy with what is perverse. And that is what is serious.” Questions and Answers 1957-58, MCW Vol. 9*

iron box [Unix/Internet] A special environment set up to trap a {cracker} logging in over remote connections long enough to be traced. May include a modified {shell} restricting the cracker's movements in unobvious ways, and "bait" files designed to keep him interested and logged on. See also {back door}, {firewall machine}, {Venus flytrap}, and Clifford Stoll's account in "{The Cuckoo's Egg}" of how he made and used one. Compare {padded cell}. [{Jargon File}]

It is possible by strenuous medilation or by certain methods of tense endeavour -to open doors on to the inner being or even break down some of the walls between the inner and outer self before finishing or even undertaking ■ this preliminary self- discipline (of building up the inner meditative quietude), but it is not always wise to do it as that, may lead to conditions of sadhana which may be very turbid, chaotic, beset with unneces- sary dangers. It is necessary to keep the saltvic quietude, patience, vigilance, — to hurry nothing, to force nothing.

jainism ::: n. --> The heterodox Hindoo religion, of which the most striking features are the exaltation of saints or holy mortals, called jins, above the ordinary Hindoo gods, and the denial of the divine origin and infallibility of the Vedas. It is intermediate between Brahmanism and Buddhism, having some things in common with each.

jamb ::: n. --> The vertical side of any opening, as a door or fireplace; hence, less properly, any narrow vertical surface of wall, as the of a chimney-breast or of a pier, as distinguished from its face.
Any thick mass of rock which prevents miners from following the lode or vein. ::: v. t.


janitor ::: n. --> A door-keeper; a porter; one who has the care of a public building, or a building occupied for offices, suites of rooms, etc.

Jhumur: “They are the powers of the guardians of the world of light and it is not easy to enter that world. Here they have given way and let Savitri in. It is revelation, intuition. She has gone beyond the world of mind, therefore topaz, and forced the doors of this world open by the force of revelation, direct experience. This however is all conjecture because it is beyond the range of our experience.”

jimmy ::: n. --> A short crowbar used by burglars in breaking open doors.

joiner ::: n. --> One who, or that which, joins.
One whose occupation is to construct articles by joining pieces of wood; a mechanic who does the woodwork (as doors, stairs, etc.) necessary for the finishing of buildings.
A wood-working machine, for sawing, plaining, mortising, tenoning, grooving, etc.


juggernaut ::: n. --> One of the names under which Vishnu, in his incarnation as Krishna, is worshiped by the Hindoos.

kali ::: n. --> The last and worst of the four ages of the world; -- considered to have begun B. C. 3102, and to last 432,000 years.
The black, destroying goddess; -- called also Doorga, Anna Purna.
The glasswort (Salsola Kali).


kama ::: n. --> The Hindoo Cupid. He is represented as a beautiful youth, with a bow of sugar cane or flowers.

kattinumdoo ::: n. --> A caoutchouc like substance obtained from the milky juice of the East Indian Euphorbia Kattimundoo. It is used as a cement.

Ken Thompson "person" The principal inventor of the {Unix} {operating system} and author of the {B} language, the predecessor of {C}. In the early days Ken used to hand-cut {Unix} distribution tapes, often with a note that read "Love, ken". Old-timers still use his first name (sometimes uncapitalised, because it's a login name and mail address) in third-person reference; it is widely understood (on {Usenet} in particular) that without a last name "Ken" refers only to Ken Thompson. Similarly, Dennis without last name means {Dennis Ritchie} (and he is often known as dmr). Ken was first hired to work on the {Multics} project, which was a huge production with many people working on it. Multics was supposed to support hundreds of on-line logins but could barely handle three. In 1969, when Bell Labs withdrew from the project, Ken got fed up with Multics and went off to write his own operating system. People said "well, if zillions of people wrote Multics, then an OS written by one guy must be Unix!". There was some joking about eunichs as well. Ken's wife Bonnie and son Corey (then 18 months old) went to visit family in San Diego. Ken spent one week each on the {kernel}, {file system}, etc., and finished UNIX in one month along with developing {SPACEWAR} (or was it "Space Travel"?). See also {back door}, {brute force}, {demigod}, {wumpus}. (1999-01-26)

keyhole ::: n. --> A hole or apertupe in a door or lock, for receiving a key.
A hole or excavation in beams intended to be joined together, to receive the key which fastens them.
a mortise for a key or cotter.


kirmess ::: n. --> In Europe, particularly in Belgium and Holland, and outdoor festival and fair; in the United States, generally an indoor entertainment and fair combined.

knob ::: n. --> A hard protuberance; a hard swelling or rising; a bunch; a lump; as, a knob in the flesh, or on a bone.
A knoblike ornament or handle; as, the knob of a lock, door, or drawer.
A rounded hill or mountain; as, the Pilot Knob.
See Knop. ::: v. i.


knocker ::: n. --> One who, or that which, knocks; specifically, an instrument, or kind of hammer, fastened to a door, to be used in seeking for admittance.

knock ::: v. i. --> To drive or be driven against something; to strike against something; to clash; as, one heavy body knocks against another.
To strike or beat with something hard or heavy; to rap; as, to knock with a club; to knock on the door. ::: v. t. --> To strike with something hard or heavy; to move by


kohnur ::: n. --> A famous diamond, surrendered to the British crown on the annexation of the Punjab. According to Hindoo legends, it was found in a Golconda mine, and has been the property of various Hindoo and Persian rulers.

koodoo ::: n. --> A large South African antelope (Strepsiceros kudu). The males have graceful spiral horns, sometimes four feet long. The general color is reddish or grayish brown, with eight or nine white bands on each side, and a pale dorsal stripe. The old males become dark bluish gray, due to the skin showing through the hair. The females are hornless. Called also nellut.

krishna ::: n. --> The most popular of the Hindoo divinities, usually held to be the eighth incarnation of the god Vishnu.

kshatruya ::: n. --> The military caste, the second of the four great Hindoo castes; also, a member of that caste. See Caste.

kudu ::: n. --> See Koodoo.

lardoon ::: n. --> A bit of fat pork or bacon used in larding.

lardon ::: n. --> Alt. of Lardoon

latchkey ::: n. --> A key used to raise, or throw back, the latch of a door, esp. a night latch.

latchstring ::: n. --> A string for raising the latch of a door by a person outside. It is fastened to the latch and passed through a hole above it in the door.

latch ::: v. t. --> To smear; to anoint. ::: n. --> That which fastens or holds; a lace; a snare.
A movable piece which holds anything in place by entering a notch or cavity; specifically, the catch which holds a door or gate when closed, though it be not bolted.


lintel ::: a horizontal structural member, such as a beam or stone, that spans an opening, as between the uprights of a door or window or between two columns or piers.

listing ::: p. pr. & vb. n. --> of List ::: n. --> The act or process of one who lists (in any sense of the verb); as, the listing of a door; the listing of a stock at the Stock Exchange.
The selvedge of cloth; list.


lock ::: n. --> A tuft of hair; a flock or small quantity of wool, hay, or other like substance; a tress or ringlet of hair.
Anything that fastens; specifically, a fastening, as for a door, a lid, a trunk, a drawer, and the like, in which a bolt is moved by a key so as to hold or to release the thing fastened.
A fastening together or interlacing; a closing of one thing upon another; a state of being fixed or immovable.
A place from which egress is prevented, as by a lock.


loggia ::: n. --> A roofed open gallery. It differs from a veranda in being more architectural, and in forming more decidedly a part of the main edifice to which it is attached; from a porch, in being intended not for entrance but for an out-of-door sitting-room.

logic bomb "programming, security" Code surreptitiously inserted into an application or {operating system} that causes it to perform some destructive or security-compromising activity whenever specified conditions are met. Compare {back door}. [{Jargon File}] (1996-07-02)

loke ::: n. --> A private path or road; also, the wicket or hatch of a door.

Madhav: “This is an experience of the gates opening, an important experience in yoga. Even as early as in the Vedic hymns, the Rishis describe how the divine doors open, devih dvarah, and the light, the joy, the knowledge pour in. Sat-Sang Vol. IX

Madhav: “When Aswapathy lifts the curtain of the flesh i.e. when he gets through the barrier of his physical existence, he comes to the threshold of another domain, subtle and occult. He sees a serpent watching, guarding the entrance. In all traditions, especially the ancient, at the doors of every subtle kingdom there is a sentinel and that sentinel is imaged as a serpent. In spiritual symbolism the serpent stands for Energy. Depending on the colour of the serpent, it is physical energy or vital energy, mental energy, spiritual energy. Unless this serpent allows one to pass one cannot enter. The serpent, in this context, is the guard whose consent is necessary before one can pass. The Book of the Divine Mother

madjoun ::: n. --> An intoxicating confection from the hemp plant; -- used by the Turks and Hindoos.

mahabharatam ::: n. --> A celebrated epic poem of the Hindoos. It is of great length, and is chiefly devoted to the history of a civil war between two dynasties of ancient India.

malware "security" Any {software} designed to do something that the user would not wish it to do, hasn't asked it to do, and often has no knowledge of until it's too late. Types of malware include {backdoor}, {ransomware}, {virus}, {worm}, {Trojan horse}. Malware typically affects the system on which it is run, e.g. by deleting or corrupting files on the local disks. Since Internet connections became common, malware has increasingly targeted remote systems. An early example was malware consisting of a malicious e-mail attachment that targeted security flaws in {Microsoft Outlook} (the most common {e-mail client}) to send itself to all the user's contacts. A more recent kind of malware "recruits" the infected computer to become part of a {botnet} consisting of thousands of infected computers that can then be remotely controlled and used to launch {DDoS} attacks. (2007-11-15)

mat ::: n. --> A name given by coppersmiths to an alloy of copper, tin, iron, etc., usually called white metal.
A fabric of sedge, rushes, flags, husks, straw, hemp, or similar material, used for wiping and cleaning shoes at the door, for covering the floor of a hall or room, and for other purposes.
Any similar fabric for various uses, as for covering plant houses, putting beneath dishes or lamps on a table, securing rigging from friction, and the like.


mezuzoth ::: n. --> A piece of parchment bearing the Decalogue and attached to the doorpost; -- in use among orthodox Hebrews.

mica ::: n. --> The name of a group of minerals characterized by highly perfect cleavage, so that they readily separate into very thin leaves, more or less elastic. They differ widely in composition, and vary in color from pale brown or yellow to green or black. The transparent forms are used in lanterns, the doors of stoves, etc., being popularly called isinglass. Formerly called also cat-silver, and glimmer.

mygale ::: n. --> A genus of very large hairy spiders having four lungs and only four spinnerets. They do not spin webs, but usually construct tubes in the earth, which are often furnished with a trapdoor. The South American bird spider (Mygale avicularia), and the crab spider, or matoutou (M. cancerides) are among the largest species. Some of the species are erroneously called tarantulas, as the Texas tarantula (M. Hentzii).

nardoo ::: n. --> An Australian name for Marsilea Drummondii, a four-leaved cryptogamous plant, sometimes used for food.

number ::: n. --> That which admits of being counted or reckoned; a unit, or an aggregate of units; a numerable aggregate or collection of individuals; an assemblage made up of distinct things expressible by figures.
A collection of many individuals; a numerous assemblage; a multitude; many.
A numeral; a word or character denoting a number; as, to put a number on a door.


one-way function "cryptography, mathematics" A {function} which is easy to compute but whose {inverse} is very difficult to compute. Such functions have important applications in {cryptography}, specifically in {public-key cryptography}. See also: {trapdoor function}. (2001-05-10)

open ::: a. --> Free of access; not shut up; not closed; affording unobstructed ingress or egress; not impeding or preventing passage; not locked up or covered over; -- applied to passageways; as, an open door, window, road, etc.; also, to inclosed structures or objects; as, open houses, boxes, baskets, bottles, etc.; also, to means of communication or approach by water or land; as, an open harbor or roadstead.
Free to be used, enjoyed, visited, or the like; not private; public; unrestricted in use; as, an open library, museum, court, or


open-air ::: a. --> Taking place in the open air; outdoor; as, an open-air game or meeting.

ostiary ::: n. --> The mouth of a river; an estuary.
One who keeps the door, especially the door of a church; a porter.


outdoor ::: a. --> Being, or done, in the open air; being or done outside of certain buildings, as poorhouses, hospitals, etc.; as, outdoor exercise; outdoor relief; outdoor patients.

outdoors ::: adv. --> Abread; out of the house; out of doors.

out-of-door ::: a. --> Being out of the house; being, or done, in the open air; outdoor; as, out-of-door exercise. See Out of door, under Out, adv.

outside ::: n. --> The external part of a thing; the part, end, or side which forms the surface; that which appears, or is manifest; that which is superficial; the exterior.
The part or space which lies without an inclosure; the outer side, as of a door, walk, or boundary.
The furthest limit, as to number, quantity, extent, etc.; the utmost; as, it may last a week at the outside.
One who, or that which, is without; hence, an outside


outsider ::: n. --> One not belonging to the concern, institution, party, etc., spoken of; one disconnected in interest or feeling.
A locksmith&


page ::: n. --> A serving boy; formerly, a youth attending a person of high degree, especially at courts, as a position of honor and education; now commonly, in England, a youth employed for doing errands, waiting on the door, and similar service in households; in the United States, a boy employed to wait upon the members of a legislative body.
A boy child.
A contrivance, as a band, pin, snap, or the like, to hold the skirt of a woman&


pagoda ::: n. --> A term by which Europeans designate religious temples and tower-like buildings of the Hindoos and Buddhists of India, Farther India, China, and Japan, -- usually but not always, devoted to idol worship.
An idol.
A gold or silver coin, of various kinds and values, formerly current in India. The Madras gold pagoda was worth about three and a half rupees.


pandoor ::: n. --> Same as Pandour.

pariah ::: n. --> One of an aboriginal people of Southern India, regarded by the four castes of the Hindoos as of very low grade. They are usually the serfs of the Sudra agriculturalists. See Caste.
An outcast; one despised by society.


patch "software" 1. A temporary addition to a piece of code, usually as a {quick-and-dirty} remedy to an existing {bug} or {misfeature}. A patch may or may not work, and may or may not eventually be incorporated permanently into the program. Distinguished from a {diff} or {mod} by the fact that a patch is generated by more primitive means than the rest of the program; the classical examples are instructions modified by using the front panel switches, and changes made directly to the binary executable of a program originally written in an {HLL}. Compare {one-line fix}. 2. To insert a patch into a piece of code. 3. [in the Unix world] A {diff}. 4. A set of modifications to binaries to be applied by a patching program. {IBM} systems often receive updates to the {operating system} in the form of absolute {hexadecimal} patches. If you have modified your OS, you have to disassemble these back to the {source code}. The patches might later be corrected by other patches on top of them (patches were said to "grow scar tissue"). The result was often a convoluted {patch space} and headaches galore. There is a classic story of a {tiger team} penetrating a secure military computer that illustrates the danger inherent in binary patches (or, indeed, any patches that you can't - or don't - inspect and examine before installing). They couldn't find any {trap doors} or any way to penetrate security of IBM's OS, so they made a site visit to an IBM office (remember, these were official military types who were purportedly on official business), swiped some IBM stationery, and created a fake patch. The patch was actually the trapdoor they needed. The patch was distributed at about the right time for an IBM patch, had official stationery and all accompanying documentation, and was dutifully installed. The installation manager very shortly thereafter learned something about proper procedures. 5. {Larry Wall}'s "patch" {utility program}, which automatically applies a patch to a set of {source code} or other text files. Patch accepts input in any of the four forms output by the {Unix} {diff} utility. When the files being patched are not identical to those on which the diffs were based, patch uses {heuristics} to determine how to proceed. Diff and patch are the standard way of producing and applying updates under {Unix}. Both have been ported to other {operating systems}. {Patch Home (http://gnu.org/software/patch/patch.html)}. [{Jargon File}] (2005-05-16)

patience to develop. For instance, the neutral quiet so dissatis- fying to five vital eagerness of the sadhaka is the first step towards the peace that passeth all understanding, the small current or thrill of inner delight the first trickling of the ocean of Ananda, the play of tights or colours the key of the doors of the inner vision and experience, the descent that stifTens the body into a concentrated stillness that first touch of something at the end of which is the presence of the Divine.

PDP-10 "computer" Programmed Data Processor model 10. The series of {mainframes} from {DEC} that made {time-sharing} real. It looms large in hacker folklore because of its adoption in the mid-1970s by many university computing facilities and research labs, including the {MIT} {AI Lab}, {Stanford}, and {CMU}. Some aspects of the {instruction set} (most notably the bit-field instructions) are still considered unsurpassed. The PDP-10 was eventually eclipsed by the {VAX} machines (descendants of the {PDP-11}) when DEC recognised that the PDP-10 and VAX product lines were competing with each other and decided to concentrate its software development effort on the more profitable VAX. The machine was finally dropped from DEC's line in 1983, following the failure of the {Jupiter} Project at DEC to build a viable new model. (Some attempts by other companies to market clones came to nothing; see {Foonly} and {Mars}.) This event spelled the doom of {ITS} and the technical cultures that had spawned the original {Jargon File}, but by mid-1991 it had become something of a badge of honourable old-timerhood among hackers to have cut one's teeth on a PDP-10. See {TOPS-10}, {AOS}, {BLT}, {DDT}, {DPB}, {EXCH}, {HAKMEM}, {JFCL}, {LDB}, {pop}, {push}. {news:alt.sys.pdp10} [Was the PDP-10 a mini or a mainframe?] (2001-01-05)

pediment ::: n. --> Originally, in classical architecture, the triangular space forming the gable of a simple roof; hence, a similar form used as a decoration over porticoes, doors, windows, etc.; also, a rounded or broken frontal having a similar position and use. See Temple.

pentaptych ::: n. --> A picture, or combination of pictures, consisting of a centerpiece and double folding doors or wings, as for an altarpiece.

penthouse ::: n. --> A shed or roof sloping from the main wall or building, as over a door or window; a lean-to. Also figuratively. ::: a. --> Leaning; overhanging.

perspective "games" In computer games, the {virtual} position from which the human player views the playing area. There are three different perspectives: first person, second person, and third person. First person perspective: Viewing the world through the eyes of the primary character in three dimensions. e.g. Doom, Quake. Second person perspective: Viewing the game through a spectator's eyes, in two or three dimensions. Depending on the game, the main character is always in view. e.g. Super Mario Bros., Tomb Raider. Third person perspective: a point of view which is independent of where characters or playing units are. The gaming world is viewed much as a satellite would view a battlefield. E.g. Warcraft, Command & Conquer. (1997-06-19)

POOL2 Parallel Object-Oriented Language 2. Philips Research Labs, 1987. Strongly typed, synchronous message passing, designed to run on {DOOM} (DOOM = Decentralised Object-Oriented Machine). ["POOL and DOOM: The Object- Oriented Approach", J.K. Annot, PAM den Haan, in Parallel Computers, Object-Oriented, Functional and Logic, P. Treleaven ed]. ["Issues in the Design of a Parallel Object-Oriented Language", P. America, Formal Aspects of Computing 1(4):366-411 (1989)]. (1995-02-07)

portal ::: a doorway, entrance, or gate, especially one that is large and imposing.

portal ::: n. --> A door or gate; hence, a way of entrance or exit, especially one that is grand and imposing.
The lesser gate, where there are two of different dimensions.
Formerly, a small square corner in a room separated from the rest of the apartment by wainscoting, forming a short passage to another apartment.
By analogy with the French portail, used by recent writers


porte-cochere ::: n. --> A large doorway allowing vehicles to drive into or through a building. It is common to have the entrance door open upon the passage of the porte-cochere. Also, a porch over a driveway before an entrance door.

porterage ::: n. --> The work of a porter; the occupation of a carrier or of a doorkeeper.
Money charged or paid for the carriage of burdens or parcels by a porter.


porter ::: n. --> A man who has charge of a door or gate; a doorkeeper; one who waits at the door to receive messages.
A carrier; one who carries or conveys burdens, luggage, etc.; for hire.
A bar of iron or steel at the end of which a forging is made; esp., a long, large bar, to the end of which a heavy forging is attached, and by means of which the forging is lifted and handled in hammering and heating; -- called also porter bar.


portiere ::: n. --> A curtain hanging across a doorway.

port ::: n. --> A dark red or purple astringent wine made in Portugal. It contains a large percentage of alcohol.
A passageway; an opening or entrance to an inclosed place; a gate; a door; a portal.
An opening in the side of a vessel; an embrasure through which cannon may be discharged; a porthole; also, the shutters which close such an opening.
A passageway in a machine, through which a fluid, as steam,


postern ::: n. --> Originally, a back door or gate; a private entrance; hence, any small door or gate.
A subterraneous passage communicating between the parade and the main ditch, or between the ditches and the interior of the outworks. ::: a.


predoom ::: v. t. --> To foredoom.

pre\box "computer" {Phase 5}'s Amiga clone, announced on 1998-03-10. The pre\box will have a processor card with four {PowerPC} processors running in parallel. The processors will range from four 200 MHz {PPC604e} chips to four 300MHz {PPC750} chips. It will have a {Voodoo2} {video graphics card}, as well as a custom video chip working in concert, with 8 MB of {video ram}. It will run {Amiga OS} 3.1 (or higher if {Gateway 2000} delivers the next upgrade before its release) and have {Motorola 68000} {CPU} {emulation} in software. Other features include {EIDE}, {Ultra Wide SCSI-II}, {PCI}, {Ethernet} and {DIMM} sockets. Extra RAM, hard disks and {CD-ROM} will be available. The initial specification will probably be 32MB RAM, 32-speed CD and 4GB hard disk in an {ATX minitower}. Systems should start at about $2000 for four parallel 200 MHZ CPUs and be available at the end of 1998. {Full press release (http://cucug.org/amiga/aminews/1998/980310-phase5.html)}. (1998-07-29)

predetermine ::: v. t. --> To determine (something) beforehand.
To doom by previous decree; to foredoom. ::: v. i. --> To determine beforehand.


presence ::: 1. The state or fact of being present; current existence or occurrence. 2. A divine, spiritual, or supernatural spirit or influence felt or conceived as present. 3. The immediate proximity of someone or something.

Sri Aurobindo: "It is intended by the word Presence to indicate the sense and perception of the Divine as a Being, felt as present in one"s existence and consciousness or in relation with it, without the necessity of any further qualification or description. Thus, of the ‘ineffable Presence" it can only be said that it is there and nothing more can or need be said about it, although at the same time one knows that all is there, personality and impersonality, Power and Light and Ananda and everything else, and that all these flow from that indescribable Presence. The word may be used sometimes in a less absolute sense, but that is always the fundamental significance, — the essential perception of the essential Presence supporting everything else.” *Letters on Yoga

"Beyond mind on spiritual and supramental levels dwells the Presence, the Truth, the Power, the Bliss that can alone deliver us from these illusions, display the Light of which our ideals are tarnished disguises and impose the harmony that shall at once transfigure and reconcile all the parts of our nature.” Essays Divine and Human

"But if we learn to live within, we infallibly awaken to this presence within us which is our more real self, a presence profound, calm, joyous and puissant of which the world is not the master — a presence which, if it is not the Lord Himself, is the radiation of the Lord within.” *The Life Divine

"The true soul secret in us, — subliminal, we have said, but the word is misleading, for this presence is not situated below the threshold of waking mind, but rather burns in the temple of the inmost heart behind the thick screen of an ignorant mind, life and body, not subliminal but behind the veil, — this veiled psychic entity is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature. It is a flame born out of the Divine and, luminous inhabitant of the Ignorance, grows in it till it is able to turn it towards the Knowledge. It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic. It is that which endures and is imperishable in us from birth to birth, untouched by death, decay or corruption, an indestructible spark of the Divine.” *The Life Divine

"If we need any personal and inner witness to this indivisible All-Consciousness behind the ignorance, — all Nature is its external proof, — we can get it with any completeness only in our deeper inner being or larger and higher spiritual state when we draw back behind the veil of our own surface ignorance and come into contact with the divine Idea and Will behind it. Then we see clearly enough that what we have done by ourselves in our ignorance was yet overseen and guided in its result by the invisible Omniscience; we discover a greater working behind our ignorant working and begin to glimpse its purpose in us: then only can we see and know what now we worship in faith, recognise wholly the pure and universal Presence, meet the Lord of all being and all Nature.” *The Life Divine

"The presence of the Spirit is there in every living being, on every level, in all things, and because it is there, the experience of Sachchidananda, of the pure spiritual existence and consciousness, of the delight of a divine presence, closeness, contact can be acquired through the mind or the heart or the life-sense or even through the physical consciousness; if the inner doors are flung sufficiently open, the light from the sanctuary can suffuse the nearest and the farthest chambers of the outer being.” *The Life Divine

"There is a secret divine Will, eternal and infinite, omniscient and omnipotent, that expresses itself in the universality and in each particular of all these apparently temporal and finite inconscient or half-conscient things. This is the Power or Presence meant by the Gita when it speaks of the Lord within the heart of all existences who turns all creatures as if mounted on a machine by the illusion of Nature.” *The Synthesis of Yoga

"For what Yoga searches after is not truth of thought alone or truth of mind alone, but the dynamic truth of a living and revealing spiritual experience. There must awake in us a constant indwelling and enveloping nearness, a vivid perception, a close feeling and communion, a concrete sense and contact of a true and infinite Presence always and everywhere. That Presence must remain with us as the living, pervading Reality in which we and all things exist and move and act, and we must feel it always and everywhere, concrete, visible, inhabiting all things; it must be patent to us as their true Self, tangible as their imperishable Essence, met by us closely as their inmost Spirit. To see, to feel, to sense, to contact in every way and not merely to conceive this Self and Spirit here in all existences and to feel with the same vividness all existences in this Self and Spirit, is the fundamental experience which must englobe all other knowledge.” *The Synthesis of Yoga

"One must have faith in the Master of our life and works, even if for a long time He conceals Himself, and then in His own right time He will reveal His Presence.” *Letters on Yoga

"They [the psychic being and the Divine Presence in the heart] are quite different things. The psychic being is one"s own individual soul-being. It is not the Divine, though it has come from the Divine and develops towards the Divine.” *Letters on Yoga

"For it is quietness and inwardness that enable one to feel the Presence.” *Letters on Yoga

"Beyond mind on spiritual and supramental levels dwells the Presence, the Truth, the Power, the Bliss that can alone deliver us from these illusions, display the Light of which our ideals are tarnished disguises and impose the harmony that shall at once transfigure and reconcile all the parts of our nature.” *Essays Divine and Human

The Mother: "For, in human beings, here is a presence, the most marvellous Presence on earth, and except in a few very rare cases which I need not mention here, this presence lies asleep in the heart — not in the physical heart but the psychic centre — of all beings. And when this Splendour is manifested with enough purity, it will awaken in all beings the echo of his Presence.” Words of the Mother, MCW, Vol. 15.


Pronunciation In this dictionary slashes (/../) bracket phonetic pronunciations of words not found in a standard English dictionary. The notation, and many of the pronunciations, were adapted from the Hacker's {Jargon File}. Syllables are separated by {dash} or followed {single quote} or {back quote}. Single quote means the preceding syllable is stressed (louder), back quote follows a syllable with intermediate stress (slightly louder), otherwise all syllables are equally stressed. Consonants are pronounced as in English but note: ch soft, as in "church" g hard, as in "got" gh aspirated g+h of "bughouse" or "ragheap" j voiced, as in "judge" kh guttural of "loch" or "l'chaim" s unvoiced, as in "pass" zh as "s" in "pleasure" Uppercase letters are pronounced as their English letter names; thus (for example) /H-L-L/ is equivalent to /aych el el/. /Z/ is pronounced /zee/ in the US and /zed/ in the UK (elsewhere?). Vowels are represented as follows: a back, that ah father, palm (see note) ar far, mark aw flaw, caught ay bake, rain e less, men ee easy, ski eir their, software i trip, hit i: life, sky o block, stock (see note) oh flow, sew oo loot, through or more, door ow out, how oy boy, coin uh but, some u put, foot *r   fur, insert (only in stressed syllables; otherwise use just "r") y yet, young yoo few, chew [y]oo /oo/ with optional fronting as in `news' (/nooz/ or /nyooz/) A /*/ is used for the `schwa' sound of unstressed or occluded vowels (often written with an upside-down `e'). The schwa vowel is omitted in unstressed syllables containing vocalic l, m, n or r; that is, "kitten" and "colour" would be rendered /kit'n/ and /kuhl'r/, not /kit'*n/ and /kuhl'*r/. The above table reflects mainly distinctions found in standard American English (that is, the neutral dialect spoken by TV network announcers and typical of educated speech in the Upper Midwest, Chicago, Minneapolis/St.Paul and Philadelphia). However, we separate /o/ from /ah/, which tend to merge in standard American. This may help readers accustomed to accents resembling British Received Pronunciation. Entries with a pronunciation of `//' are written-only. (1997-12-10)

proscribe ::: v. t. --> To doom to destruction; to put out of the protection of law; to outlaw; to exile; as, Sylla and Marius proscribed each other&

proscription ::: n. --> The act of proscribing; a dooming to death or exile; outlawry; specifically, among the ancient Romans, the public offer of a reward for the head of a political enemy; as, under the triumvirate, many of the best Roman citizens fell by proscription.
The state of being proscribed; denunciation; interdiction; prohibition.


pundit ::: n. --> A learned man; a teacher; esp., a Brahman versed in the Sanskrit language, and in the science, laws, and religion of the Hindoos; in Cashmere, any clerk or native official.

purana ::: n. --> One of a class of sacred Hindoo poetical works in the Sanskrit language which treat of the creation, destruction, and renovation of worlds, the genealogy and achievements of gods and heroes, the reigns of the Manus, and the transactions of their descendants. The principal Puranas are eighteen in number, and there are the same number of supplementary books called Upa Puranas.

quadrivalve ::: a. --> Dehiscent into four similar parts; four-valved; as, a quadrivalve pericarp. ::: n. --> A door, shutter, or the like, having four folds.

Quality Systems & Software Ltd. "company" The company which produced the {DOORS} requirements engineering tool. They also provide consultancy as Requirements Engineering Ltd. {(http://qss.co.uk/)}. E-mail: Ian Alexander "iany@easynet.co.uk", Amanda Haisman-Baker "100023.44@compuserve.com". (1995-11-11)

quine "programming" /kwi:n/ (After the logician Willard V. Quine, via Douglas Hofstadter) A program that generates a copy of its own source text as its complete output. Devising the shortest possible quine in some given programming language is a common hackish amusement. In most interpreted languages, any constant, e.g. 42, is a quine because it "evaluates to itself". In certain {Lisp} dialects (e.g. {Emacs Lisp}), the symbols "nil" and "t" are "self-quoting", i.e. they are both a symbol and also the value of that symbol. In some dialects, the function-forming function symbol, "lambda" is self-quoting so that, when applied to some arguments, it returns itself applied to those arguments. Here is a quine in {Lisp} using this idea: ((lambda (x) (list x x)) (lambda (x) (list x x))) Compare this to the {lambda expression}: (\ x . x x) (\ x . x x) which reproduces itself after one step of {beta reduction}. This is simply the result of applying the {combinator} {fix} to the {identity function}. In fact any quine can be considered as a {fixed point} of the language's evaluation mechanism. We can write this in {Lisp}: ((lambda (x) (funcall x x)) (lambda (x) (funcall x x))) where "funcall" applies its first argument to the rest of its arguments, but evaluation of this expression will never terminate so it cannot be called a quine. Here is a more complex version of the above Lisp quine, which will work in Scheme and other Lisps where "lambda" is not self-quoting: ((lambda (x)  (list x (list (quote quote) x))) (quote   (lambda (x)    (list x (list (quote quote) x))))) It's relatively easy to write quines in other languages such as {PostScript} which readily handle programs as data; much harder (and thus more challenging!) in languages like {C} which do not. Here is a classic {C} quine for {ASCII} machines: char*f="char*f=%c%s%c;main() {printf(f,34,f,34,10);}%c"; main(){printf(f,34,f,34,10);} For excruciatingly exact quinishness, remove the interior line break. Some infamous {Obfuscated C Contest} entries have been quines that reproduced in exotic ways. {Ken Thompson}'s {back door} involved an interesting variant of a quine - a compiler which reproduced part of itself when compiling (a version of) itself. [{Jargon File}] (1995-04-25)

rain dance 1. Any ceremonial action taken to correct a hardware problem, with the expectation that nothing will be accomplished. This especially applies to reseating {printed circuit boards}, reconnecting cables, etc. "I can't boot up the machine. We'll have to wait for Greg to do his rain dance." 2. Any arcane sequence of actions performed with computers or software in order to achieve some goal; the term is usually restricted to rituals that include both an {incantation} or two and physical activity or motion. Compare {magic}, {voodoo programming}, {black art}, {cargo cult programming}, {wave a dead chicken}. [{Jargon File}] (1995-02-09)

rajput ::: n. --> A Hindoo of the second, or royal and military, caste; a Kshatriya; especially, an inhabitant of the country of Rajpootana, in northern central India.

rapper ::: n. --> One who, or that which, raps or knocks; specifically, the knocker of a door.
A forcible oath or lie.


rayo durah ::: the doors of the felicity. [Ved.]

Requirements Engineering "programming" The task of capturing, structuring, and accurately representing the user's {requirements} so that they can be correctly embodied in systems which meet those requirements (i.e. are of good quality). {DOORS} is one product to help with this task. (1995-11-11)

rigadoon ::: n. --> A gay, lively dance for one couple, -- said to have been borrowed from Provence in France.

rock ::: 1. Relatively hard, naturally formed mineral or petrified matter; stone. 2. A boulder or large stone. 3. One that is similar to or suggestive of a mass of stone in stability, firmness, or dependability. 4. Something resembling or suggesting a rock. rocks, rock-doors, rock-edicts, rock-gate"s, rock-hewn, rock-temple"s, pillar-rocks.

rockaway ::: --> Formerly, a light, low, four-wheeled carriage, with standing top, open at the sides, but having waterproof curtains which could be let down when occasion required; now, a somewhat similar, but heavier, carriage, inclosed, except in front, and having a door at each side.

rug ::: a. --> A kind of coarse, heavy frieze, formerly used for garments.
A piece of thick, nappy fabric, commonly made of wool, -- used for various purposes, as for covering and ornamenting part of a bare floor, for hanging in a doorway as a potiere, for protecting a portion of carpet, for a wrap to protect the legs from cold, etc.
A rough, woolly, or shaggy dog. ::: v. t.


sadh ::: n. --> A member of a monotheistic sect of Hindoos. Sadhs resemble the Quakers in many respects.

sagittary ::: n. --> A centaur; a fabulous being, half man, half horse, armed with a bow and quiver.
The Arsenal in Venice; -- so called from having a figure of an archer over the door. ::: a. --> Pertaining to, or resembling, an arrow.


sag ::: v. i. --> To sink, in the middle, by its weight or under applied pressure, below a horizontal line or plane; as, a line or cable supported by its ends sags, though tightly drawn; the floor of a room sags; hence, to lean, give way, or settle from a vertical position; as, a building may sag one way or another; a door sags on its hinges.
Fig.: To lose firmness or elasticity; to sink; to droop; to flag; to bend; to yield, as the mind or spirits, under the pressure of care, trouble, doubt, or the like; to be unsettled or unbalanced.


Samadhi and norma! sleep, between the dream*state of Yoga and the physical state of dream. The latter belongs to the physical mind ; in the former the mind proper and subtle is at work liberated from the immixture of the physical mentality. The dreams of the physical mind are an incoherent jumble made up partly of responses to vague touches from the physical world round which the lower mind*faculttes disconnected from the will and reason, the buddhi, weave a web of wandering phantasy, partly of disordered associations from the brain>memory, partly of refieclions from the soul travelling on the mental plane, reflec- tions which arc, ordinarily, received without intelligence or co- ordination, wildly distorted in the reception and mixed up confusedly with the other dream elements, with brain-memories and fantastic responses to any sensory touch from the physical world. In the Yogic dream-state, on the other hand, the mind is in clear possession of itself, though not of the physical world, works coherently and is able to use either its ordinary will and intelligence with a concentrated power or else the higher will and intelligence of the more exalted planes of mind. It withdraws from experience of the outer world, it puts its seals upon the physical senses and their doors of conununicatinn with maJerJal things ; but everything that is proper to itself, thought, reasoning, reflection, vision, it can continue to execute with an increased purity and power of sovereign concentration free from the dis- tractions and unsteadiness of the waking mind. It can use too its will and produce upon itself or upon its environment mental, moral and even physical effects which may continue and have

sandpaper ::: n. --> Paper covered on one side with sand glued fast, -- used for smoothing and polishing. ::: v. t. --> To smooth or polish with sandpaper; as, to sandpaper a door.

sankhya ::: n. --> A Hindoo system of philosophy which refers all things to soul and a rootless germ called prakriti, consisting of three elements, goodness, passion, and darkness.

sanskrit ::: n. --> The ancient language of the Hindoos, long since obsolete in vernacular use, but preserved to the present day as the literary and sacred dialect of India. It is nearly allied to the Persian, and to the principal languages of Europe, classical and modern, and by its more perfect preservation of the roots and forms of the primitive language from which they are all descended, is a most important assistance in determining their history and relations. Cf. Prakrit, and Veda.

saraswati ::: n. --> The sakti or wife of Brahma; the Hindoo goddess of learning, music, and poetry.

saree ::: n. --> The principal garment of a Hindoo woman. It consists of a long piece of cloth, which is wrapped round the middle of the body, a portion being arranged to hang down in front, and the remainder passed across the bosom over the left shoulder.

sash ::: n. --> A scarf or band worn about the waist, over the shoulder, or otherwise; a belt; a girdle, -- worn by women and children as an ornament; also worn as a badge of distinction by military officers, members of societies, etc.
The framing in which the panes of glass are set in a glazed window or door, including the narrow bars between the panes.
In a sawmill, the rectangular frame in which the saw is strained and by which it is carried up and down with a reciprocating


screak ::: v. --> To utter suddenly a sharp, shrill sound; to screech; to creak, as a door or wheel. ::: n. --> A creaking; a screech; a shriek.

screen ::: n. 1. A moveable or fixed device, usually consisting of a covered frame, that provides shelter, serves as a partition, etc. 2. Something interposed as a partition so as to conceal from view. 3. A window or door insertion or framed wire or plastic mesh used to keep out insects and permit air flow. 4. A specially prepared, light reflecting, flat vertical surface for the reception of images as from a slide or motion picture projector. screens. v. 5. To conceal from view with or as if with a screen. screens, screened.

scrub ::: v. t. --> To rub hard; to wash with rubbing; usually, to rub with a wet brush, or with something coarse or rough, for the purpose of cleaning or brightening; as, to scrub a floor, a doorplate. ::: v. i. --> To rub anything hard, especially with a wet brush; to scour; hence, to be diligent and penurious; as, to scrub hard for a

SEX /seks/ [Sun Users' Group & elsewhere] 1. Software EXchange. A technique invented by the blue-green algae hundreds of millions of years ago to speed up their evolution, which had been terribly slow up until then. Today, SEX parties are popular among hackers and others (of course, these are no longer limited to exchanges of genetic software). In general, SEX parties are a {Good Thing}, but unprotected SEX can propagate a {virus}. See also {pubic directory}. 2. The {mnemonic} often used for Sign EXtend, a machine instruction found in the {PDP-11} and many other architectures. The {RCA 1802} chip used in the early {Elf} and SuperElf {personal computers} had a "SEt X register" SEX instruction, but this seems to have had little folkloric impact. DEC's engineers nearly got a {PDP-11} {assembler} that used the "SEX" mnemonic out the door at one time, but (for once) marketing wasn't asleep and forced a change. That wasn't the last time this happened, either. The author of "The Intel 8086 Primer", who was one of the original designers of the {Intel 8086}, noted that there was originally a "SEX" instruction on that processor, too. He says that Intel management got cold feet and decreed that it be changed, and thus the instruction was renamed "CBW" and "CWD" (depending on what was being extended). The {Intel 8048} (the {microcontroller} used in {IBM PC} keyboards) is also missing straight "SEX" but has logical-or and logical-and instructions "ORL" and "ANL". The {Motorola 6809}, used in the UK's "{Dragon 32}" {personal computer}, actually had an official "SEX" instruction; the {6502} in the {Apple II} with which it competed did not. British hackers thought this made perfect mythic sense; after all, it was commonly observed, you could (on some theoretical level) have sex with a dragon, but you can't have sex with an apple. [{Jargon File}] (1998-03-03)

shadoof ::: n. --> A machine, resembling a well sweep, used in Egypt for raising water from the Nile for irrigation.

shastra ::: n. --> A treatise for authoritative instruction among the Hindoos; a book of institutes; especially, a treatise explaining the Vedas.

shut ::: imp. & p. p. --> of Shut ::: v. t. --> To close so as to hinder ingress or egress; as, to shut a door or a gate; to shut one&

shuttlecock ::: n. --> A cork stuck with feathers, which is to be struck by a battledoor in play; also, the play itself. ::: v. t. --> To send or toss to and fro; to bandy; as, to shuttlecock words.

sidepiece ::: n. --> The jamb, or cheek, of an opening in a wall, as of door or window.

sill ::: a ledge of wood, stone, etc. at the foot of an opening, such as a window or a door; the threshold.

sill ::: n. --> The basis or foundation of a thing; especially, a horizontal piece, as a timber, which forms the lower member of a frame, or supports a structure; as, the sills of a house, of a bridge, of a loom, and the like.
The timber or stone at the foot of a door; the threshold.
The timber or stone on which a window frame stands; or, the lowest piece in a window frame.
The floor of a gallery or passage in a mine.


sircar ::: n. --> A Hindoo clerk or accountant.
A district or province; a circar.
The government; the supreme authority of the state.


siva ::: n. --> One of the triad of Hindoo gods. He is the avenger or destroyer, and in modern worship symbolizes the reproductive power of nature.

slam ::: v. t. --> To shut with force and a loud noise; to bang; as, he slammed the door.
To put in or on some place with force and loud noise; -- usually with down; as, to slam a trunk down on the pavement.
To strike with some implement with force; hence, to beat or cuff.
To strike down; to slaughter.
To defeat (opponents at cards) by winning all the tricks


slot ::: n. --> A broad, flat, wooden bar; a slat or sloat.
A bolt or bar for fastening a door.
A narrow depression, perforation, or aperture; esp., one for the reception of a piece fitting or sliding in it.
The track of a deer; hence, a track of any kind. ::: v. t.


snecket ::: n. --> A door latch, or sneck.

sneck ::: v. t. --> To fasten by a hatch; to latch, as a door. ::: n. --> A door latch.

spatulate ::: a. --> Shaped like spatula, or like a battledoor, being roundish, with a long, narrow, linear base.

splay ::: v. t. --> To display; to spread.
To dislocate, as a shoulder bone.
To spay; to castrate.
To turn on one side; to render oblique; to slope or slant, as the side of a door, window, etc. ::: a.


squeak ::: v. i. --> To utter a sharp, shrill cry, usually of short duration; to cry with an acute tone, as an animal; or, to make a sharp, disagreeable noise, as a pipe or quill, a wagon wheel, a door; to creak.
To break silence or secrecy for fear of pain or punishment; to speak; to confess. ::: n.


Sri Aurobindo: "[‘Its passive flower of love and doom it gave."] Good Heavens! how did Gandhi come in there? Passion-flower, sir — passion, not passive.” Letters on Savitri [in reference to a typographical error]

Sri Aurobindo: “[‘Its passive flower of love and doom it gave.’] Good Heavens! how did Gandhi come in there? Passion-flower, sir—passion, not passive.” Letters on Savitri [in reference to a typographical error]

*Sri Aurobindo: "The highest aim of the aesthetic being is to find the Divine through beauty; the highest Art is that which by an inspired use of significant and interpretative form unseals the doors of the spirit.” The Human Cycle etc.*

stepstone ::: n. --> A stone laid before a door as a stair to rise on in entering the house.

stoop ::: n. --> Originally, a covered porch with seats, at a house door; the Dutch stoep as introduced by the Dutch into New York. Afterward, an out-of-door flight of stairs of from seven to fourteen steps, with platform and parapets, leading to an entrance door some distance above the street; the French perron. Hence, any porch, platform, entrance stairway, or small veranda, at a house door.
A vessel of liquor; a flagon.
A post fixed in the earth.


stopping ::: p. pr. & vb. n. --> of Stop ::: n. --> Material for filling a cavity.
A partition or door to direct or prevent a current of air.
A pad or poultice of dung or other material applied to a


suryadvarena ::: by the Sun as a door or gate. [Mund. 1.2.11]

tambour ::: n. --> A kind of small flat drum; a tambourine.
A small frame, commonly circular, and somewhat resembling a tambourine, used for stretching, and firmly holding, a portion of cloth that is to be embroidered; also, the embroidery done upon such a frame; -- called also, in the latter sense, tambour work.
Same as Drum, n., 2(d).
A work usually in the form of a redan, to inclose a space before a door or staircase, or at the gorge of a larger work. It is


task scheduling "algorithm" The assignment of start and end times to a set of tasks, subject to certain {constraints}. Constraints are typically either time constraints (the payload must be installed before the payload bay doors are closed) or resource constraints (this task requires a small crane and a crane operator). In the case where the tasks are programs to run concurrently on a computer, this is also known as {multitasking}. (1998-04-25)

tatta ::: n. --> A bamboo frame or trellis hung at a door or window of a house, over which water is suffered to trickle, in order to moisten and cool the air as it enters.

temple ::: 1. A building or place dedicated to the worship of a deity or deities. 2. Fig. Something regarded as having within it a divine presence. temples, temple-door, temple-soil, temple-tower, rock-temple"s.

tetraneumona ::: n. pl. --> A division of Arachnida including those spiders which have four lungs, or pulmonary sacs. It includes the bird spiders (Mygale) and the trapdoor spiders. See Mygale.

The deeper the emotion, the more intense the Bhakti, the greater is the force for realisation and transformation. It is oftenest through intensity of emotion that the psychic being awakes and there is an opening of the inner doors to the Divine.

— the Grace of the Divine Mother and on your side an inner state made up of faith, sincerity and surrender. Let your faith be pure, cancfid and perfect. An egoistic faith in the mental and vital being tainted by arabidoo, pride, vanity, mental arrogance, vital self-will, personal demand, desire for petty satisfaction of the lower nature is a low and smokc-obscurcd flame that cannot bum upwards to heaven. Regard your life as given you only for the divine work and to help in the dirine manifestation.

"The inner vision is an open door on higher planes of consciousness beyond the physical mind which gives room for a wider truth and experience to enter and act upon the mind. It is not the only or the most important door, but it is one which comes readiest to very many if not most and can be a very powerful help.” Letters on Yoga

“The inner vision is an open door on higher planes of consciousness beyond the physical mind which gives room for a wider truth and experience to enter and act upon the mind. It is not the only or the most important door, but it is one which comes readiest to very many if not most and can be a very powerful help.” Letters on Yoga

“The presence of the Spirit is there in every living being, on every level, in all things, and because it is there, the experience of Sachchidananda, of the pure spiritual existence and consciousness, of the delight of a divine presence, closeness, contact can be acquired through the mind or the heart or the life-sense or even through the physical consciousness; if the inner doors are flung sufficiently open, the light from the sanctuary can suffuse the nearest and the farthest chambers of the outer being.” The Life Divine

thereout ::: adv. --> Out of that or this.
On the outside; out of doors.


  "The supreme truths are neither the rigid conclusions of logical reasoning nor the affirmations of credal statement but fruits of the soul"s inner experience. Intellectual truth is only one of the doors to the outer precincts of the temple.” *The Foundations of Indian Culture

“The supreme truths are neither the rigid conclusions of logical reasoning nor the affirmations of credal statement but fruits of the soul’s inner experience. Intellectual truth is only one of the doors to the outer precincts of the temple.” The Foundations of Indian Culture

threshold ::: 1. A piece of wood or stone placed beneath a door; a doorsill. Also fig. 2. Fig. A level or point at which something would happen, would cease to happen, or would take effect, become true, etc. (Sri Aurobindo also employs the word as an adj.)

threshold ::: n. --> The plank, stone, or piece of timber, which lies under a door, especially of a dwelling house, church, temple, or the like; the doorsill; hence, entrance; gate; door.
Fig.: The place or point of entering or beginning, entrance; outset; as, the threshold of life.


through ::: prep. --> From end to end of, or from side to side of; from one surface or limit of, to the opposite; into and out of at the opposite, or at another, point; as, to bore through a piece of timber, or through a board; a ball passes through the side of a ship.
Between the sides or walls of; within; as, to pass through a door; to go through an avenue.
By means of; by the agency of.
Over the whole surface or extent of; as, to ride


tiler ::: n. --> A man whose occupation is to cover buildings with tiles.
A doorkeeper or attendant at a lodge of Freemasons.


To arrive at full possession of the powers of the dream-state, it is necessary first to exclude the attack of the sights, sounds etc. of the outer world upon the physical organs. It is quite possible indeed to be aware in the dream-trance of the outer physical world through the subtle senses which belong to the subtle body ; one may be aware of them just so far as one chooses and on a much wider scale than In the waking condition ; for the subtle senses have a far more powerful range than the gross physical organs, a range which may be made practically unlimited. But this awareness of the phj-sical world through the subtle senses is something quite different from our normal awareness of it through the physical organs ; the latter is incompatible with the settled state of trance, for the pressure of the physical senses breaks the Samadhi and calls back the mind to live in their normal field where alone they have power. But the subtle senses have power both upon their own planes and upon the physical world, though this is to them more remote than their own world of being. In Yoga various devices are used to seal up the doors of the physical sense, some of them physical devices ; but the one all-sufficient means is a force of concentration by which the mind is drawn inward to depths where the call of physical things can no longer easily attain to it. A second necessity is to get rid of the intervention of physical sleep. The ordinary habit of the mind when it goes in away from contact with physical things is to fall into the torpor of sleep or its dreams, and therefore when called in for the purposes of Samadhi, it gives or lends to give, at the first chance, by sheer force of habit, not the response demanded, but its usual response of ph)sical slumber. This habit of the mind has to be got rid of ; the mind has to Icam to be awake in the dream-stale, in possession of itself, not with the outgoing, but with an ingathered wakefulness in which, though immersed in itself, it exercises all its powers.

to undo the lock of (a door, chest, etc.) esp. with a key. Also fig. **unlocked.**

transom ::: n. --> A horizontal crossbar in a window, over a door, or between a door and a window above it. Transom is the horizontal, as mullion is the vertical, bar across an opening. See Illust. of Mullion.
One of the principal transverse timbers of the stern, bolted to the sternpost and giving shape to the stern structure; -- called also transsummer.
The piece of wood or iron connecting the cheeks of some gun carriages.


trap-door function "cryptography, mathematics" A special class of {one-way function}, which is reversible if you know a certain secret associated with the function. {(http://rsasecurity.com/rsalabs/faq/2-3-2.html)}. {(http://ieor.berkeley.edu/~jshu/knapsack/Review/OverviewPK.html)}. (2003-05-22)

trapdoor ::: n. --> A lifting or sliding door covering an opening in a roof or floor.
A door in a level for regulating the ventilating current; -- called also weather door.


trap door Or "trapdoor" 1. {back door}. 2. {trap-door function}

trapper ::: n. --> One who traps animals; one who makes a business of trapping animals for their furs.
A boy who opens and shuts a trapdoor in a gallery or level.


traverse ::: a. --> Lying across; being in a direction across something else; as, paths cut with traverse trenches.
Anything that traverses, or crosses.
Something that thwarts, crosses, or obstructs; a cross accident; as, he would have succeeded, had it not been for unlucky traverses not under his control.
A barrier, sliding door, movable screen, curtain, or the like.


trilithon ::: n. --> A monument consisting of three stones; especially, such a monument forming a kind of doorway, as among the ancient Celts.

Trojan horse "application, security" (Or just "trojan") A term coined by {MIT}-hacker-turned-NSA-spook Dan Edwards for a malicious, security-breaking program that is disguised as something benign, such as a directory lister, archiver, game or (in one notorious 1990 case on the Mac) a program to find and destroy {virus}es! A Trojan horse is similar to a {back door}. See also {RFC 1135}, {worm}, {phage}, {mockingbird}. [{Jargon File}] (2008-06-19)

Truth ::: The supreme truths are neither the rigid conclusions of logical reasoning nor the affirmations of credal statement, but fruits of the soul’s inner experience. Intellectual truth is only one of the doors to the outer precincts of the temple.
   Ref: CWSA Vol. 20, Page: 181


turnkey ::: n. --> A person who has charge of the keys of a prison, for opening and fastening the doors; a warder.
An instrument with a hinged claw, -- used for extracting teeth with a twist.


turnstile ::: n. --> A revolving frame in a footpath, preventing the passage of horses or cattle, but admitting that of persons; a turnpike. See Turnpike, n., 1.
A similar arrangement for registering the number of persons passing through a gateway, doorway, or the like.


unbarred ::: removed the bar from (a door or gate, etc.); opened, unlocked, unbolted, unfastened.

underhung ::: a. --> Resting on a track at the bottom, instead of being suspended; -- said of a sliding door.
Having the lower jaw projecting.


unhinge ::: v. t. --> To take from the hinges; as, to unhinge a door.
To displace; to unfix by violence.
To render unstable or wavering; to unsettle; as, to unhinge one&


Unix conspiracy [ITS] According to a conspiracy theory long popular among {ITS} and {TOPS-20} fans, Unix's growth is the result of a plot, hatched during the 1970s at Bell Labs, whose intent was to hobble AT&T's competitors by making them dependent upon a system whose future evolution was to be under AT&T's control. This would be accomplished by disseminating an operating system that is apparently inexpensive and easily portable, but also relatively unreliable and insecure (so as to require continuing upgrades from AT&T). This theory was lent a substantial impetus in 1984 by the paper referenced in the {back door} entry. In this view, Unix was designed to be one of the first computer viruses (see {virus}) - but a virus spread to computers indirectly by people and market forces, rather than directly through disks and networks. Adherents of this "Unix virus" theory like to cite the fact that the well-known quotation "Unix is snake oil" was uttered by DEC president Kenneth Olsen shortly before DEC began actively promoting its own family of Unix workstations. (Olsen now claims to have been misquoted.)

unlatch ::: v. i. --> To open or loose by lifting the latch; as, to unlatch a door.

unlock ::: v. t. --> To unfasten, as what is locked; as, to unlock a door or a chest.
To open, in general; to lay open; to undo.


usher ::: n. --> An officer or servant who has the care of the door of a court, hall, chamber, or the like; hence, an officer whose business it is to introduce strangers, or to walk before a person of rank. Also, one who escorts persons to seats in a church, theater, etc.
An under teacher, or assistant master, in a school. ::: v. t.


vadding "games" /vad'ing/ (From VAD, a permutation of ADV, i.e. {ADVENT}, used to avoid a particular {admin}'s continual search-and-destroy sweeps for the game) A leisure-time activity of certain hackers involving the covert exploration of the "secret" parts of large buildings - basements, roofs, freight elevators, maintenance crawlways, steam tunnels, and the like. A few go so far as to learn locksmithing in order to synthesise vadding keys. The verb is "to vad" (compare {phreaking}; see also {hack}, sense 9). This term dates from the late 1970s, before which such activity was simply called "hacking"; the older usage is still prevalent at {MIT}. Vadding (pronounced /vay'ding/) was also popular {CMU}, at least as early as 1986. People who did it every night were called the "vaders," possibly after "elevator," which was one of the things they played with, or "invader," or "Darth Vader". This game was usually played along with no-holds-barred hide-and-seek. CMU grad students were the known to pry open the inner doors of elevators between floors to see the graffiti on the inside of the outer doors. The most extreme and dangerous form of vadding is "elevator rodeo", also known as "elevator surfing", a sport played by wrasslin' down a thousand-pound elevator car with a 3-foot piece of string, and then exploiting this mastery in various stimulating ways (such as elevator hopping, shaft exploration, rat-racing, and the ever-popular drop experiments). Kids, don't try this at home! See also {hobbit}. [{Jargon File}] (1996-01-07)

valvate ::: a. --> Resembling, or serving as, a valve; consisting of, or opening by, a valve or valves; valvular.
Meeting at the edges without overlapping; -- said of the sepals or the petals of flowers in aestivation, and of leaves in vernation.
Opening as if by doors or valves, as most kinds of capsules and some anthers.


valve ::: n. --> A door; especially, one of a pair of folding doors, or one of the leaves of such a door.
A lid, plug, or cover, applied to an aperture so that by its movement, as by swinging, lifting and falling, sliding, turning, or the like, it will open or close the aperture to permit or prevent passage, as of a fluid.
One or more membranous partitions, flaps, or folds, which permit the passage of the contents of a vessel or cavity in one


vannevar "jargon" /van'*-var/ A bogus technological prediction or a foredoomed engineering concept, especially one that fails by implicitly assuming that technologies develop linearly, incrementally, and in isolation from one another when in fact the learning curve tends to be highly nonlinear, revolutions are common, and competition is the rule. The prototype was Vannevar Bush's prediction of "electronic brains" the size of the Empire State Building with a Niagara-Falls-equivalent cooling system for their tubes and relays, a prediction made at a time when the semiconductor effect had already been demonstrated. Other famous vannevars have included {magnetic-bubble memory}, {LISP machines}, {videotex}, and a paper from the late 1970s that computed a purported ultimate limit on areal density for {integrated circuits} that was in fact less than the routine densities of 5 years later. [{Jargon File}] (2000-02-29)

vaudoux ::: n. & a. --> See Voodoo.

veranda ::: n. --> An open, roofed gallery or portico, adjoining a dwelling house, forming an out-of-door sitting room. See Loggia.

vestibules ::: passages, halls, or antechambers between the outer door and the interior parts of a house or building.

virus "security" (By analogy with biological viruses, via science fiction) A program or piece of code, a type of {malware}, written by a {cracker}, that "infects" one or more other programs by embedding a copy of itself in them, so that they become {Trojan horses}. When these programs are executed, the embedded virus is executed too, thus propagating the "infection". This normally happens invisibly to the user. A virus has an "engine" - code that enables it to propagate and optionally a "payload" - what it does apart from propagating. It needs a "host" - the particular hardware and software environment on which it can run and a "trigger" - the event that starts it running. Unlike a {worm}, a virus cannot infect other computers without assistance. It is propagated by vectors such as humans trading programs with their friends (see {SEX}). The virus may do nothing but propagate itself and then allow the program to run normally. Usually, however, after propagating silently for a while, it starts doing things like writing "cute" messages on the terminal or playing strange tricks with the display (some viruses include {display hacks}). Viruses written by particularly antisocial {crackers} may do irreversible damage, like deleting files. By the 1990s, viruses had become a serious problem, especially among {IBM PC} and {Macintosh} users (the lack of security on these machines enables viruses to spread easily, even infecting the operating system). The production of special {antivirus software} has become an industry, and a number of exaggerated media reports have caused outbreaks of near hysteria among users. Many {lusers} tend to blame *everything* that doesn't work as they had expected on virus attacks. Accordingly, this sense of "virus" has passed into popular usage where it is often incorrectly used for other types of {malware} such as {worms} or {Trojan horses}. See {boot virus}, {phage}. Compare {back door}. See also {Unix conspiracy}. [{Jargon File}] (2003-06-20)

vomitory ::: a. --> Causing vomiting; emetic; vomitive. ::: n. --> An emetic; a vomit.
A principal door of a large ancient building, as of an amphitheater.


voodooism ::: n. --> A degraded form of superstition and sorcery, said to include human sacrifices and cannibalism in some of its rites. It is prevalent among the negroes of Hayti, and to some extent in the United States, and is regarded as a relic of African barbarism.

voodoo ::: n. --> See Voodooism.
One who practices voodooism; a negro sorcerer. ::: a. --> Of or pertaining to voodooism, or a voodoo; as, voodoo incantations.


voodoo programming "jargon" (From George Bush's "voodoo economics") The use by guess or cookbook of an obscure or {hairy} system, feature, or algorithm that one does not truly understand. The implication is that the technique may not work, and if it doesn't, one will never know why. Almost synonymous with {black magic}, except that black magic typically isn't documented and *nobody* understands it. Compare {magic}, {deep magic}, {heavy wizardry}, {rain dance}, {cargo cult programming}, {wave a dead chicken}. [{Jargon File}] (1995-03-10)

walking drives "jargon" An occasional failure mode of {magnetic-disk drives} back in the days when they were huge, clunky {washing machines}. Those old {dinosaur} parts carried terrific angular momentum; the combination of a misaligned spindle or worn bearings and stick-slip interactions with the floor could cause them to "walk" across a room, lurching alternate corners forward a couple of millimeters at a time. There is a legend about a drive that walked over to the only door to the computer room and jammed it shut; the staff had to cut a hole in the wall in order to get at it! Walking could also be induced by certain patterns of drive access (a fast seek across the whole width of the disk, followed by a slow seek in the other direction). Some bands of old-time hackers figured out how to induce disk-accessing patterns that would do this to particular drive models and held disk-drive races. [{Jargon File}] (2009-05-14)

WarGames "recreation" (Not "War Games") A 1983 film about a schoolboy {cracker} using a {wardialer} to try to break into a games company's computer and accidentally connecting to a {backdoor} into "Whopper", a ficticious {C3} computer at Norad (USAF). He then procedes to unwittingly initiate global thermonuclear warfare. Playing naughts and crosses finally teaches Whopper that the only way to win the game is never to play. {IMDb (http://us.imdb.com/Title?WarGames+%281983%29)}. (1999-03-08)

wave a dead chicken "jargon" To perform a ritual in the direction of crashed software or hardware that one believes to be futile but is nevertheless necessary so that others are satisfied that an appropriate degree of effort has been expended. "I'll wave a dead chicken over the source code, but I really think we've run into an OS bug". Compare {voodoo programming}, {rain dance}. [{Jargon File}] (1996-09-08)

waybread ::: n. --> The common dooryard plantain (Plantago major).

WEEPING. ::: Weeping brings in the forces that should be kept outside ; for weeping is a giving way of the inner control and an expression of vital reaction and ego. Tt is only the psychic weeping that does not open the door to these forces ; but that weeping is without affliction, tears of Bhakti, spiritual emotion, or Ananda.

wheel ::: n. 1. A solid disk or a rigid circular ring connected by spokes to a hub, designed to turn around an axle passed through the centre. 2. Something resembling such a disk or ring in appearance or movement or having a wheel as its principal part or characteristic. 3. Moving, propelling, or animating agencies. 4. Fig. Signifying the eternal recurrence of all things. Wheel, Wheel"s, wheels, the wheels of Circumstance, the wheels of Doom, the wheel of God, the wheels of life, the wheel of works. v. 5. To turn or cause to turn on or as if on an axis. wheels, wheeled.

wicket ::: a small door or gate, especially one built into or near a larger one.

wicket ::: n. --> A small gate or door, especially one forming part of, or placed near, a larger door or gate; a narrow opening or entrance cut in or beside a door or gate, or the door which is used to close such entrance or aperture. Piers Plowman.
A small gate by which the chamber of canal locks is emptied, or by which the amount of water passing to a water wheel is regulated.
A small framework at which the ball is bowled. It consists


width ::: n. --> The quality of being wide; extent from side to side; breadth; wideness; as, the width of cloth; the width of a door.

wimple ::: n. --> A covering of silk, linen, or other material, for the neck and chin, formerly worn by women as an outdoor protection, and still retained in the dress of nuns.
A flag or streamer. ::: v. t. --> To clothe with a wimple; to cover, as with a veil;


within ::: prep. --> In the inner or interior part of; inside of; not without; as, within doors.
In the limits or compass of; not further in length than; as, within five miles; not longer in time than; as, within an hour; not exceeding in quantity; as, expenses kept within one&


without-door ::: a. --> Outdoor; exterior.

without ::: prep. --> On or at the outside of; out of; not within; as, without doors.
Out of the limits of; out of reach of; beyond.
Not with; otherwise than with; in absence of, separation from, or destitution of; not with use or employment of; independently of; exclusively of; with omission; as, without labor; without damage.


wizard 1. A person who knows how a complex piece of software or hardware works (that is, who {groks} it); especially someone who can find and fix bugs quickly in an emergency. Someone is a {hacker} if he or she has general hacking ability, but is a wizard with respect to something only if he or she has specific detailed knowledge of that thing. A good hacker could become a wizard for something given the time to study it. 2. A person who is permitted to do things forbidden to ordinary people; one who has {wheel} privileges on a system. 3. A Unix expert, especially a Unix systems programmer. This usage is well enough established that "Unix Wizard" is a recognised job title at some corporations and to most headhunters. See {guru}, {lord high fixer}. See also {deep magic}, {heavy wizardry}, {incantation}, {magic}, {mutter}, {rain dance}, {voodoo programming}, {wave a dead chicken}. 4. An interactive help utility that guides the user through a potentially complex task, such as configuring a {PPP} driver to work with a new {modem}. Wizards are often implemented as a sequence of {dialog boxes} which the user can move forward and backward through, filling in the details required. The implication is that the expertise of a human wizard in one of the above senses is encapsulated in the software wizard, allowing the average user to perform expertly. [{Jargon File}] (1998-09-07)

wormhole {back door}

yankee-doodle ::: n. --> The name of a tune adopted popularly as one of the national airs of the United States.
Humorously, a Yankee.


yoga ::: n. --> A species of asceticism among the Hindoos, which consists in a complete abstraction from all worldly objects, by which the votary expects to obtain union with the universal spirit, and to acquire superhuman faculties.

YOGIC POWERS. ::: The idea that yogins do not or ought not to use these powers I regard as an ascetic superstition. I believe that all yogins who have these powers do use them whenever they find that that they are called from within to do so. They may refrain if they think the use in a particular case is contrary to the Divine Will or see that prevcofing one evil may-be open- ing the door to worse or for any other veiled reason, but not

yuga ::: n. --> Any one of the four ages, Krita, or Satya, Treta, Dwapara, and Kali, into which the Hindoos divide the duration or existence of the world.



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NEW FULL DB (2.4M)

   46 Hilda Doolittle
   7 Mike Dooley
   3 Anonymous
   2 Thomas Fuller
   2 Rumi
   2 Ralph Waldo Emerson
   2 Frank Herbert
   2 C L Stone

*** WISDOM TROVE ***

*** NEWFULLDB 2.4M ***

1:Everything is Dinky Doo. ~ George Harrison,
2:Shoob-be-doo-be-doo-da-day. ~ Stevie Wonder,
3:this isn’t a Scooby Doo episode, ~ Cassidy Cayman,
4:whoopdie-friggin-doo, fooled you! ~ Maggie Stiefvater,
5:I'm sorry I can't get into Scooby Doo on any level. ~ Mike Judge,
6:So, the Scooby-Doo Gang is back together,” Kennard said. ~ N R Walker,
7:I definitely don't think that I'm hot doo-doo. I don't. ~ Drew Barrymore,
8:letting my skirt ride up to a couple inches below my doo-dah, ~ Janet Evanovich,
9:I hated Woody Woodpecker and Scooby-Doo, but I was a cartoon freak. ~ John Goodman,
10:There's only two kinds of music: the blues and zippety doo-dah. ~ Townes Van Zandt,
11:I grew up watching Scooby Doo and Thelma was my favourite character. ~ MyAnna Buring,
12:Strip those clowns down to nudity, shove the chrome where they doo doo be. ~ Big Pun,
13:Doo never actually made moonshine, but he hauled about an ocean of it. ~ Loretta Lynn,
14:Whoopie doo guys, yes, I've dated girls and I've dated boys - get over it. ~ Jessie J,
15:Did you or did you not say that the United States was a crock of doo-doo? ~ Kurt Vonnegut,
16:Every Saturday we work in the yard, pick up the dog doo, hope that it's hard. ~ Joe Walsh,
17:My job is to cry cock-a-doodle-doo - and after that, I do not give a shit. ~ Anthony O Neill,
18:There are only two kinds of songs; there's the blues, and there's zip-a-dee-doo-dah. ~ Townes Van Zandt,
19:probably horse doo had a name in french also, but that didn't mean god intended for you to eat it. ~ Richard Russo,
20:Doo-wop is special music to me because it's so straightforward and melody-driven and captures emotions. ~ Bruno Mars,
21:There are enough people running around in here. It’s starting to feel like an episode of Scooby-Doo. ~ Grady Hendrix,
22:I grew up writing about the paranormal, and I blame too many Saturday mornings watching Scooby Doo. ~ Kelley Armstrong,
23:Don't cross me Scooby-Doo. I'm not an old man in a mask waiting to be thwarted by you meddling kids. ~ Sherrilyn Kenyon,
24:Though men determine, the gods doo dispose: and oft times many things fall out betweene the cup and the lip. ~ Robert Greene,
25:[On Sting] He threw a sucker punch. There's the sucker who threw the punch. Him the the Bart Simpson hair doo. ~ Bobby Heenan,
26:He sighed and said, “Is this the part where I have to tell you how my plan played out? This isn’t Scooby Doo. ~ Gillian Larkin,
27:Raising interest rates is voo-doo. You can't deal with a global system problem by trying to solve it with this. ~ Stafford Beer,
28:Scat Man Doo and his trusty Shit Stick had gone where no man had ever gone before. And none should ever go again. ~ John Grogan,
29:I had done chorus before in school, but I was only trying for an easy A. I was a bass going 'dum dum da doo wop. ~ Garrett Hedlund,
30:Mumbo-Jumbo will hoo-doo you, Mumbo-Jumbo will hoo-doo you. Mumbo . . . Jumbo . . . will . . . hoo-doo . . . you. ~ Vachel Lindsay,
31:Everyone who knows me knows that I'm a hopeless romantic who listens to love ballads and doo-wop songs all the time. ~ Henry Rollins,
32:Down the toilet, lookit me,
What a silly thing ta do!
Hope nobody takes a pee,
Yippy dippy dippy doo . . . ~ Thomas Pynchon,
33:He took a dog-doo snow cone and stuffed it in my right eye. He took a dog-doo snow cone and stuffed it in my other eye. ~ Frank Zappa,
34:If you want to see Chris Jericho drink a beer with Stone Cold Steve Austin, give me a doo-a dee-dee-dam, dee-dee-doo. ~ Chris Jericho,
35:I'm probably a monster-of-the-week guy, and that comes back down to my old favorite show, which as a kid was always Scooby-Doo. ~ Rhys Darby,
36:I’m not going in the water with bad things out to hurt me! I saw Scooby-Doo! Curse of the Lake Monster with Lily! No way in hell! ~ Jennifer Probst,
37:I could sing you a thousand and one doo-wop songs. I love the simplicity in that music. It's not super-poetic, it's just from the heart. ~ Bruno Mars,
38:Now that I'm more middle class, I have access to consumer goods. I do enjoy feminine frippery, feminine doo-da, stuff like that. ~ Shirley Geok lin Lim,
39:'Doo-wop' is a very special word for me. Because I grew up listening to my dad who, as a Fifties rock & roll head, loved doo-wop music. ~ Bruno Mars,
40:Correct me if I'm wrong - the gizmo is connected to the flingflang connected to the watzis, watzis connected to the doo-dad connected to the ding dong. ~ Pat Oliphant,
41:Literally it’s the precise moment when dog doo turns white, but in general it refers to the type of person you don’t want to share your hoogencogles with. ~ Betty White,
42:That’s a pretty lame superhero name,” I told him.

“Scooby-Doo is already taken,” he said with dignity. “Anything else sounds lame in comparison. ~ Patricia Briggs,
43:You could split hairs and bring up words like 'doo-wop' and terms like 'soul' or 'R&B', but I think pop music is what you want it to be - that's why it's pop. ~ Henry Rollins,
44:Maybe we're just stupid and don't realize you can't make music that sounds like a chase scene from a 'Scooby Doo' cartoon and have people take you seriously. ~ Andrew VanWyngarden,
45:Your life will have chapters, complete with crazy characters, villains and a plot you can't even imagine as you sit here today. It's a lot like a Scooby Doo episode. ~ Sharyn Alfonsi,
46:As proud as I am of Doo-Wops I feel like, 'Oh, man. People haven't seen nothing. They don't even know what I'm about to do,' and that's what I can't wait to show the world. ~ Bruno Mars,
47:My dad was into the 1950s doo-wop era. If you look at those groups, or at James Brown, Jackie Wilson and the Temptations in the 1960s, you'll see you had to be sharp onstage. ~ Bruno Mars,
48:Sully? That you?” Riley had been taking stock of the paint supplies and he rounded the aisle and saw Sully, Mut Jackson and Doo Doo McMahon practically falling over each other. ~ Pepper Pace,
49:In the rural South, you have a town of 30,000 people and everybody's pretty much thrown on the same pile of doo-doo. You just learn to make the best of it and live with one another. ~ Bubba Sparxxx,
50:When I was a kid, 'Scooby Doo' was, hands down, my favorite cartoon. Even when I was older, when I was in college studying and I needed to tune out for a while, I'd watch 'Scooby Doo. ~ Linda Cardellini,
51:I been to many malls from state to state,But I've never been in, say, one this great.I hate to say, about the other shopping centers that's left,But the Albee Square Mall is the doo-doo-def! ~ Biz Markie,
52:Johns, what the fuck are you doing?” Digger called. “You don’t chat with ghosts, you fucking run like Scooby-Doo, man!”
“It’s okay,” Owen told them.
“Scooby-Doo!”
“Not okay,” Nick cried. ~ Abigail Roux,
53:I really can't say what inspires me the most, because I'm inspired by just about everything. My feelings and relationships, my family, Scooby-Doo. Opinion of my work. Everything. Not just one thing. ~ Erykah Badu,
54:I really liked this cowboy. Mack. But I didn't know a single thing about him other than the fact that he doesn't wear underwear and he's got a big cock-a-doodle doo that he definitely knows how to use. Yee haw. ~ Elle Casey,
55:I came up in Brooklyn singing doo-wop music from the time I was 13 to the time I was 20. That music served a purpose of keeping a lot of people out of trouble, and also it was a passport from one neighborhood to another. ~ Richie Havens,
56:I was at the Apollo Theater all the time, skipping school, and I worked in a barbershop. That's how I started with doo-wop. Now I've come full circle. I did all kinds of music. I used to work on Broadway and Tin Pan Alley. ~ George Clinton,
57:She looked around to see that all the dogs – including Scooby Doo – were still looking adoringly at Alex. She turned back to him. “I’ve never seen an entire kennel behave like this around anyone. Does this happen to you often? ~ Paige Tyler,
58:Abby, listen to me. I can hear thoughts–” – Sundown
“Little late now, bucko. I noticed. Thanks for volunteering that. Let me give you a Hero Award for your first confession. Big flippin’ hairy doo dah…Woo. Hoo.” – Abigail ~ Sherrilyn Kenyon,
59:This is not a Scooby-Doo episode, Gus said.
Granted, our current adventure may lack the mastery and grace of classic stories like 'Hassle in the Castle' or 'Foul Play in Funland', Shawn said. But as I've always said, aim high. ~ William Rabkin,
60:Oh please don’t tell me this whole thing was just Old Man Caruthers digging for diamonds and trying to throw people off the scent,” Aether sighed. “If we unmask a Scooby Doo villain after all that destruction I’m going to be so pissed. ~ Drew Hayes,
61:Our plastic muskets, though powderless, will frontload, and our coup will not be bloodless, nor will the blood be lambly. It will stain the lion's den whose bars though invisible are verily there as well roll along, doo-da doo-da and a thousand lonely dirges. ~ Adam Levin,
62:Damn, are these Scooby Doo?"
She giggled. "I wasn't expecting company, and I have a slight obsession from growing up with the old cartoon."
"They almost killed my hard on."
She slid her hand between them and then quirked her eyebrows. "Seems fine to me. ~ Katie Ashley,
63:There will be that zip-a-dee-doo-dah after the nominee is chosen. I guarantee there will be that enthusiasm. But to be brutally honest, with all due respect to governor Romney, who is obviously the frontrunner... hes not garnering a lot of that enthusiasm right now. ~ Sarah Palin,
64:In a typical college romance novel, this was the moment I would’ve been waiting for. The validation of all my shame and suffering at the hands of other men: a beautiful boy loved me. What had been done to my body didn’t ruin me for Mr. Right. Zippity-fucking-doo-dah. ~ Leah Raeder,
65:The doo-wop stalker love song on a Cincinnati oldies station--you broke up with me because I was an obnoxious jerk and now you're dating him, so I drive by your house and stare in your window every night, thereby proving that I'm an even bigger creep than you thought ~ Sarah Vowell,
66:COCK-A-DOODLE DOO! HOW DO YOU LIKE IT FROMO THE OTHER END, YOU LITTLE FUGGER?"

"Kafir, I can say it with confidence: Today is a day that no pigs will die. I'm not even allowed to eat the motherfuggers; I'm sure not going to kill one."
"Amen," Colin answered. ~ John Green,
67:Our marriage is like anybody's marriage, It goes through ups and downs. It's a little garden that you have to tend all the time. When we're home, it's not like we walk around all dolled up going, We are celebrities! We are famous! I change diapers. I clean up dog doo. ~ Bruce Willis,
68:Nothing will.” Sam shot Stacey a look. “We’ll stay out of it, but if you need our help, we’ll be there for you.”
“Like the Scooby-Doo gang,” Stacey said with a smile. “But cooler and without the dog.” She paused, wrinkling her nose. “We have a giant demon snake instead. ~ Jennifer L Armentrout,
69:If you mentioned Hanna-Barbera to people, they said, "Oh yeah, Flintstone, Yogi, Scooby-Doo, Jetsons," and that was pretty much it. We have characters with very high recognition factors and great films, but no organized plans for really making the most of them and increasing their value. ~ Fred Seibert,
70:I felt the blood drain out of my face. The whole thing was a setup-the FBI mole, the mystery client...I knew the what but the why was what I was trying to Scooby-Doo as we hurtled to an uncertain fate in the back of Zhen's limo. It must have been a play for HR, revenge for our hostile takeover. ~ Shane Kuhn,
71:My father's a musician and my mother's a singer. My dad's originally from Brooklyn and he was a Latin percussionist so I've always had instruments around the house. He used to have a show like a 1950s rock and roll show with Little Richard music. They would do doo-wop songs and stuff like that. ~ Bruno Mars,
72:Anyway,” he said, his gaze lifting to hers. “We’re a team, right?”
She couldn’t help but smile. “That’s us, one of the great detective couples. Like Nick and Nora.”
He mugged a face. “More like Bonnie and Clyde.”
“Emma Peel and John Steed.”
Tucker laughed. “Shaggy and Scooby Doo. ~ B J Daniels,
73:I've noticed that girls between like 20 and 30 seem to know 'Can't Hardly Wait.' I got the goth kids who know 'Buffy.' I got this wide spectrum of people who range from like 8 to 13 who seem to know 'Scooby-Doo.' Then I get the international people who seem to know 'Austin Powers' and 'The Italian Job. ~ Seth Green,
74:When I was pregnant, everyone told me you're going to be one of those women with a little football in front. And then this...thing, this Scooby-Doo monster belly arrived. I gained 65 pounds. Every single part of my body was thicker - even my scalp! But that's the advantage of being young - it went right back. ~ Kate Beckinsale,
75:James Joyce, in his novel Finnegans Wake, in 1939, punned on the word “Hindoo” (as the British used to spell it), joking that it came from the names of two Irishmen, Hin-nessy and Doo-ley: “This is the hindoo Shimar Shin between the dooley boy and the hinnessy.”30 Even Joyce knew that the word was not native to India. ~ Wendy Doniger,
76:He awoke to his alarm the morning of the hunt at four thirty. It was the first time since arriving in Gutshot that he'd beaten the rooster to waking. Immediately, he opened his bedroom window, pressed his face up against the screen, and shouted, "COCK-A-DOODLE DOO! HOW DO YOU LIKE IT FROM THE OTHER END, YOU LITTLE FUGGER? ~ John Green,
77:I think girls are especially worried about being judged, and when you're in high school, everything seems like a bigger deal than it is. As soon as you're out, it feels like forever ago-zip-a-dee-doo-dah! So do what you want, and if people are going to judge you for it, who cares? You might not fit in, but that's okay. ~ AnnaSophia Robb,
78:Don’t do it,” Tony says. “Do what?” I ask, not taking my eyes off the kitchen door. “Murder a man because he fed your woman a piece of shellfish. Or, at least, wait until we’re not in public. I don’t have that Will Smith memory eraser doo-hickey. I’ll have a better chance of covering up a murder if fifty of New York’s elite aren’t watching. ~ Ella Goode,
79:This is why I’m not married,” Ranger said. “Women ask questions.” “Unh!” I said, smacking my forehead with the heel of my hand. “That’s not why you’re not married. You’re not married because you’re … impossible.” He dragged me to him and kissed me, and I felt the kiss travel like lava to my doo-dah. “I have some issues to resolve,” he said. No kidding. He gave my ponytail a playful tug and left. ~ Janet Evanovich,
80:I love you two.” She put her arms around her girls. “You are so sweet to have come over.” “Are you kidding?” Lucy said. “After you told us what happened with that dick-doo-wah, I snagged a couple of shovels from the store in case we needed to help you bury a body.” And that brought tears to her eyes. Maybe she was kinda drunk. But still, only a true friend would help you dispose of a body. “You’re the best. ~ Avery Flynn,
81:I got them voodoo blues, Them evil hoo-doo blues. Petro Loa won’t leave me alone; Every night I hear the zombies moan. Lord, I got them mean ol’ voodoo blues. Zu-Zu was a mambo, she loved a hungan man; Messin’ with Erzuli wasn’t part of her plan. The spell of the tom-tom turned her into a slave, And now Baron Samedi’s dancin’ on her grave. Yeah, she’s got them voodoo blues, Them bad ol’ hoo-doo blues … When ~ William Hjortsberg,
82:The rest of the family hated Orlando. It was full of ass-backward transplants, bad food, and doo-doo basketball players. It was everything that sucked about the South with none of the benefits. People drove ride-on lawn mowers through their neighborhoods wearing Home Depot hats, but you couldn’t find any decent barbecue within five counties. No Southern hospitality, just hot asphalt and suburban phoniness. All the ignorance, none of the sense. ~ Eddie Huang,
83:For most people, self-awareness and self-pity blossom simultaneously in early adolescence. It's about that time that we start viewing the world as something other than a whoop-de-doo playground, we start to experience personally how threatening it can be, how cruel and unjust. At the very moment when we become, for the first time, both introspective and socially conscientious, we receive the bad news that the world, by and large, doesn't give a rat's ass. ~ Tom Robbins,
84:I tended to listen to doo-wop, but my grandmother would always have the radio on all day and she'd start with Yiddish and then move on to gospel and later to "make believe" ballroom music. I got to hear all kinds of music and my mother would get up to go to work listening to country music. That was her alarm clock. My dad was a jazz lover and listened to the man who wrote "Misty", Errol Garner. He loved piano players, so I got to listen to that as well. ~ Richie Havens,
85:Bill Door found a piece of chalk in the farm's old smithy, located a piece of board among the debris, and wrote very carefully for some time. Then he wedged the board in front of the henhouse and pointed Cyril toward it.

THIS YOU WILL READ, he said.

Cyril peered myopically at the "Cock-A Doodle-Doo" in heavy gothic script. Somewhere in his tiny mad chicken mind a very distinct and chilly understanding formed that he'd better learn to read very, very quickly. ~ Terry Pratchett,
86:Helio was fresh off a four-year stint upstate for armed robbery. He looked it too. Sunglasses, a doo-rag on his head, white T-shirt under a flannel shirt that had only the top button buttoned so that it looked like a cape or bat wings. The sleeves were rolled up, revealing crude prison tattoos etched onto his forearm and the prison muscles coiling thereunder. There is an unmistakable look to prison muscles, a smooth, marblelike quality as opposed to their puffier health club counterparts. We ~ Harlan Coben,
87:I used to listen to so much doo-wop, and I've talked a lot about gospel music, but I realised a lot of that language came from doo-wop music. You know, "I Asked the Lord Above," "Heaven Sent Me an Angel." That's rock-'n-roll, and that's where a lot of this language is coming from. Also, I've said before that as soon as you start having a conversation with Jesus in a song you know you're dealing with issues of morality and how fragile it is to be human. It's a shortcut to putting those ideas across. ~ Jason Pierce,
88:We shoot our heroes and enjoy peripeteia as a spectacle akin to sport and perhaps harshly disavowing the past protects us from the disappointment of our outsized hopes—who knows, really, but shifts in taste don’t fully account for the phenomenon. At any rate, nearly everything urgent and alive becomes doo-wop down the road, at least in this country’s pop culture, and along the way a somewhat self-hating irony lays waste not only to the work but to the desires it once carried. It’s like we die into adulthood. ~ Charles D Ambrosio,
89:We shoot our heroes and enjoy peripeteia as a spectacle akin to sport and perhaps harshly disavowing the past protects us from the disappointment of our outsized hopes--who knows, really, but shifts in taste don't fully account for the phenomenon. At any rate, nearly everything urgent and alive becomes doo-wop down the road, at least in this country's pop culture, and along the way a somewhat self-hating irony lays waste not only to the work but to the desires it once carried. It's like we die into adulthood. ~ Charles D Ambrosio,
90:Ryder stepped into the hallway to discover Tiny sitting in the middle, his tail wagging in greeting and what looked like a goofy smile on his face. Despite Tiny’s size, his behaviour and the sheer impracticality of having him here, Ryder felt stupidly happy to see his big, dumb face.
For about two seconds. Until he saw the offering at Tiny’s feet. A steaming mountain of crap right in the middle of the hall runner.
Ryder blinked. He’d never seen so much dog doo in his life. What the hell had they been feeding him?
Bricks? ~ Amy Andrews,
91:How lucky, I thought, were people who had known from earliest childhood what they wanted to do. All the children in my grammar school, who said they wanted to be doctors, had grown up to become doctors. This was also the case apparently with firemen, veterinarians, songwriters, and race car drivers.

I had opted for a kind of pure experience, which, as Doo-Wah had pointed out, is not usually something you get paid for. I did not want to write a book about it. I did not want to write so much as an article. I wanted to be left alone with my experience and go on to the next thing, whatever that was. ~ Laurie Colwin,
92:When life comes knockin', it's the heartbroken doo-wop singer who understands regret and the price of loving, the hard-living soul man who understands "I take what I want, I'm a bad go-getter, yeah..." and the Motown divas, men and women, who know you've got to play a little bit of the white man's/rich man's game. You have to make thoughtful compromises that don't sell out your soul, that let you reach just a little bit higher until your moment comes and then you set the rules. This was the credo all along Route 9 and you'd better understand it or else you would die an ugly musical death while risking bodily injury on Saturday night. ~ Bruce Springsteen,
93:Sonnet Xxii
THis holy season fit to fast and pray,
Men to deuotion ought to be inclynd:
therefore, I lykewise on so holy day,
for my sweet Saynt some seruice fit will find.
Her temple fayre is built within my mind,
in which her glorious ymage placed is,
on which my thoughts doo day and night attend
lyke sacred priests that neuer thinke amisse.
There I to her as th'author of my blisse,
will builde an altar to appease her yre:
and on the same my hart will sacrifise,
burning in flames of pure and chast desyre:
The which vouchsafe O goddesse to accept,
amongst thy deerest relicks to be kept.
~ Edmund Spenser,
94:Sonnet Xxiii
Penelope for her Vlisses sake,
Deuiz'd a Web her wooers to deceaue:
in which the worke that she all day did make
the same at night she did againe vnreaue,
Such subtile craft my Damzell doth conceaue,
th'importune suit of my desire to shonne:
for all that I in many dayes doo weaue,
in one short houre I find by her vndonne.
So when I thinke to end that I begonne,
I must begin and neuer bring to end:
for with one looke she spils that long I sponne,
& with one word my whole years work doth rend.
Such labour like the Spyders web I fynd,
whose fruitlesse worke is broken with least wynd.
~ Edmund Spenser,
95:Sonnet Xii
ONe day I sought with her hart-thrilling eies,
to make a truce and termes to entertaine:
all fearlesse then of so false enimies,
which sought me to entrap in treasons traine.
So as I then disarmed did remaine,
a wicked ambush which lay hidden long
in the close couert of her guilefull eyen,
thence breaking forth did thick about me throng,
Too feeble I t'abide the brunt so strong,
was forst to yeeld my selfe into their hands:
who me captiuing streight with rigorous wrong,
haue euer since me kept in cruell bands.
So Ladie now to you I doo complaine,
against your eies that iustice I may gaine.
~ Edmund Spenser,
96:Sonnet Lxxxvii
SInce I did leaue the presence of my loue,
Many long weary dayes I haue outworne:
and many nights, that slowly seemd to moue,
theyr sad protract from euening vntill morne.
For when as day the heauen doth adorne,
I wish that night the noyous day would end:
and when as night hath vs of light forlorne,
I wish that day would shortly reascend.
Thus I the time with expectation spend,
and faine my griefe with chaunges to beguile,
that further seemes his terme still to extend,
and maketh euery minute seeme a myle.
So sorrow still doth seeme too long to last,
but ioyous houres doo fly away too fast.
~ Edmund Spenser,
97:Sonnet Iii
THe souerayne beauty which I doo admyre,
witnesse the world how worthy to be prayzed:
the light wherof hath kindled heauenly iyre,
in my fraile spirit by her from basenesse raysed.
That being now with her huge brightnesse dazed,
base thing I can no more endure to view:
but looking still on her I stand amazed,
at wondrous sight of so celestiall hew.
So when my toung would speak her praises dew,
it stopped is with thoughts astonishment:
and when my pen would write her titles true,
it rauisht is with fancies wonderment:
Yet in my hart I then both speake and write,
the wonder that my wit cannot endite.
~ Edmund Spenser,
98:Sonnet V
RVdely thou wrongest my deare harts desire,
In finding fault with her too portly pride:
the thing which I doo most in her admire,
is of the world vnworthy most enuide.
For in those lofty lookes is close implide,
scorn of base things, & sdeigne of soule dishonor:
thretning rash eies which gaze on her so wide,
that loosely they ne dare to looke vpon her.
Such pride is praise, such portlinesse is honor,
that boldned innocence beares in her eies:
and her faire countenance like a goodly banner,
spreds in defiaunce of all enemies.
Was neuer in this world ought worthy tride,
without some spark of such self-pleasing pride.
~ Edmund Spenser,
99:Mr. Jeavons said that I was a very clever boy. I said that I wasn’t clever. I was just noticing how things were, and that wasn’t clever. That was just being observant. Being clever was when you looked at how things were and used the evidence to work out something new. Like the universe expanding, or who committed a murder. Or if you see someone’s name and you give each letter a value from 1 to 26 (a = 1, b = 2, etc.) and you add the numbers up in your head and you find that it makes a prime number, like Jesus Christ (151), or Scooby-Doo (113), or Sherlock Holmes (163), or Doctor Watson (167). Mr. Jeavons asked me whether this made me feel safe, having things always in a nice order, and I said it did. ~ Mark Haddon,
100:Sonnet Ix
LOng-while I sought to what I might compare
those powrefull eies, which lighte[n] my dark spright,
yet find I nought on earth to which I dare
resemble th'ymage of their goodly light.
Not to the Sun: for they doo shine by night;
nor to the Moone: for they are changed neuer;
nor to the Starres: for they haue purer sight;
nor to the fire: for they consume not euer;
Nor to the lightning: for they still persuer;
nor to the Diamond: for they are more tender;
nor vnto Christall: for nought may them seuer;
nor vnto glasse: such basenesse mought offend her;
Then to the Maker selfe they likest be,
whose light doth lighten all that here we see.
~ Edmund Spenser,
101:Little Croodlin Doo
Ho, pretty bee, did you see my croodlin doo?
Ho, little lamb, is she jinkin' on the lea?
Ho, bonnie fairy, bring my dearie back to me-Got a lump o' sugar an' a posie for you,
Only bring back my wee, wee croodlin doo!
Why, here you are, my little croodlin doo!
Looked in er cradle, but didn't find you there,
Looked f'r my wee, wee croodlin doo ever'where;
Ben kind lonesome all er day withouten you;
Where you ben, my little wee, wee croodlin doo?
Now you go balow, my little croodlin doo;
Now you go rockaby ever so far,-Rockaby, rockaby, up to the star
That's winkin' an' blinkin' an' singin' to you
As you go balow, my wee, wee croodlin doo!
~ Eugene Field,
102:Dear Reader: In Stacey and the Bad Girls, Stacey and her friends get into big trouble when they go to a concert. I never went to a concert when I was Stacey’s age. Instead, I went to my first concert when I was a junior in high school — almost seventeen years old. I went to hear a local group called Bop Shoo Bop that played 1950s doo-wop music. This was the early 1970s, when the TV show Happy Days was popular. My friend Beth was old enough to drive, so she drove us and a group of friends. Our parents knew what we were doing, of course, and nothing like what happened to Stacey happened to us at the concert. We just wanted to enjoy the music and have a good time. And that’s what we did. I’ve been to a number of concerts since ~ Ann M Martin,
103:I'm living in this world. I'm what, a slacker? A "twentysomething"? I'm in the margins. I'm not building a wall but making a brick. Okay, here I am, a tired inheritor of the Me generation, floating from school to street to bookstore to movie theater with a certain uncertainty. I'm in that white space where consumer terror meets irony and pessimism, where Scooby Doo and Dr. Faustus hold equal sway over the mind, where the Butthole Surfers provide the background volume, where we choose what is not obvious over what is easy. It goes on...like TV channel-cruising, no plot, no tragic flaws, no resolution, just mastering the moment, pushing forward, full of sound and fury, full of life signifying everything on any given day... ~ Richard Linklater,
104:Eleventh Avenue Racket
There is something terrible
about a hurdy-gurdy,
a gipsy man and woman,
and a monkey in red flannel
all stopping in front of a big house
with a sign “For Rent” on the door
and the blinds hanging loose
and nobody home.
I never saw this.
I hope to God I never will.
Whoop-de-doodle-de-doo.
Hoodle-de-harr-de-hum.
Nobody home? Everybody home.
Whoop-de-doodle-de-doo.
Mamie Riley married Jimmy Higgins last night: Eddie Jones died of whooping
cough: George Hacks got a job on the police force: the Rosenheims bought a
brass bed: Lena Hart giggled at a jackie: a pushcart man called tomaytoes,
tomaytoes.
Whoop-de-doodle-de-doo.
Hoodle-de-harr-de-hum.
Nobody home? Everybody home.
~ Carl Sandburg,
105:Poem 4
YE Nymphes of Mulla which with carefull heed,
The siluer scaly trouts doe tend full well,
and greedy pikes which vse therein to feed,
(Those trouts and pikes all others doo excell)
And ye likewise which keepe the rushy lake,
Where none doo fishes take.
Bynd vp the locks the which hang scatterd light,
And in his waters which your mirror make,
Behold your faces as the christall bright,
That when you come whereas my loue doth lie,
No blemish she may spie.
And eke ye lightfoot mayds which keepe the dore,
That on the hoary mountayne vie to towre,
And the wylde wolues which seeke them to deuoure,
With your steele darts doo chace fro[m] comming neer
Be also present heere,
To helpe to decke her and to help to sing,
That all the woods may answer and your eccho ring.
~ Edmund Spenser,
106:Poem 14
NOw al is done; bring home the bride againe,
bring home the triumph of our victory,
Bring home with you the glory of her gaine,
With ioyance bring her and with iollity.
Neuer had man more ioyfull day then this,
Whom heauen would heape with blis.
Make feast therefore now all this liue long day,
This day for euer to me holy is,
Poure out the wine without restraint or stay,
Poure not by cups, but by the belly full,
Poure out to all that wull,
And sprinkle all the postes and wals with wine,
That they may sweat, and drunken be withall.
Crowne ye God Bacchus with a coronall,
And Hymen also crowne with wreathes of vine,
And let the Graces daunce vnto the rest;
For they can doo it best:
The whiles the maydens doe theyr carroll sing,
To which the woods shal answer & theyr eccho ring.
~ Edmund Spenser,
107:If you killl yourself, Comorra, it will wreck him. Utterly. Believe me on this one. So there you go - there's another casualty of war. And sure, in the grand scheme of things, whoop-dee-doo, who gives a crap about some dude's broken heart. But what about the not-so-grand scheme? Doesn't love count for something? Do you think all this...this carnage would have happened if the Romans hadn't taken Prasutagus away from your mother? If she hadn't been so blinded by grief maybe she would have found a way to work things out with the governor instead of goading him to war." Clare shrugged helplessly. "I don't know. Maybe not. Maybe two people alone in the darkness can't generate enough light to drive it back. But maybe they can be a beacon for others. A candle in the window at midnight, you know? I mean, they can at least be there for each other, right? ~ Lesley Livingston,
108:Another strategy was to target kids. “The human infant enters the world without information about what is edible and what is not,” wrote psychologist Paul Rozin, who studied disgust for many years at the University of Pennsylvania. Until kids are around two, you can get them to try pretty much anything, and Rozin did. In one memorable study, he tallied the percentage of children aged sixteen to twenty-nine months who ate or tasted the following items presented to them on a plate: fish eggs (60 percent), dish soap (79 percent), cookies topped with ketchup (94 percent), a dead (sterilized) grasshopper (30 percent), and artfully coiled peanut butter scented with Limburger cheese and presented as “dog-doo” (55 percent). The lowest-ranked item, at 15 percent acceptance, was a human hair.* By the time children are ten years old, generally speaking, they’ve learned to eat like the people around them. ~ Mary Roach,
109:The culture around her has changed, of course; country means something different now. The entire region walks around in camouflage, to belong, and the last of the Roosevelt Democrats have long vanished in the mist, with the last panther, and the last local dairy, and most of the good butchers. The fish in the Coosa River, fish that fed generations, are unfit to eat, and the wild things in the forest taste different now, she believes; the venison tasted better when our men walked in the woods without a GPS, and deer did not hurl themselves into every third Subaru on a six-lane thoroughfare. Wild turkey roam subdivisions now, and can be shot from the bathroom window by a data processor in his Scooby-Doo drawers. Thank God, she says, she can still see the fresh-turned red earth of gardens in the springtime, mostly in the yards of old people like her, who will cling to their traditions, and their hoe handles, till the bitter end. ~ Rick Bragg,
110:You know more useless crap, St. Clair. Good thing you're so darn cute," Josh says.
St. Clair smiles. "At least 'cemetary' sounds classier. And you must admit-this place is pretty classy. Or,I'm sorry." He turns back to me. "Would you rather be at the Lambert bash? I hear Dave Higgenbottom is bringing his beer bong."
"Higgenbaum."
"That's what I said. Higgenbum."
"Oh,leave him alone.Besides, by the time this place closes, we'll still have plenty of time to party." I roll my eyes at this last word.None of us have plans to attend,despite what I told Dave yesterday at lunch.
St. Clair nudges me with a tall thermos. "Perhaps you're upset because he won't have the opportunity to woo you with his astonishing knowledge of urban street racing."
I laugh. "Cut it out."
"And I hear he has exquisite taste in film. Maybe he'll take you to a midnight showing of Scooby-Doo 2."
I whack St. Clair with my bag, and he dodges aside,laughing. ~ Stephanie Perkins,
111:Philips was setting up a new ‘underground’ label called Vertigo when we were looking for a deal. We were a perfect fit. But the funny thing was that Vertigo wasn’t even up and running in time for our first single, ‘Evil Woman’, so it was originally released on another Philips label, Fontana, before being reissued on Vertigo a few weeks later.

Not that it made any f**king difference: the song went down like a concrete turd both times. But we didn’t care, because the BBC played it on Radio 1.
Once.
At six o’clock in the morning.

I was so nervous, I got up at five and drank about eight cups of tea. ‘They won’t play it,’ I kept telling myself, ‘They won’t play it...’
But then:
BLAM...BLAM...
Dow-doww...
BLAM...
Dow-dow-d-d-dow, dooooow...
D-d-d-d-d-d-d-d-d
DUH-DA!
Do-doo-do
DUH-DA!
Do-doo-do...


It’s impossible to describe what it feels like to hear yourself on Radio 1 for the first time. It was magic, squared. I ran around the house screaming, ‘I’m on the radio! I’m on the f**king radio!’ until my mum stomped downstairs in her nightie and told me to shut up. ~ Ozzy Osbourne,
112:We get a lot of goormies in Libby’s,” said Mr. Murchison. “I can spot a goormy right off. Moment he sits down he wants to know do we have any boolybooze.” “Bouillabaisse,” said Mr. Flood. “Yes,” said Mr. Murchison, “and I tell him, ‘Quit showing off! We don’t carry no boolybooze. Never did. There’s a time and a place for everything. If you was to go into a restaurant in France,’ I ask him, ‘would you call for some Daniel Webster fish chowder?’ I love a hearty eater, but I do despise a goormy. All they know is boolybooze and pompano and something that’s out of season, nothing else will do. And when they get through eating they don’t settle their check and go on about their business. No, they sit there and deliver you a lecture on what they et, how good it was, how it was almost as good as a piece of fish they had in the Caffy dee lah Pooty-doo in Paris, France, on January 16, 1928; they remember every meal they ever et, or make out they do. And every goormy I ever saw is an expert on herbs. Herbs, herbs, herbs! If you let one get started on the subject of herbs he’ll talk you deef, dumb, and blind. Way I feel about herbs, on any fish I ever saw, pepper and salt and a spoon of melted butter is herbs aplenty. ~ Joseph Mitchell,
113:canvas and mirror
self-portrait with cats, with purple, with stacks
of half-read books adorning my desk, with coffee,
with mug, with yesterday's mug. self-portrait
with guilt, with fear, with thick-banded silver ring,
painted toes, and no make-up on my face. selfportrait with twins, with giggles, with sister at
last, with epistrophy, with crepescule with nellie,
with my favorite things. self-portrait with hard
head, with soft light, with raised eyebrow. selfportrait voo-doo, self-portrait hijinks, self-portrait
surprise. self-portrait with patience, with political
protest, with poetry, with papers to grade. selfportrait as thaumaturgic lass, self-portrait as luna
larva, self-portrait as your mama. self-portrait
with self at sixteen. self-portrait with shit-kickers,
with hip-huggers, with crimson silk, with wild
mushroom risotto and a glass of malbec. selfportrait with partial disclosure, self-portrait with
half-truths, self-portrait with demi-monde. selfportrait with a night at the beach, with a view
overlooking the lake, with cancelled flight. selfportrait with a real future, with a slight chance of
sours, with glasses, with cream, with fries, with
a way with words, with a propositional phrase.
~ Evie Shockley,
114:Quería probar si existen ciertas ventanas temporales de maduración netamente definidas durante las cuales formamos nuestros gustos culturales (...) en concreto, si existe una edad determinada a la que las ventanas de apertura se cierran por completo.

Mientras un CD con éxitos de Wagner tocados con ukelele atronaba junto a mi oficina, me preguntaba: ¿cuándo se forman nuestros gustos musicales y cuándo dejamos de estar abiertos a escuchar nuevas músicas? Empezamos a llamar a emisoras de radio especializadas en períodos musicales concretos: rock contemporáneo, música de los setenta tipo "Starway to Heaven", las emisoras de doo-wop de los cincuenta, etc. "¿Cuándo fue introducida por primera vez la música que ponéis en vuestro dial? ¿Cuál es la edad media de vuestros oyentes?"

Surgió un patrón claro: no hay muchas personas de 17 años que sintonicen a las Andrew Sisters, en las comunidades de jubilados no se escucha mucho a Rage Against The Machine y los mayores fans de sesenta minutos ininterrumpidos de James Taylor están empezando a llevar vaqueros holgados.
Descubrimos que la mayoría de la gente tenía 20 años o menos cuando decidió qué tipo de música escuchar el resto de su vida. (...) Si tienes más de 35 años cuando se introduce un nuevo tipo de música popular, existe más de un 95% de posibilidades de que nunca elijas escuchar esa música. La ventana se ha cerrado. ~ Robert M Sapolsky,
115:First thing Monday morning, Ruby came in. She seemed upset. "Zach, I've had a vision," she said immediately.
"Was it a dream," Angelo began suddenly, with a wicked grin on his face, "where you see yourself standing in sort of sun-god robes on a pyramid with a thousand naked women screaming and throwing little pickles at you?"
Ruby and I both gaped at him. "Of course not," Ruby said with disgust, "Why would you even ask something like that?"
"Just wonderin'." He was facing her, But he held up a DVD case, facing me. 'Real Genius'. I had no idea what that was supposed to mean.
Ruby shook her head at him and then turned back to me. "There was a bird. It tried to land in your hands, but a giant horse scared it away."
As usual when Ruby announced her visions, I had no idea how to respond. I just smiled. "That's fascinating."
She nodded sagely. "I hope you're nat planning any horse riding this weekend."
Before I could answer, Nero Sensei burst through the doo, breathless. "Do any of you own the blue convertible parked at Jeremy's?"
Which meant another kid had pucked off the balcony.
"Hope the top wasn't down," Angelo said lightly.
Sensei shook his head as he headed back out the door. "No, but it's a soft top, and Tim had cranberry juice before class. It's gonna stain."
Ruby followed Nero out the door. Angelo turned to me. His eyes were sparkling and he was grinning from ear to ear. "Best job I ever had," he said. and I had to smile back. ~ Marie Sexton,
116:Back To School
It ain' the ringing of the bell
which calls me back to skule once more;
it ain't that i must lurn to spell
that makes my hart so orful soar:
it ain't that fracktions i must lurn
nor jografy that makes me blew,
it 's just becoz today i yurn
to do the things i didn't doo.
ring out, wild bell! ime on mi way
to skule again, and summer's done —
it dussent seem more than a day
since i began to have mi fun.
i wouldn't mind this cuming back,
it ain't the skule ime kicking on,
it's just becoz i missed a stack
of fun, and now the summer's gone.
i planned to bild a coogie in
our yard, where all the kids could meat;
the roof was going to be of tin,
and we 'd have carpet for our feet;
and i was going to organize
a brave and daring pirut crew
and we 'd take rich men bi surprize —
but gee! how fast the summer's flue.
and that's the skule bell ringing now,
vacashun's slipped away from me;
what i acomplisshed anyhow
is something more than i can see;
i've had some fun, of course, but then,
it really seams to beet the dutch
how very little i did when
i planned to do so very much.
Ah, little boy, you do not know
The lesson that you teach us all;
You with unwilling feet now go
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To school at the approach of Fall.
We grown-ups soon will hear a bell,
Announcing that our course is run,
Far more than death we fear to tell
The good deeds that we might have done.
~ Edgar Albert Guest,
117:As Mae followed her, she had to remind herself that Annie had not always been a senior executive at a company like the Circle. There was a time, only four years ago, when Annie was a college student who wore men’s flannel housepants to class, to dinner, on casual dates. Annie was what one of her boyfriends, and there were many, always monogamous, always decent, called a doofus. But she could afford to be. She came from money, generations of money, and was very cute, dimpled and long-lashed, with hair so blond it could only be real. She was known by all as effervescent, seemed incapable of letting anything bother her for more than a few moments. But she was also a doofus. She was gangly, and used her hands wildly, dangerously, when she spoke, and was given to bizarre conversational tangents and strange obsessions—caves, amateur perfumery, doo-wop music. She was friendly with every one of her exes, with every hookup, with every professor (she knew them all personally and sent them gifts). She had been involved in, or ran, most or all of the clubs and causes in college, and yet she’d found time to be committed to her coursework—to everything, really—while also, at any party, being the most likely to embarrass herself to loosen everyone up, the last to leave. The one rational explanation for all this would have been that she did not sleep, but this was not the case. She slept decadently, eight to ten hours a day, could sleep anywhere—on a three-minute car ride, in the filthy booth of an off-campus diner, on anyone’s couch, at any time. Mae ~ Dave Eggers,
118:But not here,” she added. “Let’s take a walk around the block.” Myron nodded and they rose. Before they reached the door, his cell phone rang. Myron snatched it up with a speed that would have made Wyatt Earp step back. He put the phone to his ear and cleared his throat. “MB SportsReps,” he said, silky-smooth, professional-like. “This is Myron Bolitar speaking.” “Nice phone voice,” Esperanza said. “You sound like Billy Dee ordering two Colt 45s.” Esperanza Diaz was his longtime assistant and now sports-agent partner at MB SportsReps (M for Myron, the B for Bolitar—for those keeping score). “I was hoping you were Lamar,” he said. “He hasn’t called yet?” “Nope.” He could almost see Esperanza frown. “We’re in deep doo-doo here,” she said. “We’re not in deep doo-doo. We’re just sucking a little wind, that’s all.” “Sucking a little wind,” Esperanza repeated. “Like Pavarotti running the Boston Marathon.” “Good one,” Myron said. “Thanks.” Lamar Richardson was a power-hitting Golden Glove shortstop who’d just become a free agent—“free agent” being a phrase agents whisper in the same way a mufti might whisper “Praise Allah.” Lamar was shopping for new representation and had whittled his final list down to three agencies: two supersized conglomerates with enough office space to house a Price Club and the aforementioned pimple-on-the-buttocks but oh-so-personal MB SportsReps. Go, pimple-butt! Myron watched his mother standing by the door. He switched ears and said, “Anything else?” “You’ll never guess who called,” Esperanza said. “Elle and Claudia demanding another ménage à trois?” “Oooo, close.” She ~ Harlan Coben,
119:We don’t even know what’s going on in the rest of the world. All we can do is-is play Scooby-Doo in the cellar.”
“That’s not all we can do, Sophie,” Archer said.
Whenever Archer used my first name, I knew he was serious. “What do you mean?”
He backed up a few steps. “Look, you want the Casnoffs gone and these kids saved, or at least…well, put out of their misery, I guess. You don’t want anyone to raise demons ever again. There are other people who want those things, too.”
“Please tell me you are not talking about The Eye.”
He looked away and shoved his hands in his pockets. “I’m just saying that you and The Eye have a common goal here.”
I wasn’t sure if I was stunned, or angry, or disgusted. It was kind of a mixture of all three. “Okay, is there a gas leak down here? Or did you hit your head on the tunnel? Because that’s really the only excuse for you saying something so freaking stupid.”
“Oh, you’re right, Mercer,” he said. “The idea of a trying to fight an army of demons with a bunch of trained soldiers is beyond ridiculous. Maybe we can go get Nausicaa and see if she’ll give us some faerie dust to make the problem go away.”
“Don’t be a jackass,” I snapped.
“Then don’t be naïve,” he retorted. “This is too big for us to handle, Sophie. This is too big for Prodigium to deal with on their own. But if we could all work together, there’s a chance that-“
“What do you think, Cross? That we’ll ask The Eye to help us, and they’ll be all, ‘Sure, no problem! And once we’re done wiping out the demons, we certainly won’t kill the rest of you, even though that’s like, our mission in life! ~ Rachel Hawkins,
120:Another Yankee Doodle
Yankee Doodle had a mind
To whip the Southern traitors,
Because they didn't choose to live
On codfish and potatoes,
Yankee Doodle, doodle-doo,
Yankee Doodle dandy,
And to keep his courage up
He took a drink of brandy.
Yankee Doodle said he found
By all the census figures,
That he could starve the rebels out,
If he could steal their niggers.
Yankee Doodle, doodle-doo,
Yankee Doodle dandy,
And then he took another drink
Of gunpowder and brandy.
Yankee Doodle made a speech;
'Twas very full of feeling;
'I fear,' he says, 'I cannot fight,
But I am good at stealing.'
Yankee Doodle, doodle-doo,
Yankee Doodle dandy,
Hurrah for Lincoln, he's the boy
To take a drop of brandy.
Yankee Doodle drew his sword,
And practiced all the passes;
Come, boys, we'll take another drink
When we get to Manassas.
Yankee Doodle, doodle-doo,
Yankee Doodle dandy,
They never reached Manassas plain,
And never got the brandy.
Yankee Doodle soon found out
That Bull Run was no trifle;
For if the North knew how to steal,
37
The South knew how to rifle.
Yankee Doodle, doodle-doo,
Yankee Doodle dandy,
'Tis very clear I took too much
Of that infernal brandy.
Yankee Doodle wheeled about,
And scampered off at full run,
And such a race was never seen
As that he made at Bull Run.
Yankee Doodle, doodle-doo,
Yankee Doodle dandy,
I haven't time to stop right now
To take a drop of brandy.
Yankee Doodle, oh! for shame,
You're always intermeddling;
Let guns alone, they're dangerous things;
You'd better stick to peddling.
Yankee Doodle, doodle-doo,
Yankee Doodle dandy,
When next I go to Bully Run
I'll throw away the brandy.
~ Anonymous Americas,
121:This new generation of Italian American entertainers shared Sinatra’s view of the new dance music that emerged in the 1950s. “Rock-and-roll is the most brutal, ugly, desperate, vicious form of expression it has been my misfortune to hear,” Sinatra told Congress in 1958. “Rock-and-roll smells phony and false. It is sung, played, and written for the most part by cretinous goons, and by means of its almost imbecilic reiteration, and sly, lewd—in plain fact, dirty—lyrics … it manages to be the martial music of every sideburned delinquent on the face of the earth.” In response to the raw, driving sexuality of black-influenced rock, young Italian American men in New York and Philadelphia did to the new music what Sinatra and his generation had done to jazz. A style combining smooth vocal harmonies, romantic lyrics, and a stationary stage presence, doo-wop was invented in the 1940s by black youth on street corners, but it shot to the top of the pop charts in the late 1950s when Italian Americans adopted it as their own—just as most African American performers moved toward “soul music.” From 1958, when Dion (DiMucci) and the Belmonts placed several songs on the pop charts, until the “British Invasion” of 1964, Italian American doo-wop groups dominated American popular music. All wearing conservative suits and exuding a benign romanticism, the Capris, the Elegants, the Mystics, the Duprees, the Del-Satins, the Four Jays, the Essentials, Randy and the Rainbows, and Vito & the Salutations declared the arrival of Italians into American civilization. During the rise of doo-wop and Frank Rizzo, Malcolm X mocked the newly white Italians. “No Italian will ever jump up in my face and start putting bad mouth on me,” he said, “because I know his history. I tell him when you’re talking about me you’re talking about your pappy, your father. He knows his history. He knows how he got that color.” Though fewer and fewer Italian Americans know the history of which Malcolm X spoke, some have reenacted it. ~ Thaddeus Russell,
122:I’d ask why you don’t want to be whipped, but I sense there’s a long heartfelt story behind it and I’ll feel sorry for you and I’m not really in the mood to feel pity. Maybe after a few more orgasms, I can fake sympathy. We’re just not there yet, champ.”
“I like that nickname,” I said, taking her hand between mine. “Stud works too. King Cock is another favorite.”
“How about Cock-A-Doodle-Doo?"
“Too cartoony. I need something manlier. Cockinator.”
Laughing, Raven yanked her hand away. “How about Robo Cock or White Cock Down? Ooh, Cockageddon.”
“Independence Cock,” I suggested, laughing as I drank my juice. “Cock Hard or Cocky. You know the third one where Cocky goes to Russia.”
Raven snorted. “Cocks on a Plane. No, Planet of the Cocks.”
“Kindergarten Cock,” I said and Raven balked. “Did I take that too far?”
“Perv. Oh, how about World War C?”
“Too subtle.”
“Iron Cock or Cock of Steel. You know, if you’re interested in the superhero route.”
“Star Trek and superheroes. I sense the nerd is strong in this one.”
“Fuck off. I saw the videogames at your stag shack.”
“Wanna come over and play sometime?” I asked, giving her a wink. “Then, after we’re done playing, we can do that videogame thing you mentioned.”
“Hang out time like you shared with Judd?”
Expression hardening, I glared at her. “I never fucked Judd.”
“Why? He’s hot.”
Unable to keep up the façade, I laughed. “He’s a pretty fucker, ain’t he?”
“Oh, yeah,” she sighed and I stopped laughing. Raven noticed and it was her turn to laugh. “He’s got those beautiful eyes.”
“They’re beady rat eyes.”
“He’s so strong.”
“Puny girly man.”
Raven licked her lips. “I bet he hung too.”
I showed her my pinkie finger. “He’s barely this big when hard.”
“And how do you know that if you two never fucked?”
“Fine, we fucked, but we were pretty drunk and he is really pretty.”
Raven nearly fell off her chair laughing. I felt intensely proud to make her lose her cool so thoroughly.
After calming down, Raven threw up her hand and I high fived her. “You win,” she said, catching her breath. “I’ll play videogames at your place after fucking your brains out. Make you forget all about sexy Judd. ~ Bijou Hunter,
123:Early in the boob-emerging years, I had no boobs, and I was touchy about it. Remember in middle school algebra class, you’d type 55378008 on your calculator, turn it upside down, and hand it to the flat-chested girl across the aisle? I was that girl, you bi-yotch. I would have died twice if any of the boys had mentioned my booblets.
Last year, I thought my boobs had progressed quite nicely. And I progressed from the one-piece into a tankini. But I wasn’t quite ready for any more exposure. I didn’t want the boys to treat me like a girl.
Now I did. So today I’d worn a cute little bikini. Over that, I still wore Adam’s cutoff jeans. Amazingly, they looked sexy, riding low on my hips, when I traded the football T-shirt for a pink tank that ended above my belly button and hugged my figure. I even had a little cleavage. I was so proud. Sean was going to love it.
Mrs. Vader stared at my chest, perplexed. Finally she said, “Oh, I get it. You’re trying to look hot.”
Thank you!” Mission accomplished.
“Here’s a hint. Close your legs.”
I snapped my thighs together on the stool. People always scolded me for sitting like a boy. Then I slid off the stool and stomped to the door in a huff. “Where do you want me?”
She’d turned back to the computer. “You’ve got gas.”
Oh, goody. I headed out the office door, toward the front dock to man the gas pumps. This meant at some point during the day, one of the boys would look around the marina office and ask, “Who has gas?” and another boy would answer, “Lori has gas.” If I were really lucky, Sean would be in on the joke.
The office door squeaked open behind me. “Lori,” Mrs. Vader called. “Did you want to talk?”
Noooooooo. Nothing like that. I’d only gone into her office and tried to start a conversation. Mrs. Vader had three sons. She didn’t know how to talk to a girl. My mother had died in a boating accident alone on the lake when I was four. I didn’t know how to talk to a woman. Any convo between Mrs. Vader and me was doomed from the start.
“No, why?” I asked without turning around. I’d been galloping down the wooden steps, but now I stepped very carefully, looking down, as if I needed to examine every footfall so I wouldn’t trip.
“Watch out around the boys,” she warned me.
I raised my hand and wiggled my fingers, toodle-dee-doo, dismissing her. Those boys were harmless. Those boys had better watch out for me. ~ Jennifer Echols,
124:All depression has its roots in self-pity, and all self-pity is rooted in people taking themselves too seriously.”

At the time Switters had disputed her assertion. Even at seventeen, he was aware that depression could have chemical causes.

“The key word here is roots,” Maestra had countered. “The roots of depression. For most people, self-awareness and self-pity blossom simultaneously in early adolescence. It's about that time that we start viewing the world as something other than a whoop-de-doo playground, we start to experience personally how threatening it can be, how cruel and unjust. At the very moment when we become, for the first time, both introspective and socially conscientious, we receive the bad news that the world, by and large, doesn't give a rat's ass. Even an old tomato like me can recall how painful, scary, and disillusioning that realization was. So, there's a tendency, then, to slip into rage and self-pity, which if indulged, can fester into bouts of depression.”

“Yeah but Maestra—”

“Don't interrupt. Now, unless someone stronger and wiser—a friend, a parent, a novelist, filmmaker, teacher, or musician—can josh us out of it, can elevate us and show us how petty and pompous and monumentally useless it is to take ourselves so seriously, then depression can become a habit, which, in tern, can produce a neurological imprint. Are you with me? Gradually, our brain chemistry becomes conditioned to react to negative stimuli in a particular, predictable way. One thing'll go wrong and it'll automatically switch on its blender and mix us that black cocktail, the ol’ doomsday daiquiri, and before we know it, we’re soused to the gills from the inside out. Once depression has become electrochemically integrated, it can be extremely difficult to philosophically or psychologically override it; by then it's playing by physical rules, a whole different ball game. That's why, Switters my dearest, every time you've shown signs of feeling sorry for yourself, I've played my blues records really loud or read to you from The Horse’s Mouth. And that’s why when you’ve exhibited the slightest tendency toward self-importance, I’ve reminded you that you and me— you and I: excuse me—may be every bit as important as the President or the pope or the biggest prime-time icon in Hollywood, but none of us is much more than a pimple on the ass-end of creation, so let’s not get carried away with ourselves. Preventive medicine, boy. It’s preventive medicine.”

“But what about self-esteem?”

“Heh! Self-esteem is for sissies. Accept that you’re a pimple and try to keep a lively sense of humor about it. That way lies grace—and maybe even glory. ~ Tom Robbins,
125:From 'Daphnaida'
SHE fell away in her first ages spring,
Whil'st yet her leafe was greene, and fresh her rinde,
And whil'st her braunch faire blossomes foorth did bring,
She fell away against all course of kinde.
For age to dye is right, but youth is wrong;
She fel away like fruit blowne downe with winde.
Weepe, Shepheard! weepe, to make my undersong.
Yet fell she not as one enforst to dye,
Ne dyde with dread and grudging discontent,
But as one toyld with travaile downe doth lye,
So lay she downe, as if to sleepe she went,
And closde her eyes with carelesse quietnesse;
The whiles soft death away her spirit hent,
And soule assoyld from sinfull fleshlinesse.
How happie was I when I saw her leade
The Shepheards daughters dauncing in a rownd!
How trimly would she trace and softly tread
The tender grasse, with rosie garland crownd!
And when she list advance her heavenly voyce,
Both Nymphes and Muses nigh she made astownd,
And flocks and shepheards caused to rejoyce.
But now, ye Shepheard lasses! who shall lead
Your wandring troupes, or sing your virelayes?
Or who shall dight your bowres, sith she is dead
That was the Lady of your holy-dayes?
Let now your blisse be turned into bale,
And into plaints convert your joyous playes,
And with the same fill every hill and dale.
For I will walke this wandring pilgrimage,
Throughout the world from one to other end,
And in affliction wast my better age:
My bread shall be the anguish of my mind,
My drink the teares which fro mine eyed do raine,
My bed the ground that hardest I may finde;
So will I wilfully increase my paine.
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Ne sleepe (the harbenger of wearie wights)
Shall ever lodge upon mine ey-lids more;
Ne shall with rest refresh my fainting sprights,
Nor failing force to former strength restore:
But I will wake and sorrow all the night
With Philumene, my fortune to deplore;
With Philumene, the partner of my plight.
And ever as I see the starres to fall,
And under ground to goe to give them light
Which dwell in darknes, I to minde will call
How my fair Starre (that shinde on me so bright)
Fell sodainly and faded under ground;
Since whose departure, day is turnd to night,
And night without a Venus starre is found.
And she, my love that was, my Saint that is,
When she beholds from her celestiall throne
(In which shee joyeth in eternall blis)
My bitter penance, will my case bemone,
And pitie me that living thus doo die;
For heavenly spirits have compassion
On mortall men, and rue their miserie.
So when I have with sorowe satisfide
Th' importune fates, which vengeance on me seeke,
And th' heavens with long languor pacifide,
She, for pure pitie of my sufferance meeke,
Will send for me; for which I daylie long:
And will till then my painful penance eeke.
Weep, Shepheard! weep, to make my undersong!
~ Edmund Spenser,
126:was a cartoon character not a breed of chicken. Camptown racetrack’s five miles long. To the Chief’s horror the cartoon character’s favorite song had insinuated itself into his head. Doo-dah. He fought it off. Doo-dah. He turned to Frère Simon, hoping this conversational sally had worked. Doo-dah, doo-dah. “It’s true that they have nice temperaments, but be careful. They can get aggressive when annoyed,” said Frère Simon. With those three magic words, “Rhode Island Red,” Gamache hadn’t simply breached the monk’s defenses, the gates were now thrown wide open. And the Chief Inspector was marching in. Gamache, though, did pause long enough to wonder what could possibly annoy a chicken. Perhaps the same things that annoyed Frère Simon and the other monks, pressed together in their tiny cells. Not exactly free range. More like battery monks. “You have them here?” Gamache asked. “Rhode Island Reds? No. They’re hardy, but we find only one breed works well so far north.” The abbot’s secretary had turned completely in his seat, toward Gamache. Far from being taciturn any longer, the monk was now almost begging Gamache to ask the question. The Chief, of course, obliged. “And what breed is that?” Hoping, praying, Frère Simon wouldn’t ask him to guess. “You’ll slap yourself for not knowing,” said Frère Simon, almost giddy. “I’m sure I will.” “It’s the Chantecler.” Frère Simon said it with such triumph Gamache almost did slap himself for not guessing. Before realizing he’d never heard of the breed before. “Of course,” he said, “the Chantecler. What a fool I am. A fabulous chicken.” “You’re right.” For the next ten minutes Gamache listened as Frère Simon gestured, drew pictures with his stubby finger on the wooden table, and spoke nonstop about the Chantecler. And his own prize rooster, Fernando. “Fernando?” Gamache had to ask. Simon actually laughed, to the surprise and near consternation of the monks directly around him. It was doubtful they’d ever heard that sound before. “Truthfully?” asked Simon, leaning toward Gamache. “I had the Abba song in mind.” The monk sang the familiar tune, a single phrase about drums and guns. Gamache felt his heart leap, as though it wanted to attach itself to this monk. Here was an extraordinarily beautiful voice. Where others were glorious for their clarity, Simon’s was beautiful for its tonality, its richness. It elevated the simple pop lyric into something splendid. The Chief found himself wishing Brother Simon also had a chicken named Mama Mia. Here was a man filled with passion. Granted, it was for chickens. Whether he was passionate about music, or God, or monastic life was another question. All the doo-dah day. * * * “Your boss seems to have made a conquest,” said Frère Charles, leaning into Beauvoir. “Oui. I wonder what they’re talking about.” “I do too,” said the doctor. “I’ve never been able to get more than a grunt out of Frère Simon. Though that makes him a great gatekeeper.” “I thought Frère Luc was the gatekeeper.” “He’s the portier, the doorkeeper. Simon has another job. He’s the abbot’s guard dog. No one gets to Dom Philippe except through Frère Simon. He’s devoted to the abbot.” “And you? Are you devoted?” “He’s the abbot, our leader.” “That’s not an answer, mon frère,” said Beauvoir. He’d managed to turn away from Frère Raymond toward the medical monk, when the maintenance monk had reached for more cider. “Are you one of the abbot’s men, or the prior’s men?” The doctor’s gaze, friendly before, now sharpened, examining Beauvoir. Then he smiled again. “I’m neutral, Inspector. Like the Red Cross. I just tend to the wounded.” “Are there many? Wounded, I mean.” The smile left Frère Charles’s face. “Enough. A rift like that in a previously happy monastery hurts everyone.” “Including yourself?” “Oui,” the doctor admitted. “But I really don’t take sides. It wouldn’t be appropriate. ~ Louise Penny,
127:was a cartoon character not a breed of chicken. Camptown racetrack’s five miles long. To the Chief’s horror the cartoon character’s favorite song had insinuated itself into his head. Doo-dah. He fought it off. Doo-dah. He turned to Frère Simon, hoping this conversational sally had worked. Doo-dah, doo-dah. “It’s true that they have nice temperaments, but be careful. They can get aggressive when annoyed,” said Frère Simon. With those three magic words, “Rhode Island Red,” Gamache hadn’t simply breached the monk’s defenses, the gates were now thrown wide open. And the Chief Inspector was marching in. Gamache, though, did pause long enough to wonder what could possibly annoy a chicken. Perhaps the same things that annoyed Frère Simon and the other monks, pressed together in their tiny cells. Not exactly free range. More like battery monks. “You have them here?” Gamache asked. “Rhode Island Reds? No. They’re hardy, but we find only one breed works well so far north.” The abbot’s secretary had turned completely in his seat, toward Gamache. Far from being taciturn any longer, the monk was now almost begging Gamache to ask the question. The Chief, of course, obliged. “And what breed is that?” Hoping, praying, Frère Simon wouldn’t ask him to guess. “You’ll slap yourself for not knowing,” said Frère Simon, almost giddy. “I’m sure I will.” “It’s the Chantecler.” Frère Simon said it with such triumph Gamache almost did slap himself for not guessing. Before realizing he’d never heard of the breed before. “Of course,” he said, “the Chantecler. What a fool I am. A fabulous chicken.” “You’re right.” For the next ten minutes Gamache listened as Frère Simon gestured, drew pictures with his stubby finger on the wooden table, and spoke nonstop about the Chantecler. And his own prize rooster, Fernando. “Fernando?” Gamache had to ask. Simon actually laughed, to the surprise and near consternation of the monks directly around him. It was doubtful they’d ever heard that sound before. “Truthfully?” asked Simon, leaning toward Gamache. “I had the Abba song in mind.” The monk sang the familiar tune, a single phrase about drums and guns. Gamache felt his heart leap, as though it wanted to attach itself to this monk. Here was an extraordinarily beautiful voice. Where others were glorious for their clarity, Simon’s was beautiful for its tonality, its richness. It elevated the simple pop lyric into something splendid. The Chief found himself wishing Brother Simon also had a chicken named Mama Mia. Here was a man filled with passion. Granted, it was for chickens. Whether he was passionate about music, or God, or monastic life was another question. All the doo-dah day. * * * “Your boss seems to have made a conquest,” said Frère Charles, leaning into Beauvoir. “Oui. I wonder what they’re talking about.” “I do too,” said the doctor. “I’ve never been able to get more than a grunt out of Frère Simon. Though that makes him a great gatekeeper.” “I thought Frère Luc was the gatekeeper.” “He’s the portier, the doorkeeper. Simon has another job. He’s the abbot’s guard dog. No one gets to Dom Philippe except through Frère Simon. He’s devoted to the abbot.” “And you? Are you devoted?” “He’s the abbot, our leader.” ��That’s not an answer, mon frère,” said Beauvoir. He’d managed to turn away from Frère Raymond toward the medical monk, when the maintenance monk had reached for more cider. “Are you one of the abbot’s men, or the prior’s men?” The doctor’s gaze, friendly before, now sharpened, examining Beauvoir. Then he smiled again. “I’m neutral, Inspector. Like the Red Cross. I just tend to the wounded.” “Are there many? Wounded, I mean.” The smile left Frère Charles’s face. “Enough. A rift like that in a previously happy monastery hurts everyone.” “Including yourself?” “Oui,” the doctor admitted. “But I really don’t take sides. It wouldn’t be appropriate. ~ Louise Penny,
128:The Visions Of Petrarch
Being one day at my window all alone,
So manie strange things happened me to see,
As much it grieueth me to thinke thereon.
At my right hand a Hynde appear'd to mee,
So faire as mote the greatest God delite;
Two eager dogs did her pursue in chace,
Of which the one was blacke, the other white:
With deadly force so in their cruell race
They pincht the haunches of that gentle beast,
That at the last, and in short time I spide,
Vnder a Rocke where she alas opprest,
Fell to the ground, and there vntimely dide.
Cruell death vanquishing so noble beautie,
Oft makes me wayle so hard a destinie.
After at sea a tall ship did appeare,
Made all of Heben and white Yuorie,
The sailes of golde, of silke the tackle were,
Milde was the winde, calme seem'd the sea to bee,
The skie eachwhere did show full bright and faire;
With rich treasures this gay ship fraigted was:
But sudden storme did so turmoyle the aire,
And tumbled vp the sea, that she (alas)
Strake on a rock, that vnder water lay,
And perished past all recouerie.
O how great ruth and sorrowfull assay,
Doth vex my sprite with perplexitie,
Thus in a moment to see lost and drown'd,
So great riches, as like cannot be found.
Then heauenly branches did I see arise
Out of the fresh and lustie Lawrell tree,
Amidst the yong greene wood: of Paradise
Some noble plant I thought my selfe to see:
Such store of birds therein yshrowded were,
Chaunting in shade their sundrie melodie,
That with their sweetnes I was rauish't nere.
While on the Lawrell fixed was mine eie,
The skie gan euerie where to ouercast,
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And darkned was the welkin all about,
When sudden flash of heauens fire out brast,
And rent this royall tree quite by the roote,
Which makes me much and euer to complaine:
For no such shadow shalbe had againe.
Within this wood, out of a rocke did rise
A spring of water, mildly tumbling downe,
Whereto approched not in anie wise
The homely shepheard, nor the ruder clowne;
But manie Muses, and the Nymphes withall,
That sweetly in accord did tune their voyce
To the soft sounding of the waters fall,
That my glad hart thereat did much reioyce.
But while herein I tooke my chiefe delight,
I saw (alas) the gaping earth deuoure
The spring, the place, and all cleane out of sight.
Which yet aggreeues my hart euen to this houre,
And wounds my soule with rufull memorie,
To see such pleasures gon so suddenly.
I saw a Phoenix in the wood alone,
With purple wings, and crest of golden hewe;
Strange bird he was, whereby I thought anone,
That of some heauenly wight I had the vewe;
Vntill he came vnto the broken tree,
And to the spring, that late deuoured was.
What say I more? each thing at last we see
Doth passe away: the Phoenix there alas
Spying the tree destroid, the water dride,
Himself smote with his beake, as in disdaine,
And so foorthwith in great despight he dide:
That yet my heart burnes in exceeding paine,
For ruth and pitie of so haples plight.
O let mine eyes no more see such a sight.
At last so faire a Ladie did I spie,
That thinking yet on her I burne and quake;
On hearbs and flowres she walked pensiuely,
Milde, but yet loue she proudly did forsake:
White seem'd her robes, yet wouen so they were,
As snow and golde together had been wrought.
431
Aboue the wast a darke clowde shrouded her,
A stinging Serpent by the heele her caught;
Wherewith she languisht as the gathered floure,
And well assur'd she mounted vp to ioy.
Alas, on earth so nothing doth endure,
But bitter griefe and sorrowfull annoy:
Which make this life wretched and miserable,
Tossed with stormes of fortune variable.
When I beheld this tickle trustles state
Of vaine worlds glorie, flitting too and fro,
And mortall men tossed by troublous fate
In restles seas of wretchednes and woe,
I wish I might this wearie life forgoe,
And shortly turne vnto my happie rest,
Where my free spirite might not anie moe
Be vext with sights, that doo her peace molest.
And ye faire Ladie, in whose bounteous brest
All heauenly grace and vertue shrined is,
When ye these rythmes doo read, and vew the rest,
Loath this base world, and thinke of heauens blis:
And though ye be the fairest of Gods creatures,
Yet thinke, that death shall spoyle your goodly features.
~ Edmund Spenser,
129:The Pig And The Rooster
On a warm sunny day, in the midst of July,
A lazy young pig lay stretched out in his sty,
Like some of his betters, most solemnly thinking
That the best things on earth are good eating and drinking.
At length, to get rid of the gnats and the flies,
He resolv'd, from his sweet meditations to rise;
And, to keep is skin pleasant, and pliant, and cool,
He plung'd him, forthwith, in the next muddy pool.
When, at last, he thought fit to arouse from his bath,
A conceited young rooster came just in his path:
A precious smart prig, full in vanity drest,
Who thought, of all creatures, himself far the best.
'Hey day! little grunter, why where in the world
Are you going so perfum'd, pomatum'd, and curl'd?
Such delicate odors my senses assail,
And I see such a sly looking twist in your tail,
That you, sure are intent on some elegant sporting;
Hurra! I believe, on my life, you are courting;
And that figure which moves with such exquisite grace,
Combin'd with the charms of that soft-smiling face,
In one who's so neat and adorn'd with such art,
Cannot fail to secure the most obdurate heart.
And much joy do I wish you, both you and your wife,
For the prospect you have of a nice pleasant life.'
'Well, said, master Dunghill,' cried Pig in a rage,
'You're doubtless, the prettiest beau of the age,
With those sweet modest eyes staring out of your head,
And those lumps of raw flesh, all so bloody and red.
Mighty graceful you look with those beautiful legs,
Like a squash or a pumpkin on two wooden pegs.
And you've special good reason your own life to vaunt,
And the pleasures of others with insult to taunt;
Among crackling fools, always clucking or crowing,
And looking up this way and that way, so knowing,
And strutting and swelling, or stretching a wing,
To make you admired by each silly thing;
and so full of your own precious self, all the time,
That you think common courtesy almost a crime;
As if all the world was on the look out
To see a young rooster go scratching about.'
Hereupon, a debate, like a whirlwind arose,
Which seem'd fast approaching to bitings and blows;
'Mid squeaking and grunting, Pig's arguments flowing;
And Chick venting fury 'twixt screaming and crowing.
At length, to decide the affair, 'twas agreed
That to counsellor Owl they should straightway proceed;
While each, in his conscience, no motive could show,
But the laudable wish to exult o'er his foe.
Other birds, of all feather, their vigils were keeping,
While Owl, in his nook, was most learnedly sleeping:
For, like a true sage, he preferred the dark night,
When engaged in his work, to the sun's blessed light.
Each stated his plea, and the owl was required
To say whose condition should most be desired.
It seem'd to the judge a strange cause to be put on,
To tell which was better, a fop or a glutton;
Yet, like a good lawyer, he kept a calm face,
And proceeded, by rule, to examine the case;
With both his round eyes gave a deep-meaning wink,
And, extending one talon, he set him to think.
In fine, with a face much inclin'd for a joke,
And a mock solemn accent, the counsellor spoke -''Twixt Rooster and Roaster, this cause to decide,
Would afford me, my friends, much profesional pride.
Were each on the table serv'd up, and well dress'd,
I could easily tell which I fancied the best;
But while both here before me, so lively I see,
This cause is, in truth, too important for me;
Without trouble, however, among human kind,
Many dealers in questions like this you may find.
Yet, one sober truth, ere we part, I would teach -That the life you each lead is best fitted for each.
'Tis the joy of a cockerel to strut and look big,
And, to wallow in mire, is the bliss of a pig.
But, whose life is more pleasant, when viewed in itself,
Is a question had better be laid on the sheld,
10
Like many which puzzle deep reasoners' brains,
And reward them with nothing but words for their pains.
So now, my good clients, I have been long awake,
And I pray you, in peace, your departure to take.
let each one enjoy, with content, his own pleasure,
Nor attempt, by himself, other people to measure.'
Thus ended the strife, as does many a fight;
Each thought his foe wrong, and his own notions right.
Pig turn'd, with a grunt, to his mire anew,
And He-biddy, laughing, cried -- cock-a-doodle-doo.
~ Clement Clarke Moore,
130:Breitmann As An Uhlan. Ii. Brietmann In A Balloon.
WHO vas efer hear soosh voonders,
Holy breest or virshin nonn?
As pefelled de Coptain Breitmann,
Vhen he hoont an air-ballon.
Der Bizzy und der Dizzy,
Mit lothairingen und Lothair,
Vas nodings to dis Deutscher,
Who vent kitin troo de air.
Id was in yar Nofember,
In eighdeen sefendee,
Der Breitmann vent a prowlin,
By monden light vent he.
In fillages deserted
He hear de Uhu moan;
For you alvays hear der Uhu
Vhere der Uhu-lan ish gone.
Alone allonsed der Uhlan,
Boot nodings could he find
Safe whitey clouds a drivin
In moonshine fore de wind.
Boot ash he see dese cloudins
He bemark dat von vas round,
Und inshtead of goin oopwarts
It kep risin towards de ground.
'Oh, vot ish dis a gomin?
Some planet, py de Lord!
Too boor to life in heafen,
Coom down on eart to poard;
Und pelow it schwing tree engelsTwo he-vons mit a wench.
Boot, mein Gott! vot sort of engels
Can dose pe, dalkin Fraentsch!
'I hafe read in Eckhartshausen
Dat oop in heafen - py tam!
De engels dalk in Sherman,
39
Und sing Mardin Luther's psalm.
O nein - es sind kein engeln
Vot sail so smoofly on,
Das sind verfluchte Franzosen
In einem luft-ballon!'
Hei! how der Breitman streak it
Ven vonce he kess de trut'!
He spurred id like de wild fire
Of hope in early yout'.
Troo de weingarts like der teufel
Vhen he shase a lawyer's soul;
Down der moundain mit his lanze
Und his wafin banderol.
Down de moundain, o'er de valley,
Troo de village he ish gone;
Dog-barks die out pehind him,
Oders bark ash he come on.
Liddle heedet he deir bellin,
Liddle mind der Hahnen crow;
Liddle hear der Bauern yellin,
Clotter, clodder, on he go.
'Oh, vot ish hoontin foxen,
Und vot ish yager pliss,
Und vot ish shasin bison
On de blains, to soosh ash dis?
I hafe dinked dat roonin rebels
Vas de best of eartly fun;
Boot id isn't half so sholly
Ash to go a luft-ballon.'
Und ash id shdill vent onwart,
Shdill onwarts mit der wind,
Der coom a real madness
To catch id, o'er his mind.
Und had'st dou seen him vylin,
Dat wild onfuriate brick,
Dou'st hafe schworn dat Coptain Breitmann
Was pecome balloonatic.
40
In fain dey trow deir sand-bags,
In fain all dings let fall,
De ballon shdill kep a sinkin,
Und id vouldn't rise at all.
Yet de wild wind trife id onwarts,
Onwarts shdill der Breitmann go,
Dill he cotch id py a rope-ent
Vot vas hangin town pelow.
Boot vhen it risen oopwarts,
Ash he cling to id, of corse,
Mit de lefter hand he holtet
To de pridle of his horse.
Der horse valk on his hind-legs:
Too schwer to rise vas he;
Mein Gott! vot fix for Breitmann
Of de Uhlan cavallrie!
So he go for seferal stunden
Petween himmel und eart pelow,
Boot der teufel und die engels
Couldn't make der Hans let go.
Dill all at vonce an idee
Coom from his loocky shtarHe led co his horse's pridle
Und glimb oop indo de car.
Und vot you dinks he foundet
Vhen in dat air-ballon?
A nople Englisch vicomte,
Milord de Robinson;
Und mit him vas a laity,
Mit whom he'd rooned afay,
Whom he indroduce to Breitmann
Ash die Jungfer Salome.
Und der dritte was a barson,
Whom Milord, mit prudent view,
Hat took als secretaire,
Likevise for pallast doo.
Dey should hafe bitched him ofer
Vhen de gas was out, dey say;
41
Boot de dame vould not 'low it:She'd an arriere pensee.
Sait Milord: 'Afar we've wandered,
We are completely brown;
And I'll give a thousand shiners
If you'll take me to a town
Where no one will molest us
Till we find our way to Lon--'
Here der Breitmann ent de sentence
Ash he gry out, shortly, 'done.'
'And as for this fair lady
To whom I would be bound,'
Sait Milord, 'we'll have a wedding
Before we reach the ground.
To escape her father's anger
We fled to live in peace,
But she's relatives in London,
And they have - the police.'
O vas not dis a voonders
To make de Captain shdare?A tausend pounds in bocket
Und a veddin in de air?
He gafe avay de laity,
Und als sie wieder kam
Zur festen Erde wieder,
Ward sie Robinson Madame.
'O go mit me,' said Breitmann,
'O go in mein Quartier!
Don't mind dem gommon soldiers,
For I'm an officier.'
He guide dem troo de coontry
Till dey reach de ocean strand;
Now dey sit und pless Hans Breitmann,
In de far-off English land.
Dis ish Breitmann's last adfenture
How troo Himmel air flew he:
Und it's dime, oh nople reader!
42
For a dime to part from dee.
Dou may'st dake it all in earnest
Or pelieve id's only fon;
Boot dere's woonder dings has hoppent
Fery oft in Luft-ballon.
~ Charles Godfrey Leland,
131:Hans Breitmann’s Christmas
ID vas on Weihnachtsabend - Vot Ghristmas Efe dey callDer Breitmann mit his Breitmen tid rent de Musik Hall;
Ash de Breitmen und die vomen who vere in de Liederkranz
Vouldt blend deir souls in harmonie to have a bleasin tantz.
Dey reefed de Hall 'mid pushes so nople to pe seen,
Aroundt Beethoven's buster dey dey on-did a garlandt creen:
De laties vork like teufels dwo tays to scroob de vloor
Und hanged a crate serenity mit WILLKOMM! oop de toor!
Und vhile dere vas a Schwein-blatt whose redakteur tid say,
Die Breitmann he vas liederlich: ve ant-worded dis-a way,
Ve maked anoder serenity mid ledders plue und red:
'Our Leader lick de repels! N.G.' (enof gesaid.)
Und anoder serene dransbarency ve make de veller baint,
Boot de vay he potch und vertyfeled id, vas enof to shvear a saint,
For ve vanted LA GERMANIA; - boot der ardist mit a bloonder,
Vent und vlorished LAGER agross id - und denn poot MANIA oonder!
'Now ve moost pe guest-friendlich,' said Breitmann, said he;
'Und shoot te toor vide oben, for beople all to see.
Four elemends indernally unided make a punsch;
Boot id dakes a tausend fellers vhen you gifes dem freie lunsch.'
Und as Ghristmas Efe vas gekommen, de beoplesh weren im Hall;
I shvears you id vas Gott-full - dat shplendit, peglory'd ball;
Ve hat foon wie der Teufel in Frankreich - ve coot oop
like der teufel in France,
Und valk pair-wise in, vhile de musik blayed loudt de Fackel-Tanz.
Boot vhen de valtz shtrike oopwart ve most went out of fits,
Ash der Breitmann led off on a dwister mit de lofely
Helmine Schmitz.
He valtz yoost like he vas shtandin' shtill mit a
peaudiful solemn shmile,
Und Helmine say he nefer shtop poussiren alla weil.
'Es toent, es rauschet Saitenklang - I hear de musik call
125
Den herzenhellen Saal entlang - all droo de gleamin' Hall.
O moecht ich schweben stolz und froh - O mighdt I efer pe
Mit dir durchs ganze Leben so! - mine Lebanlang py dee!'
Und vaster blay de musik de Wellen und Wogen von Strauss;
Und soom drop indo de tantzen, und soom of dem drop aus;
Und soon like a shtorm in de Meere I veel de reelin' vloor,
So de shpinners shtop mit de shpinsters, for dey couldn't
shpin no more.
Now weren ve all frolic, und lauter guter ding,
Und dirsty ash a broosh-pinder - vhen ve hear some glasses ring;
Foors mild und sonft in de distants - like de song of
a nightingall,
Denn a ringin' und rottlin und clotterin' - ash de Gluck
of Edenhall?
Hei!
Hei!
Like
Like
how ve roosh on de liquor! - hei: how de kellners coom:
how ve busted de bier-kegs und poonished de Punsch a la Rhum.
lonely wafes at mitternight oopon some shiant shorean awful shtorm in de Waelder - vas de dirsty Deutschers' roar!
I pyed some carts for a dime abiece - I pyed shoost fifdy-dwo,
Dey vere goot for bier, or schnapps, or wein - by
doonder how dey flew!
I ring de deck on de vaiters for liquor hot und cool,
Und efery dime I blays a cart, py shings, I rake de pool!
Und ash ve trinked so comforble, like boogs in any roog,
De trompets blowed tan da ra dei, und dere come in a Maskenzug,
A peaudiful brocession, soul-raisin' and sooplime,
De marmorbilds of de heroes of de early Sharman dime.
Dere vent der gros Arminius, mit his frau Thusnelda, doo,
De vellers ash lam de Romans dill dey roon mit noses plue;
Denn vollowed Quinctilius Varus who carry a Roman yoke,
Und arm in arm mit Gambrinus coom der Allemane Chroc.
Der Alte Friedrich Rothbart, und Kaiser Karl der crate,
Mit Roland und Uliverus vent shveepin' on in shtate;
Und Conradin, whose sad-full deat' shtill makes our heartsen pleed,
Und all ov dem oldt vellers aus dem Nibelungen Lied.
126
Und as dey mofed on, der Breitmann maked a tyfeled shplendid witz
In anti-word to dis quesdion from de lofely Mina Schmitz:
'Vhy ish id dey always makes in shtone dem vellers so andiquadet?'
'Vhy - dey set in de laps of Ages dill dey got lapi-dated!'
Und shoost as de last of dis hisdory hat fanished droo de door,
Ve heardt a ge-screech, and Pelz Nickel coom howlin' on de vloor;
Denn de laties yell like der teufel, und vly like gulls mit wings,
Und der Pelz Nickel lick em mit svitches, und ve
laugh like eferydings.
I nefer hafe sooch laughen before dat I vas geborn;
Und Pelz Nickel, vhen 'tvas ober, he plow on a yaeger horn,
Und denounce do all de beople gesembled in de hall:
'Dat a Ghristmas dree vas vaiten', mit bresents for oos all!'
So ve vollowed him into de zimmer so quick ash dese vords he said,
To kit dem peaudiful bresents, all gratis und on de dead;
Und in facdt a shplendid Weihnachtsbaum mit lighds ve druly vound,
Und liddel kifts dat ge-kostet a benny abiece all round!
Dere vas Rike Strange die Dessauerinn - a maedchen
shtraigdt und tall,
She cot a bicture of Cubid - boot she tidn't see it ad all,
Dill der Breitmann say, mit his shplendid shtyle dat
all de laties dake:
'Dat pend of de bow ish de Crecian pend dat you so ofden make!'
Anoder scharmante laity, Maria Top, did cot,
A schwingin' mit a ribbon, a liddle benny pot;
Boot Breitmann hafe id de roughest of any oder mans,
For he kit a yellow gratle mit a liddle vooden Hans.
Denn next Beethoven's Sinfonie, die orkester tid blay;
Adagio - allegro - andante cantabile.
Ve sat in shtill commotion so dat a bin mighdt drops,
Und de deers roon town der Breitmann's sheeks,
mitwhiles he was trinkin' schnapps.
Next dings ve had de Weinnachtstraum ge-sung by de Liederkranz,
Denn I trinked dwelf schoppens of glee-wine to sed
127
me oop for a tantz;
Dis dimes I tanz wie der Teufel - we shriek de volk on de vloor;
Und boost right indo de sooper room - vor ve tanzt a
hole droo de door!
Denn 'twas rowdy tow und hop-sassa, ve hollered,
Mann und Weib;
'Rip Sam und sed her oop acain! - ve're all of de Shackdaw tribe!'
Vhen Pelz Nickel plow his tromp vonce more, und
peg oos to shtop our din,
Und droo de oben door dere coomed nine den-pins marchin' in.
Nine vellers tressed like den-pins - dey goed to de end' der hall.
Und dwo Hans Wurst, shack-puddin' glowns - dey
rolled at em mit a ball.
De balls vas paintet peaudiful; dey was vifdeen feet aroundt;
Und de rule ov de came: 'whoefer cot hidt, moost
doomple on de croundt.'
Sometimes dey hit de den-pins - sometimes de oder volkUnd pooty soon de gompany vas all laid out in shoke;
Boot I dells you vot, it maked oos laugh dill we by-nearly shplits,
Vhen der Breitmann he roll ofer, und drip oop de Mina Schmitz.
Dis lets itself in Sharman pe foost-rade word-blayed on,
Und 'mongst oos be-gifted vellers you pet dat id vas tone!
How der Breitmann mighdt drafel ash bride-man on
de roadt dat ish breit und krumm:
Here de drumpets soundt, and pair-wise ve goed for de sooper-room.
Ve goed for ge-roasted Welsh-hens, ve goed for ge-spickter hare,
Ve goed for kartoffel salade mit butter brod,-kaviar:
Ve roosh at de lordtly sauer-kraut und de wurst which lofely shine,
Und oh, mein Gott im Kimmel! how we goed for de Mosel-wein!
Und troonker more, und troonker yet, und troonker shtill cot ve,
In rosy lighdt shtill drivin on agross a fairy sea;
Denn madder, vilder, frantic-er, I proked a salat dish!
Und shoost like roarin' elefants ve tantzed aroundt de tish.
I'fe shvimmed in heafenly droonks pefore - boot nefer von like dis;
De morgen-het-ache only seemt a bortion of de pliss.
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De vhile in trilling peauty roundt like heafenly vind-harps rang
A goosh of goldnen melodie - de Rheinweinbechers' Klang.
De meltin' minnesingers' song - a droonk of honey'd rhymeDe b'wildrin-dipsy Bardic shants of Teutoburgic dime;
Back to de runic dim Valhall und Balder's foamin' mead:Here ents in heller glorie schein des Breitmann's Weihnachtslied!
~ Charles Godfrey Leland,
132:Astrophel
A Pastorall Elegie vpon the death of the most Noble and valorous Knight, Sir
Philip Sidney.
Dedicated To the most beautifull and vertuous Ladie, the Countesse of Essex.

Shepheards that wont on pipes of oaten reed,
Oft times to plaint your loues concealed smart:
And with your piteous layes haue learnd to breed
Compassion in a countrey lasses hart.
Hearken ye gentle shepheards to my song,
And place my dolefull plaint your plaints emong.
To you alone I sing this mournfull verse,
The mournfulst verse that euer man heard tell:
To you whose softened hearts it may empierse,
VVith dolours dart for death of Astrophel.
To you I sing and to none other wight,
For well I wot my rymes bene rudely dight.
Yet as they been, if any nycer wit
Shall hap to heare, or couet them to read:
Thinke he, that such are for such ones most fit,
Made not to please the liuing but the dead.
And if in him found pity euer place,
Let him be moou'd to pity such a case.
A Gentle Shepheard borne in Arcady,
Of gentlest race that euer shepheard bore:
About the grassie bancks of Hæmony,
Did keepe his sheep, his litle stock and store.
Full carefully he kept them day and night,
In fairest fields, and Astrophel he hight.
Young Astrophel the pride of shepheards praise,
Young Astrophel the rusticke lasses loue:
Far passing all the pastors of his daies,
In all that seemly shepheard might behoue.
In one thing onely fayling of the best,
That he was not so happie as the rest.
70
For from the time that first the Nymph his mother
Him forth did bring, and taught her lambs to feed:
A sclender swaine excelling far each other,
In comely shape, like her that did him breed.
He grew vp fast in goodnesse and in grace,
And doubly faire wox both in mynd and face.
Which daily more and more he did augment,
With gentle vsage and demeanure myld:
That all mens hearts with secret rauishment
He stole away, and weetingly beguyld.
Ne spight it selfe that all good things doth spill,
Found ought in him, that she could say was ill.
His sports were faire, his ioyance innocent,
Sweet without sowre, and honny without gall:
And he himselfe seemd made for meriment,
Merily masking both in bowre and hall.
There was no pleasure nor delightfull play,
When Astrophel so euer was away.
For he could pipe and daunce, and caroll sweet,
Emongst the shepheards in their shearing feast:
As Somers larke that with her song doth greet,
The dawning day forth comming from the East.
And layes of loue he also could compose,
Thrise happie she, whom he to praise did chose.
Full many Maydens often did him woo,
Them to vouchsafe emongst his rimes to name,
Or make for them as he was wont to doo,
For her that did his heart with loue inflame.
For which they promised to dight for him,
Gay chapelets of flowers and gyrlonds trim.
And many a Nymph both of the wood and brooke,
Soone as his oaten pipe began to shrill:
Both christall wells and shadie groues forsooke,
To heare the charmes of his enchanting skill.
And brought him presents, flowers if it were prime,
Or mellow fruit if it were haruest time.
71
But he for none of them did care a whit,
Yet wood Gods for them oft[en] sighed sore:
Ne for their gifts vnworthie of his wit,
Yet not vnworthie of the countries store.
For one alone he cared, for one he sight,
His lifes desire, and his deare loues delight.
Stella the faire, the fairest star in skie,
As faire as Venus or the fairest faire:
A fairer star saw neuer liuing eie,
[S]hot her sharp pointed beames through purest aire.
Her he did loue, her he alone did honor,
His thoughts, his rimes, his songs were all vpõ her.
To her he vowd the seruice of his daies,
On her he spent the riches of his wit:
For her he made hymnes of immortall praise,
Of onely her he sung, he thought, he writ.
Her, and but her of loue he deemed,
For all the rest but little he esteemed.
Ne her with ydle words alone he wowed,
And verses vaine (yet verses are not vaine)
But with braue deeds to her sole seruice vowed,
And bold achieuements her did entertaine.
For both in deeds and words he nourtred was,
Both wise and hardie (too hardie alas).
In wrestling nimble, and in renning swift,
In shooting steddie, and in swimming strong:
Well made to strike, to throw, to leape, to lift,
And all the sports that shepheards are emong.
In euery one he vanquisht euery one,
He vanquist all, and vanquisht was of none.
Besides, in hunting such felicitie,
Or rather infelicitie he found:
That euery field and forest far away,
He sought, where saluage beasts do most abound.
No beast so saluage but he could it kill,
No chace so hard, but he therein had skill.
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Such skill matcht with such courage as he had,
Did prick him foorth with proud desire of praise:
To seek abroad, of daunger nought y'drad,
His mistresse name, and his owne fame to raise.
What need[eth] perill to be sought abroad,
Since round about vs, it doth make aboad?
It fortuned as he, that perlous game
In forreine soyle pursued far away:
Into a forest wide, and waste he came
Where store he heard to be of saluage pray.
So wide a forest and so waste as this,
Nor famous Ardeyn, nor fowle Arlo is.
There his welwouen toyles and subtil traines,
He laid the brutish nation to enwrap:
So well he wrought with practise and with paines,
That he of them great troups did soone entrap.
Full happie man (misweening much) was hee,
So rich a spoile within his power to see.
Eftsoones all heedlesse of his dearest hale,
Full greedily into the heard he thrust:
To slaughter them, and work their finall bale,
Least that his tolye should of their troups be brust.
Wide wounds emongst them many a one he made,
Now with his sharp borespeare, now with his blade.
His care was all how he them all might kill,
That none might scape (so partiall vnto none)
Ill mynd so much to mynd anothers ill,
As to become vnmyndfull of his owne.
But pardon that vnto the cruell skies,
That from himselfe to them withdrew his eies.
So as he rag'd emongst that beastly rout,
A cruell beast of most accursed brood:
Vpon him turnd (despeyre makes cowards stout)
And with fell tooth accustomed to blood,
Launched his thigh with so mischieuous might,
That it both bone and muscles ryued quight.
73
So deadly was the dint and deep the wound,
And so huge streames of blood thereout did flow:
That he endured not the direfull stound,
But on the cold deare earth himselfe did throw.
The whiles the captiue heard his nets did rend,
And hauing none to let, to wood did wend.
Ah where were ye this while his shepheard peares,
To whom aliue was nought so deare as hee:
And ye faire Mayds the matches of his yeares,
Which in his grace did boast you most to bee?
Ah where were ye, when he of you had need,
To stop his wound that wondrously did bleed?
Ah wretched boy the shape of dreryhead,
And sad ensample of mans suddein end:
Full litle faileth but thou shalt be dead,
Vnpitied, vnplaynd, of foe or frend.
Whilest none is nigh, thine eylids vp to close,
And kisse thy lips like faded leaues of rose.
A sort of shepheards sewing of the chace,
As they the forest raunged on a day:
By fate or fortune came vnto the place,
Where as the lucklesse boy yet bleeding lay.
Yet bleeding lay, and yet would still haue bled,
Had not good hap those shepheards thether led.
They stopt his wound (too late to stop it was)
And in their armes they softly did him reare:
Tho (as he wild) vnto his loued lasse,
His dearest loue him dolefully did beare.
The dolefulst beare that euer man did see,
Was Astrophel, but dearest vnto mee.
She when she saw her loue in such a plight,
With crudled blood and filthie gore deformed:
That wont to be with flowers and gyrlonds dight,
And her deare fauours dearly well adorned
Her face, the fairest face that eye mote see,
She likewise did deforme like him to bee.
74
Her yellow locks that shone so bright and long,
As Sunny beames in fairest somers day:
She fiersly tore, and with outragious wrong
From her red cheeks the roses rent away.
And her faire brest the threasury of ioy,
She spoyld therof, and filled with annoy.
His palled face impictured with death,
She bathed oft with teares and dried oft:
And with sweet kisses suckt the wasting breath,
Out of his lips like lillies pale and soft.
And oft she cald to him, who answerd nought,
But onely by his lookes did tell his thought.
The rest of her impatient regret,
And piteous mone the which she for him made:
No toong can tell, nor any forth can set,
But he whose heart like sorrow did inuade.
At last when paine his vitall powres had spent,
His wasted life her weary lodge forwent.
Which when she saw, she staied not a whit,
But after him did make vntimely haste:
Forth with her ghost out of her corpse did flit,
And followed her make like Turtle chaste.
To proue that death their hearts cannot diuide,
Which liuing were in loue so firmly tide.
The Gods which all things see, this same beheld,
And pittying this paire of louers trew:
Transformed them there lying on the field,
Into one flowre that is both red and blew.
It first growes red, and then to blew doth fade,
Like Astrophel, which thereinto was made.
And in the midst thereof a star appeares,
As fairly formd as any star in skyes:
Resembling Stella in her freshest yeares,
Forth darting beames of beautie from her eyes,
And all the day it standeth full of deow,
Which is the teares, that from her eyes did flow.
75
That hearbe of some, Starlight is cald by name,
Of others Penthia, though not so well:
But thou where euer thou dost finde the same,
From this day forth do call it Astrophel.
And when so euer thou it vp doest take,
Do pluck it softly for that shepheards sake.
Hereof when tydings far abroad did passe,
The shepheards all which loued him full deare:
And sure full deare of all he loued was,
Did thether flock to see what they did heare.
And when that pitteous spectacle they vewed,
The same with bitter teares they all bedewed.
And euery one did make exceeding mone,
With inward anguish and great griefe opprest:
And euery one did weep and waile and mone,
And meanes deuiz'd to shew his sorrow best.
That from that houre since first on grassie greene,
Shepheards kept sheep, was not like mourning seen..
~ Edmund Spenser,
133:Here Foloweth Colyn Blowbols Testament
Whan that Bachus, the myghti lorde,
And Juno eke, both by one accorde,
Hath sette a-broche of myghti wyne a tone,
And after wardys in to the brayn ran
Of Colyn Blobolle, whan he had dronke a tante
Bothe of Teynt and of wyne Alycaunt,
Till he was drounke as any swyne;
And after this, with a mery chere,
He rensyd had many an ale picher,
That he began to loken and to stare,
Like a wode bole or a wilde mare;
So toty was the brayn of his hede,
That he desirid for to go to bede,
And whan he was ones therin laide,
With hym self mervailously he fraide;
He gan to walow and turn up and downe,
And for to tell in conclucioun,
Sore he spwed, and alle vppe he kest
That he had recevyd in his brest,
So that it was grete pité for to here
His lametacionne and his hevy chere.
An hors wold wepe to se the sorow he maide,
His evy countenaunces and his colour fade.
I trow he was infecte certeyn
With the faitour, or the fever lordeyn,
Or with a sekenesse called a knave ateynt;
And anon his herte he gan to faynt,
And after ward their toke hym many a throw
Of good ale bolys that he had i-blowe;
He lokyd furyous as a wyld catt,
And pale of hew like a drowned ratte;
And in his bake their toke hym one so felle,
That after ward folowed a very stynkyng smell,
That for to cast was more vnholsam
Than aurum potab[i]le or aurum pimentum.
And whan his angwyssh some what gan apese,
He recovered of his dronken dessese;
He set hym vppe and sawe their biside
A sad man, in whom is no pride,
297
Right a discrete confessour, as I trow,
His name was called sir John Doclow;
He had commensed in many a worthier place
Then ever was Padow, or Boleyne de Grace;
Of so grete reverens werre the universities,
That men toke entrie knelyng on their knees;
In suche places his fader for hym had ben,
Whate shuld I tell you? ye wotte where I mene.
And yet in phisike he cowth no skylle at alle,
Whiche men callen baas naturalle;
Good drynke he lovyd better than he did wepit,
Men called hym maister John-with-the-shorte-tipet.
Hereby menne may welle understonde and see,
That in scolys he had take degré,
And was welle laboured in the rough byble,
Ffor he loved in no wise to be idele;
An able man to be aboute a pope,
Because he coude a conscience so welle grope,
And make an man to bryng out his mynde
Every thing that he had left behynde.
He gaf me many a good certacion,
With right and holsom predicacion,
That he had laboured in Venus secrete celle,
And me exponyd many a good gossepelle,
And many a right swete epistell eke,
In hem perfite and not for to seke;
And he had them i-lerneid and i-rade,
And alle were good, I trow their were none bade.
And right like an hevynly instrument
Unto me ever his tounge wente,
It was joie for to here and see
The fructuons talkyng that he had to me;
He behavyd hym so lich a gostly leche,
Both in countenaunce and in his speche,
And bad I shuld, by cause I was seke,
Unto Lucina and to Ciraa eke
My soule byqueth, or I hens deperte,
As I wold have his prayers after ward.
He promysyd me also, that he wold syng
Foure devoite masses at my biryng,
On of Bachus, anothir of Lucina,
The third of Juno, the fourth of Ciria,
298
And at Venus temple with grette devocion,
I have to you so grette dilection;
And for my soule ryng many a mery pele,
In Venus temple and eke in hir chapelle,
And also in many an othir holy stede,
Where Spade may not helpe women at ther nede;
And bad me eke be of right good chere
Alle the wyle I shold abyde here,
And for any thing that he coude feele,
That was in me, I sholde do right wele.
And yet he said: Be myne avisment,
Withoute tarying ye make your Testament,
And by good avice alle thing welle besett,
Loke ye do soo: for ye shalle fare the bette;
Whylis ye have your right memorie,
Calle unto you your owne secretory,
Maister Grombold, that cane handelle a pen,
For on booke he skrapith like an hen,
That no man may his letters know nor se,
Allethough he looke trughe spectacles thre.
Lete such a man writte your Testament,
For he shalle best folow your entent.
In Bachus Nomine, Amen!
I Colyn Blowbolle, all thinges to fulfille,
Wol that this be my last welle:
First, I bequeth my goost that is bareyn,
Whan it is depertid from the careyne,
Unto the godesse called Lucina,
And to hir sustir called Ciria;
For Lucina hath the governale
Of the salt flodes, wher many a ship doith saile,
And ofentymes ther they gone to wrake;
That causeth the stormes and the wawes blake;
And Ciria eke, as Fulgenes tellys,
Abideth moste in flodis and spring wellys.
And for be cause I have sette my plesaunce
In plenté of drynke, I shalle haue in penaunce
To dwelle in wayters as for a purgatory,
Whan I deperte from this world transetory,
299
Unto the tyme, that Dyane of hir grace
List ordeyn me an other dwellyng place;
But every sin must have his purgacion
Here or in an nothir habitacion.
And for the swete wynes that arn so myghti,
In whom I have sette alle my glorie,
Therefor of right it must nedis be thus,
My soule to dwelle in waters troublous,
That ben salt and bitter for taste,
And them to take as for my repaste;
Ffor of right, and as old bookes doon trete,
Sharpe sawce was ordeigned for swete mete.
And I bequeth also my wrecchid cors,
Whiche of the soule gafe litelle fors,
In the temple of Bachus to have his sepulture,
That alwey hath done his best cure,
To serve hym best with alle his hole entent,
Erly and late and ay right diligent;
The cause why I shalle to you devyne,
Ffor Bachus is called the god of wyne;
And for that licour is so presious,
That oft hath made [me] dronke as any mous,
Therfor I wille that ther it beryd be
My wrecchid body afore this god, pardé,
Mighti Bachus, that is myn owen lorde,
Without variaunce to serve hym, or discorde.
And after that another throw hym toke,
And therwith alle his body alle to-shooke,
Lyke as a fever that bernned hym so hote,
And was to hym grete payne, I wote;
And other whiles such a f-- he lete,
That men wend verely he had shete;
Ther ys no storme ne tempest ay doth lest;
But also sone as his anwhushe was past,
He procedid to performe his wille:
And byqueth, as it was right and skille,
Unto the abbasse of this monestary,
I mene of Bachus, that myghti lorde in glorie;
Alas Sloth, that devoute woman,
Whiche hath the propreté of a swan,
Evyr to be in plenté of licour,
And in the morenyng by viij. was his houre
300
To be as dronke as any swyne,
With wyne, or ale, or some licour devyne,
And to her sustres of that condicioun,
Wheir ever they dwelle, in citie or in towne,
Alle the londys and possessions
That I have lying within the bowns
Of Southwerke and of the stwes syde,
As wynde-melles and water-milles eke,
With alle their purtenaunces lying on every syde,
That be there redy and ar not for to seke,
Sufficient i-nough, yf they were alle told,
Ffor to serve many a grete houshold,
By a charter to have and to hold,
Under my seale of lede made the mold,
And written in the skyne of swyne,
What that it is made in parchemyne,
Be cause it shuld perpetually endure,
And unto them be both stable and sure,
Sauf only a certeyn quyte-rent,
Which that I have gevyn with good entent
To pay for me, unto my confessour,
That called is a man of grette honoure,
At the stewes side and their fast by,
To have an hous and dwelle therin yerely;
And to be paid of penaunce ten or twelve,
As good livers as he is hym selfe,
To fete it their, whan he hath need therto:
It is my wille right evyn that it be so;
And of this rent, yf that he doith faile,
I gyve hym powre to skore on the tale,
And take an[d] stresse, yf that nede be,
Upon the grounde, one, two, or thre,
And with hym home his stressis fo[r] to cary,
And in his chamber to make them for to tary,
Tille he be paid fully of the quyte-rent,
And wel i-plesid after hys owyn entent.
And at his forsaid charter maykyng,
And also at the possession takyng,
Alle good drynkers that any where may be hade,
With braynles people and other that ben made,
Shuld be at doing of this dede.
The blissing of Bachus I graunte hym to mede,
301
To be wittness of this cha[r]ter sealyng.
Be cause I wold they shold for no thing
Be interupt of their possessouns,
That I have gyve them lying in the bounss
Of Southewerke and of the stweys syde,
But evermore with them to abyde;
To make them haue the mor devocion
Ffor me to say many an orison,
On nightes specially whan other men do wy[n]ke,
By cause I sette my plesaunce in good drynke.
And I byqueth unto my secrytory,
Regestered a brother in the order of foly,
Ffor his labour and his diligence,
Six marke of pruce to have for his dispence,
To this entent, that he bistow it shalle
Upon good drynk, and on no mete at alle;
My custom ever hath ben to doo soo,
It is my will that he shuld the same [doo].
And I bequeth, yef that I dey shalle,
Ffor to hold my fest funeralle,
An hundredth marke of pruce money fyne,
Ffor to bistow upon bred and wyne,
With other drynkys that dilicious be,
Whiche in ordre herafter ye shall se.
And for to be at this fest funeralle,
I will have called in generalle
Alle the that ben very good drynkers,
And eke also alle feoble swyvers,
And they also that can lyft a bole,
Tille that the drynke hath take them by the polle;
And they also that ben dronkyn wyce,
And othir that arn dronken fooles nyce;
And many droken people shalbe there,
And none of these may fayle at this dyner.
And for to s[o]moun alle them to this fest,
The baily of Ro[y]ston therto is the beste;
Sauf I wille have after myn owyn entent,
An hous for them, that is convenient,
And it shalbe Didalus is hous.
And every man shalbe as drownke as any mous,
Or any of them from this fest passe.
And for to telle how this hows maide was,
302
Ther werre thereto sevynty and sevin
Of dores in nombre, as poets doo nevin,
And he that was ones entered in,
Coulde fynde no wey out for to wyn,
Till that he com yn to a gardeyn,
And their he shuld fynd in certeyn
A clew of yern, and therto he must wynd,
And thereof take a thred by the ende,
And make a knot about hys fynger with alle,
And with the thred wynd hym oute he shalle,
But othre wise myght no man oute wyne,
After that he was ones entered in.
And for be cause so many dores be
Unto the hous, and so fer entré,
Me thingith therfore, as by my jugement,
This is a hous for them most convenient.
But whan all folk ones be entrid in,
I will these people the high borde begyn,
Tho specially that arn droken wise,
People most able, after myne avise,
To sett their among alle other thing
To make them wise in ther owyn talkyng,
And wenith thir wittes be be yonde the mone,
And medle of thynges, that they have nought to done,
And deme them self as wise, withoute lees,
As ever was Aristotle, Plato, or Socrates;
And their thinges begyne to lye,
Ffor than they ben as dronke-lyight as a flye,
And wille telle of thinges that have be done,
Where as never shyneth sone ne mone.
I wille therfor, for myn honesty,
At the hy dees these people sette be.
And to begin also the secounde table,
I wille ther be honest men and able,
Such as wilbe as drongen as an ape,
And they wille skoff now, and jape,
And be also as fulle of nyce toyes,
As ben yong childern or elis wantown boyes;
And they whiche also both gape and gren,
Like the --- of a squirtyng hen.
And in suche caas often tymes they be,
That one may make them play with strawes thre,
303
And be as nyce in a mannys hous,
As is a catt playing with a mous,
Therfor I wille [not] this people sett there,
A place ther is for them elleswhere.
The thirde table shal be gyne as tyte,
They that be manly in dronkenesse for to fyte,
Whan one ther hede is sett a barly-hate,
Than arn they as manly as a ganat,
And than they wille kylle every fle and lous,
And in ther way bydith nodir ratte ne mous;
They will kylle in that grete hete
Huge Golyas, with their wordis grete,
And also the grete Gogmagog,
Cresced worme and the water ffrog.
Than they begyn to swere and to stare,
And be as braynles as a Marshe hare,
When they have one their habergon of malt,
They wene to make many a man to halt,
Ffor they be than so angry and so wraw,
And yet they wille stombile at a straw.
And every table shalle fulfilled be
[Wyth] men of worship and men of honesté;
After that they shalbe servyd wele,
Bute of drynke and mete never a dele.
And wille theire be supervysours,
With officers, as conyng surveyours,
Bakers, bruers, and buttelers of the best,
Tene them of brede and drynke, ne they rest,
Tille every man have plenté and sufficiaunce,
Of mete and drynk right large abundaunce;
Som to serve, and some for to sew
Them brede and drynke, as they sit a-rew;
And what with gestes and with servauntes eke,
I trow their shalbe an honeste felowship.
Sauf ffirst shalle they of ale have new bake bonns,
With stronge ale bruen in fattes and in tonnes,
Pyng, Drangolle, and the Braget fyne,
Methe, Mathebru, and Mathelynge,
Rede wyn, the claret, and the white,
With Teynt and Alycaunt, in whom I delite;
Wyn ryvers and wyn sake also,
Wyne of Langdoke and of Orliaunce therto,
304
Sengle bere, and othire that is dwobile,
Which causith the brayn of man to trouble;
Spruce beer, and the beer of Hambur,
Whiche makyth oft tymes men to stambur;
Malmasyes, Tires, and Rumneys,
With Caperikis, Campletes, and Osneys,
Vernage, Cute, and Raspays also,
Whippett and Pyngmedo, that ben lawyers therto;
And I wille have also wyne de Ryne,
With new maid Clarye, that is good and fyne,
Muscadelle, Terantyne, and Bastard,
With Ypocras and Pyment comyng after warde.
And as for mete I will that goo quyte,
Ffor I had never therin grete dylite,
So that I myyt have drynke at my wille,
Good ale or wyne my bely for to fille.
Also I will eke that John Aly,
And his brother Laurens Sty,
Be surveyours cheyff at this dynere,
And serve oute drynkes, that ben both brith and cleyre,
And se that every man have sufficiaunce,
Of alle drynkys plenté and abundaunce.
Also I wille that other men ther be
To serve the people everiche in degree:
That is to say, Robert Otwey,
Nicholas Inglond and Robert Horsley,
And Colyn Blobolle and Robert Curé;
And to gadre in the cuppys grett and smale,
Theire shalbe muster William Copyndale,
And othir such they ben to few,
Theym for to serve, and their dishes to sew.
And to se alle thinges truly doone
After my deth, dwely and right sone,
I ordeyn to be my executour
Of my last will, with a supervisour,
Aleyn Maltson, to se truly
My wille performyd wele and duly,
As I have ordeynd here after myn entent,
By good avicement in my Testament.
And I wille, that supervisour bee
Over hym a man of honesté,
Sybour Groutehed, a man fulle discrette,
305
Whiche wilbe dronke with myghti wynes swete,
Thaugh he non drynk but semell ones therto.
I hold hym mekly therfor to have adoo
In suche a mater of so grete a charge.
And for their labour I reward them large,
Ffor myn executour shalle have xxti marke,
And to my supervisour, for his besy warke,
And his labour, and his diligence,
He shalle have yerely viij marke for his dispence.
Thus I Colyn Blowbolle, with good avisement,
Make an end now of my Testament,
And willyng every man in his degree,
Ffor me to pray vnto the deyté
Of mighti Bachus, and of myghti Juno,
When I hens weynd, that I may com them too;
Whiche have ever be right diligent
To serve them best, with alle myn hole entent,
And so shalle I doo unto my lyves ende.
So pray for me, that I may to them wynde,
Whan Antropus shalle twyn a-two the thirde;
And or that tyme no man shalbe d[r]ede,
Of the mevyng of my mortalle body,
That I may then entre into their glorie.
And me remember with your devocion,
Hertely with alle your mencion,
With som good prayres whan ye upon me thynke,
Whiche hath ben ever a lover of goode drynke.
Thow litelle quayer, how darst thow shew thy face,
Or com yn presence of men of honesté?
Sith thow ard rude, and folowist not the trace
Of faire langage, nor haiste no bewté;
Wherefore of wysedom thus I councelle the,
To draw the bake fer out of their sight,
Lest thow be had in reproef and dispite.
Here endyth Colyn Blobollys Testament.
~ Anonymous Olde English,
134:Epithalamion
YE learned sisters, which have oftentimes
Beene to me ayding, others to adorne,
Whom ye thought worthy of your gracefull rymes,
That even the greatest did not greatly scorne
To heare theyr names sung in your simple layes,
But joyed in theyr praise;
And when ye list your owne mishaps to mourne,
Which death, or love, or fortunes wreck did rayse,
Your string could soone to sadder tenor turne,
And teach the woods and waters to lament
Your dolefull dreriment:
Now lay those sorrowfull complaints aside;
And, having all your heads with girlands crownd,
Helpe me mine owne loves prayses to resound;
Ne let the same of any be envide:
So Orpheus did for his owne bride!
So I unto my selfe alone will sing;
The woods shall to me answer, and my Eccho ring.
Early, before the worlds light-giving lampe
His golden beame upon the hils doth spred,
Having disperst the nights unchearefull dampe,
Doe ye awake; and, with fresh lusty-hed,
Go to the bowre of my beloved love,
My truest turtle dove;
Bid her awake; for Hymen is awake,
And long since ready forth his maske to move,
With his bright Tead that flames with many a flake,
And many a bachelor to waite on him,
In theyr fresh garments trim.
Bid her awake therefore, and soone her dight,
For lo! the wished day is come at last,
That shall, for all the paynes and sorrowes past,
Pay to her usury of long delight:
And, whylest she doth her dight,
Doe ye to her of joy and solace sing,
That all the woods may answer, and your eccho ring.
Bring with you all the Nymphes that you can heare
101
Both of the rivers and the forrests greene,
And of the sea that neighbours to her neare:
Al with gay girlands goodly wel beseene.
And let them also with them bring in hand
Another gay girland
For my fayre love, of lillyes and of roses,
Bound truelove wize, with a blew silke riband.
And let them make great store of bridale poses,
And let them eeke bring store of other flowers,
To deck the bridale bowers.
And let the ground whereas her foot shall tread,
For feare the stones her tender foot should wrong,
Be strewed with fragrant flowers all along,
And diapred lyke the discolored mead.
Which done, doe at her chamber dore awayt,
For she will waken strayt;
The whiles doe ye this song unto her sing,
The woods shall to you answer, and your Eccho ring.
Ye Nymphes of Mulla, which with carefull heed
The silver scaly trouts doe tend full well,
And greedy pikes which use therein to feed;
(Those trouts and pikes all others doo excell;)
And ye likewise, which keepe the rushy lake,
Where none doo fishes take;
Bynd up the locks the which hang scatterd light,
And in his waters, which your mirror make,
Behold your faces as the christall bright,
That when you come whereas my love doth lie,
No blemish she may spie.
And eke, ye lightfoot mayds, which keepe the deere,
That on the hoary mountayne used to towre;
And the wylde wolves, which seeke them to devoure,
With your steele darts doo chace from comming neer;
Be also present heere,
To helpe to decke her, and to help to sing,
That all the woods may answer, and your eccho ring.
Wake now, my love, awake! for it is time;
The Rosy Morne long since left Tithones bed,
All ready to her silver coche to clyme;
And Phoebus gins to shew his glorious hed.
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Hark! how the cheerefull birds do chaunt theyr laies
And carroll of Loves praise.
The merry Larke hir mattins sings aloft;
The Thrush replyes; the Mavis descant playes;
The Ouzell shrills; the Ruddock warbles soft;
So goodly all agree, with sweet consent,
To this dayes merriment.
Ah! my deere love, why doe ye sleepe thus long?
When meeter were that ye should now awake,
T' awayt the comming of your joyous make,
And hearken to the birds love-learned song,
The deawy leaves among!
Nor they of joy and pleasance to you sing,
That all the woods them answer, and theyr eccho ring.
My love is now awake out of her dreames,
And her fayre eyes, like stars that dimmed were
With darksome cloud, now shew theyr goodly beams
More bright then Hesperus his head doth rere.
Come now, ye damzels, daughters of delight,
Helpe quickly her to dight:
But first come ye fayre houres, which were begot
In Joves sweet paradice of Day and Night;
Which doe the seasons of the yeare allot,
And al, that ever in this world is fayre,
Doe make and still repayre:
And ye three handmayds of the Cyprian Queene,
The which doe still adorne her beauties pride,
Helpe to addorne my beautifullest bride:
And, as ye her array, still throw betweene
Some graces to be seene;
And, as ye use to Venus, to her sing,
The whiles the woods shal answer, and your eccho ring.
Now is my love all ready forth to come:
Let all the virgins therefore well awayt:
And ye fresh boyes, that tend upon her groome,
Prepare your selves; for he is comming strayt.
Set all your things in seemely good aray,
Fit for so joyfull day:
The joyfulst day that ever sunne did see.
Faire Sun! shew forth thy favourable ray,
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And let thy lifull heat not fervent be,
For feare of burning her sunshyny face,
Her beauty to disgrace.
O fayrest Phoebus! father of the Muse!
If ever I did honour thee aright,
Or sing the thing that mote thy mind delight,
Doe not thy servants simple boone refuse;
But let this day, let this one day, be myne;
Let all the rest be thine.
Then I thy soverayne prayses loud wil sing,
That all the woods shal answer, and theyr eccho ring.
Harke! how the Minstrils gin to shrill aloud
Their merry Musick that resounds from far,
The pipe, the tabor, and the trembling Croud,
That well agree withouten breach or jar.
But, most of all, the Damzels doe delite
When they their tymbrels smyte,
And thereunto doe daunce and carrol sweet,
That all the sences they doe ravish quite;
The whyles the boyes run up and downe the street,
Crying aloud with strong confused noyce,
As if it were one voyce,
Hymen, iö Hymen, Hymen, they do shout;
That even to the heavens theyr shouting shrill
Doth reach, and all the firmament doth fill;
To which the people standing all about,
As in approvance, doe thereto applaud,
And loud advaunce her laud;
And evermore they Hymen, Hymen sing,
That al the woods them answer, and theyr eccho ring.
Loe! where she comes along with portly pace,
Lyke Phoebe, from her chamber of the East,
Arysing forth to run her mighty race,
Clad all in white, that seemes a virgin best.
So well it her beseemes, that ye would weene
Some angell she had beene.
Her long loose yellow locks lyke golden wyre,
Sprinckled with perle, and perling flowres atweene,
Doe lyke a golden mantle her attyre;
And, being crowned with a girland greene,
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Seeme lyke some mayden Queene.
Her modest eyes, abashed to behold
So many gazers as on her do stare,
Upon the lowly ground affixed are;
Ne dare lift up her countenance too bold,
But blush to heare her prayses sung so loud,
So farre from being proud.
Nathlesse doe ye still loud her prayses sing,
That all the woods may answer, and your eccho ring.
Tell me, ye merchants daughters, did ye see
So fayre a creature in your towne before;
So sweet, so lovely, and so mild as she,
Adornd with beautyes grace and vertues store?
Her goodly eyes lyke Saphyres shining bright,
Her forehead yvory white,
Her cheekes lyke apples which the sun hath rudded,
Her lips lyke cherryes charming men to byte,
Her brest like to a bowle of creame uncrudded,
Her paps lyke lyllies budded,
Her snowie necke lyke to a marble towre;
And all her body like a pallace fayre,
Ascending up, with many a stately stayre,
To honors seat and chastities sweet bowre.
Why stand ye still ye virgins in amaze,
Upon her so to gaze,
Whiles ye forget your former lay to sing,
To which the woods did answer, and your eccho ring?
But if ye saw that which no eyes can see,
The inward beauty of her lively spright,
Garnisht with heavenly guifts of high degree,
Much more then would ye wonder at that sight,
And stand astonisht lyke to those which red
Medusaes mazeful hed.
There dwels sweet love, and constant chastity,
Unspotted fayth, and comely womanhood,
Regard of honour, and mild modesty;
There vertue raynes as Queene in royal throne,
And giveth lawes alone,
The which the base affections doe obay,
And yeeld theyr services unto her will;
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Ne thought of thing uncomely ever may
Thereto approch to tempt her mind to ill.
Had ye once seene these her celestial threasures,
And unrevealed pleasures,
Then would ye wonder, and her prayses sing,
That al the woods should answer, and your echo ring.
Open the temple gates unto my love,
Open them wide that she may enter in,
And all the postes adorne as doth behove,
And all the pillours deck with girlands trim,
For to receyve this Saynt with honour dew,
That commeth in to you.
With trembling steps, and humble reverence,
She commeth in, before th' Almighties view;
Of her ye virgins learne obedience,
When so ye come into those holy places,
To humble your proud faces:
Bring her up to th' high altar, that she may
The sacred ceremonies there partake,
The which do endlesse matrimony make;
And let the roring Organs loudly play
The praises of the Lord in lively notes;
The whiles, with hollow throates,
The Choristers the joyous Antheme sing,
That al the woods may answere, and their eccho ring.
Behold, whiles she before the altar stands,
Hearing the holy priest that to her speakes,
And blesseth her with his two happy hands,
How the red roses flush up in her cheekes,
And the pure snow, with goodly vermill stayne
Like crimsin dyde in grayne:
That even th' Angels, which continually
About the sacred Altare doe remaine,
Forget their service and about her fly,
Ofte peeping in her face, that seems more fayre,
The more they on it stare.
But her sad eyes, still fastened on the ground,
Are governed with goodly modesty,
That suffers not one looke to glaunce awry,
Which may let in a little thought unsownd.
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Why blush ye, love, to give to me your hand,
The pledge of all our band!
Sing, ye sweet Angels, Alleluya sing,
That all the woods may answere, and your eccho ring.
Now al is done: bring home the bride againe;
Bring home the triumph of our victory:
Bring home with you the glory of her gaine;
With joyance bring her and with jollity.
Never had man more joyfull day then this,
Whom heaven would heape with blis,
Make feast therefore now all this live-long day;
This day for ever to me holy is.
Poure out the wine without restraint or stay,
Poure not by cups, but by the belly full,
Poure out to all that wull,
And sprinkle all the postes and wals with wine,
That they may sweat, and drunken be withall.
Crowne ye God Bacchus with a coronall,
And Hymen also crowne with wreathes of vine;
And let the Graces daunce unto the rest,
For they can doo it best:
The whiles the maydens doe theyr carroll sing,
To which the woods shall answer, and theyr eccho ring.
Ring ye the bels, ye yong men of the towne,
And leave your wonted labors for this day:
This day is holy; doe ye write it downe,
That ye for ever it remember may.
This day the sunne is in his chiefest hight,
With Barnaby the bright,
From whence declining daily by degrees,
He somewhat loseth of his heat and light,
When once the Crab behind his back he sees.
But for this time it ill ordained was,
To chose the longest day in all the yeare,
And shortest night, when longest fitter weare:
Yet never day so long, but late would passe.
Ring ye the bels, to make it weare away,
And bonefiers make all day;
And daunce about them, and about them sing,
That all the woods may answer, and your eccho ring.
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Ah! when will this long weary day have end,
And lende me leave to come unto my love?
How slowly do the houres theyr numbers spend?
How slowly does sad Time his feathers move?
Hast thee, O fayrest Planet, to thy home,
Within the Westerne fome:
Thy tyred steedes long since have need of rest.
Long though it be, at last I see it gloome,
And the bright evening-star with golden creast
Appeare out of the East.
Fayre childe of beauty! glorious lampe of love!
That all the host of heaven in rankes doost lead,
And guydest lovers through the nights sad dread,
How chearefully thou lookest from above,
And seemst to laugh atweene thy twinkling light,
As joying in the sight
Of these glad many, which for joy doe sing,
That all the woods them answer, and their echo ring!
Now ceasse, ye damsels, your delights fore-past;
Enough it is that all the day was youres:
Now day is doen, and night is nighing fast,
Now bring the Bryde into the brydall boures.
The night is come, now soon her disaray,
And in her bed her lay;
Lay her in lillies and in violets,
And silken courteins over her display,
And odourd sheetes, and Arras coverlets.
Behold how goodly my faire love does ly,
In proud humility!
Like unto Maia, when as Jove her took
In Tempe, lying on the flowry gras,
Twixt sleepe and wake, after she weary was,
With bathing in the Acidalian brooke.
Now it is night, ye damsels may be gon,
And leave my love alone,
And leave likewise your former lay to sing:
The woods no more shall answere, nor your echo ring.
Now welcome, night! thou night so long expected,
That long daies labour doest at last defray,
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And all my cares, which cruell Love collected,
Hast sumd in one, and cancelled for aye:
Spread thy broad wing over my love and me,
That no man may us see;
And in thy sable mantle us enwrap,
From feare of perrill and foule horror free.
Let no false treason seeke us to entrap,
Nor any dread disquiet once annoy
The safety of our joy;
But let the night be calme, and quietsome,
Without tempestuous storms or sad afray:
Lyke as when Jove with fayre Alcmena lay,
When he begot the great Tirynthian groome:
Or lyke as when he with thy selfe did lie
And begot Majesty.
And let the mayds and yong men cease to sing;
Ne let the woods them answer nor theyr eccho ring.
Let no lamenting cryes, nor dolefull teares,
Be heard all night within, nor yet without:
Ne let false whispers, breeding hidden feares,
Breake gentle sleepe with misconceived dout.
Let no deluding dreames, nor dreadfull sights,
Make sudden sad affrights;
Ne let house-fyres, nor lightnings helpelesse harmes,
Ne let the Pouke, nor other evill sprights,
Ne let mischivous witches with theyr charmes,
Ne let hob Goblins, names whose sence we see not,
Fray us with things that be not:
Let not the shriech Oule nor the Storke be heard,
Nor the night Raven, that still deadly yels;
Nor damned ghosts, cald up with mighty spels,
Nor griesly vultures, make us once affeard:
Ne let th' unpleasant Quyre of Frogs still croking
Make us to wish theyr choking.
Let none of these theyr drery accents sing;
Ne let the woods them answer, nor theyr eccho ring.
But let stil Silence trew night-watches keepe,
That sacred Peace may in assurance rayne,
And tymely Sleep, when it is tyme to sleepe,
May poure his limbs forth on your pleasant playne;
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The whiles an hundred little winged loves,
Like divers-fethered doves,
Shall fly and flutter round about your bed,
And in the secret darke, that none reproves,
Their prety stealthes shal worke, and snares shal spread
To filch away sweet snatches of delight,
Conceald through covert night.
Ye sonnes of Venus, play your sports at will!
For greedy pleasure, carelesse of your toyes,
Thinks more upon her paradise of joyes,
Then what ye do, albe it good or ill.
All night therefore attend your merry play,
For it will soone be day:
Now none doth hinder you, that say or sing;
Ne will the woods now answer, nor your Eccho ring.
Who is the same, which at my window peepes?
Or whose is that faire face that shines so bright?
Is it not Cinthia, she that never sleepes,
But walkes about high heaven al the night?
O! fayrest goddesse, do thou not envy
My love with me to spy:
For thou likewise didst love, though now unthought,
And for a fleece of wooll, which privily
The Latmian shepherd once unto thee brought,
His pleasures with thee wrought.
Therefore to us be favorable now;
And sith of wemens labours thou hast charge,
And generation goodly dost enlarge,
Encline thy will t'effect our wishfull vow,
And the chast wombe informe with timely seed
That may our comfort breed:
Till which we cease our hopefull hap to sing;
Ne let the woods us answere, nor our Eccho ring.
And thou, great Juno! which with awful might
The lawes of wedlock still dost patronize;
And the religion of the faith first plight
With sacred rites hast taught to solemnize;
And eeke for comfort often called art
Of women in their smart;
Eternally bind thou this lovely band,
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And all thy blessings unto us impart.
And thou, glad Genius! in whose gentle hand
The bridale bowre and geniall bed remaine,
Without blemish or staine;
And the sweet pleasures of theyr loves delight
With secret ayde doest succour and supply,
Till they bring forth the fruitfull progeny;
Send us the timely fruit of this same night.
And thou, fayre Hebe! and thou, Hymen free!
Grant that it may so be.
Til which we cease your further prayse to sing;
Ne any woods shall answer, nor your Eccho ring.
And ye high heavens, the temple of the gods,
In which a thousand torches flaming bright
Doe burne, that to us wretched earthly clods
In dreadful darknesse lend desired light
And all ye powers which in the same remayne,
More then we men can fayne!
Poure out your blessing on us plentiously,
And happy influence upon us raine,
That we may raise a large posterity,
Which from the earth, which they may long possesse
With lasting happinesse,
Up to your haughty pallaces may mount;
And, for the guerdon of theyr glorious merit,
May heavenly tabernacles there inherit,
Of blessed Saints for to increase the count.
So let us rest, sweet love, in hope of this,
And cease till then our tymely joyes to sing:
The woods no more us answer, nor our eccho ring!
Song! made in lieu of many ornaments,
With which my love should duly have been dect,
Which cutting off through hasty accidents,
Ye would not stay your dew time to expect,
But promist both to recompens;
Be unto her a goodly ornament,
And for short time an endlesse moniment.
~ Edmund Spenser,
135:Muiopotmos, Or The Fate Of The Butterflie
I SING of deadly dolorous debate,
Stir'd vp through wrathfull Nemesis despight,
Betwixt two mightie ones of great estate,
Drawne into armes, and proofe of mortall fight,
Through prowd ambition, and hartswelling hate,
Whilest neither could the others greater might
And sdeignfull scorne endure; that from small iarre
Their wraths at length broke into open warre.
The rote whereof and tragicall effect,
Vouchsafe, O thou the mournfulst Muse of nyne,
That wontst the tragick stage for to direct,
In funerall complaints and waylfull tyne,
Reueale to me, and all the meanes detect,
Through which sad Clarion did at last declyne
To lowest wretchednes; And is there then
Such rancor in the harts of mightie men?
Of all the race of siluer-winged Flies
Which doo possesse the Empire of the aire,
Betwixt the centred earth, and azure skies,
Was none more fauourable, nor more faire,
Whilst heauen did fauour his felicities,
Then Clarion, the eldest sonne and haire
Of Muscaroll, and in his fathers sight
Of all aliue did seeme the fairest wight.
With fruitfull hope his aged breast he fed
Of future good, which his young toward yeares,
Full of braue courage and bold hardyhed,
Aboue th' ensample of his equall peares,
Did largely promise, and to him forered,
(Whilst oft his heart did melt in tender teares)
That he in time would sure proue such an one,
As should be worthie of his fathers throne.
The fresh young flie, in whom the kindly fire
Of lustfull yong[th] began to kindle fast,
Did much disdaine to subject his desire
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To loathsome sloth, or houres in ease to wast,
But ioy'd to range abroad in fresh attire;
Through the wide compas of the ayrie coast,
And with vnwearied wings each part t'inquire
Of the wide rule of his renowmed sire.
For he so swift and nimble was of flight,
That from this lower tract he dar'd to stie
Vp to the clowdes, and thence with pineons light,
To mount aloft vnto the Christall skie,
To vew the workmanship of heauens hight:
Whence downe descending he along would flie
Vpon the streaming riuers, sport to finde;
And oft would dare to tempt the troublous winde.
So on a Summers day, when season milde
With gentle calme the world had quieted,
And high in heauen Hyperionsfierie childe
Ascending, did his beames abroad dispred,
Whiles all the heauens on lower creatures smilde;
Yong Clarion with vaunted lustie head,
After his guize did cast abroad to fare;
And theretoo gan his furnitures prepare.
His breastplate first, that was of substance pure,
Before his noble heart he firmely bound,
That mought his life from yron death assure,
And ward his gentle corpes from cruell wound:
For it by arte was framed to endure
The bit of balefull steele and bitter stownd,
No lesse then that, which Vulcane made to sheild
Achilles life from fate of Troyan field.
And then about his shoulders broad he threw
An hairie hide of some wild beast, whom hee
In saluage forrest by aduenture slew,
And rest the spoyle his ornament to bee:
Which spredding all his backe with dreadfull vew,
Made all that him so horrible did see,
Thinke him Alcides with the Lyons skin,
When the Næmean Conquest he did win.
Vpon his head his glistering Burganet,
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The which was wrought by wonderous deuice,
And curiously engrauen, he did set:
The mettall was of rare and passing price;
Not Bilbo steele, nor brasse from Corinth fet,
Nor costly Oricalche from strange Phoenice;
But such as could both Phoebus arrowes ward,
And th' hayling darts of heauen beating hard.
Therein two deadly weapons fixt he bore,
Strongly outlaunced towards either side,
Like two sharpe speares, his enemies to gore:
Like as a warlike Brigandine, applyde
To fight, layes forth her threatfull pikes afore,
The engines which in them sad death doo hyde:
So did this flie outstretch his fearefull hornes,
Yet so as him their terrour more adornes.
Lastly his shinie wings as siluer bright,
Painted with thousand colours, passing farre
All Painters skill, he did about him dight:
Not halfe so manie sundrie colours arre
In Iris bowe, ne heauen doth shine so bright,
Distinguished with manie a twinckling starre,
Nor Iunoes Bird in her ey-spotted traine
So many goodly colours doth containe.
Ne (may it be withouten perill spoken)
The Archer God, the son of Cytheree,
That ioyes on wretched louers to be wroken,
And heaped spoyles of bleeding harts to see,
Beares in his wings so manie a changefull token.
Ah my liege Lord, forgiue it vnto mee,
If ought against thine honour I haue tolde;
Yet sure those wings were fairer manifolde.
Full manie a Ladie faire, in Court full oft
Beholding them, him secretly enuide,
And wisht that two such fannes, so silken soft,
And golden faire, her Loue would her prouide;
Or that when them the gorgeous Flie had doft,0
Some one that would with grace be gratifide,
From him would steale them priuily away,
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And bring to her so precious a pray.
Report is that dame Venus on a day
In spring when flowres doo clothe the fruitfull ground,
Walking abroad with all her Nymphes to play,
Bad her faire damzels flocking her arownd,
To gather flowres, her forhead to array:
Emongst the rest a gentle Nymph was found,
Hight Astery, excelling all the crewe
In curteous vsage, and vnstained hewe
Who beeing nimbler ioynted than the rest,
And more industrious, gathered more store
Of the fields honour, than the others best;
Which they in secret harts enuying sore,
Tolde Venus, when her as the worthiest
She praisd, that Cupide (as they heard before)
Did lend her secret aide, in gathering
Into her lap the children of the spring.
Wherof the Goddesse gathering iealous feare,
Not yet vnmindfull how not long agoe
Her sonne to Psyche secrete loue did beare,
And long it close conceal'd, till mickle woe
Thereof arose, and manie a rufull teare;
Reason with sudden rage did ouergoe,
And giuing hastie credit to th'accuser,
Was led away of them that did abuse her.
Eftsoones that Damzell by her heauenly might,
She turn'd into a winged Butterflie,
In the wide aire to make her wandring flight;
And all those flowres, with which so plenteouslie
Her lap she filled had, that bred her spright,
She placed in her wings, for memorie
Of her pretended crime, though crime none were:
Since which that flie them in her wings doth beare.
Thus the fresh Clarion being readie dight,
Vnto his iourney did himselfe addresse,
And with good speed began to take his flight:
Ouer the fields in his franke lustinesse,
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And all the countrey wide he did possesse,
Feeding vpon their pleasures bounteouslie,
That none gainsaid, nor none him did enuie.
The woods, the riuers, and the meadowes green,
With his aire-cutting wings he measur'd wide,
Ne did he leaue the mountaines bare vnseene,
Nor the ranke grassie fennes delights vntride.
But none of these, how euer sweete they beene,
Mote please his fancie, nor him cause t'abide:
His choicefull sense with euerie change doth flit.
No common things may please a wauering wit.
To the gay gardins his vnstaid desire
Him wholly caried, to refresh his sprights:
There lauish Nature in her best attire,
Powres forth sweete odors, and alluring sights;
And Arte with her contending, doth aspire
T'excell the naturall, with made delights:
And all that faire or pleasant may be found,
In riotous excesse doth there abound.
There he arriuing, round about doth flie,
From bed to bed, from one to other border,
And takes suruey with curious busie eye,
Of euerie flowre and herbe there set in order;
Now this, now that he tasteth tenderly,
Yet none of them he rudely doth disorder,
Ne with his feete their silken leaues deface;
But pastures on the pleasures of each place.
And euermore with most varietie,
And change of sweetnesse (for all change is sweete)
He casts his glutton sense to satisfie,
Now sucking of the sap of herbe most meete,
Or of the deaw, which yet on them does lie,
Now in the same bathing his tender feete:
And then he pearcheth on some braunch thereby,
To weather him, and his moyst wings to dry.
And then againe he turneth to his play,
To spoyle the pleasure of that Paradise:
The wholsome Saluge, and Lauender still gray,
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Ranke smelling Rue, and Cummin good for eyes,
The Roses raigning in the pride of May,
Sharpe Isope, good for greene wounds remedies,
Faire Marigoldes, and Bees alluring Thime,
Sweet Marioram, and Daysies decking prime.
Coole Violets, and Orpine growing still,
Embathed Balme, and chearfull Galingale,
Fresh Costmarie, and breathfull Camomill,
Red Poppie, and drink-quickning Setuale,
Veyne-healing Veruen, and hed-purging Dill,
Sound Sauorie, and Bazil hartie-hale,
Fat Colworts and comforting Perseline,0
Colde Lettuce, and refreshing Rosmarine.
And whatso else of virtue good or ill
Grewe in the Gardin, fetcht from farre away,
Of euerie one he takes, and tastes at will,
And on their pleasures greedily doth pray.
Then when he hath both plaid, and fed his fill,
In the warme Sunne he doth himselfe embay,
And there him rests in riotous siffisaunce
Of all his gladfulnes, and kingly ioyaunce.
What more felicitie can fall to creature
Than to enioy delight with libertie,
And to be Lord of all the workes of Nature,
To raine in th' aire from th' earth to highest skie,
To feed on flowres, and weeds of glorious feature,
To take what euer thing doth please the eie?
Who rests not pleased with such happines,
Well worthie he to taste of wretchednes.
But what on earth can long abide in state?
Or who can him assure of happie day;
Sith morning faire may bring fowle euening late,
And least mishap the most blisse alter may?
For thousand perills lie in close awaite
About vs daylie, to worke our decay;
That none, except a God, or God him guide,
May them auoyde, or remedie prouide.
And whatso heauens in their secrete doome
121
Ordained haue, how can fraile fleshly wight
Forecast, but it must needs to issue come?
The sea, the aire, the fire, the day, the night,
And th' armies of their creatures all and some
Do serue to them, and with importune might
Warre against vs the vassals of their will.
Who then can saue, what they dispose to spill?
Not thou, O Clarion, though fairest thou
Of all thy kinde, vnhappie happie Flie,
Whose cruell fate is wouen euen now
Of Ioues owne hand, to worke thy miserie:
Ne may thee helpe the manie hartie vow,
Which thy olde Sire with sacred pietie
Hath powred forth for thee, and th' altars sprent:
Nought may thee saue from heauens auengement.
It fortuned (as heauens had behight)
That in this gardin, where yong Clarion
Was wont to solace him, a wicked wight,
The foe of faire things, th' author of confusion,
The shame of Nature, the bondslaue of spight,
Had lately built his hatefull mansion;
And, lurking closely, in awayte now lay
How he might anie in his trap betray.
But when he spide the ioyous Butterflie
In this faire plot displacing too and fro,
Fearles of foes and hidden ieopardie,
Lord how he gan for to bestirre him tho,
And to his wicked worke each part applie:
His heate did earne against his hated foe,
And bowels so with ranckling poyson swelde,
That scarce the skin the strong contagion helde.
The cause why he this Flie so maliced,
Was (as in stories it is written found)
For that his mother which him bore and bred,
The most fine-fingred workwoman on ground,
Arachne, by his meanes was vanquished
Of Pallas, and in her owne skill confound,
When she with her for excellence contended,
122
That wrought her shame, and sorrow neuer ended.
For the Tritonian goddesse, hauing hard
Her blazed fame, which all the world had fil'd,
Came downe to proue the truth, and due reward
For her prais-worthie workmanship to yeild
But the presumptuous Damzel rashly dar'd
The Goddesse selfe to chalenge to the field,
And to compare with her in curious skill
Of workes with loome, with needle, and with quill.
Minerua did the chalenge not refuse,
But deign'd with her the paragon to make:
So to their worke they sit, and each doth chuse
What storie she will for her tapet take.
Arachne figur'd how Ioue did abuse
Europa like a Bull, and on his backe
Her through the sea did beare; so liuely seene,
That it true Sea, and true Bull ye would weene.
Shee seem'd still backe vnto the land to looke,
And her play-fellowes aide to call, and feare
The dashing of the waues, that vp she tooke
Her daintie feete, and garments gathered neare:
But (Lord) how she in euerie member shooke,
When as the land she saw no more appeare,
But a wilde wildernes of waters deepe:
Then gan she greatly to lament and weepe.
Before the Bull she pictur'd winged Loue,
With his yong brother Sport, light fluttering
Vpon the waues, as each had beene a Doue;
The one his bowe and shafts, the other Spring.
A burning Teade about his head did moue,
As in their Syres new loue both triumphing:
And manie Nymphes about them flocking round,
And manie Tritons, which did their hornes sound.
And round about, her worke she did empale
With a faire border wrought of sundrie flowres,
Enwouen with an Yuie winding trayle:0
A goodly worke, full fit for Kingly bowres,
123
Such as Dame Pallas, such as Enuie pale,
That al good things with venemous tooth deuowres,
Could not accuse. Then gan the Goddesse bright
Her selfe likewise vnto her worke to dight.
She made the storie of the old debate
Which she with Neptune did for Athens trie:
Twelue Gods doo sit around in royall state,
And Ioue in midst with awfull Maiestie,
To iudge the strife betweene them stirred late:
Each of the Gods by his like visnomie
Eathe to be knowen; but Ioue aboue them all,
By his great lookes and power Imperiall.
Before them stands the God of Seas in place,
Clayming that sea-coast Citie as his right,
And strikes the rockes with his three-forked mace;
Whenceforth issues a warlike steed in sight,
The signe by which he chalengeth the place,
That all the Gods, which saw his wondrous might
Did surely deeme the victorie his due:
But seldome seene, foriudgement proueth true.
Then to her selfe she giues her Aegide shield,
And steelhed speare, and morion on her hedd,
Such as she oft is seene in warlicke field:
Then sets she forth, how with her weapon dredd
She smote the ground, the which streight foorth did yield
A fruitfull Olyue tree, with berries spredd,
That all the Gods admir'd; then all the storie
She compast with a wreathe of Olyues hoarie.
Emongst these leaues she made a Butterflie,
With excellent deuice and wondrous flight,
Fluttring among the Oliues wantonly,
That seem'd to liue, so like it was in sight:
The veluet nap which on his wings doth lie,
The siken downe with which his backe is dight,
His broad outstretched hornes, his [h]ayrie thies,
His glorious colours, and his glittering eies.
Which when Arachne saw, as ouerlaid
124
And mastered with workmanship so rare,
She stood astonied long, ne ought gainesaid,
And with fast fixed eyes on her did stare,
And by her silence, signe of one dismaid,
The victorie did yeeld her as her share:
Yet she did inly fret, and felly burne,
And all her blood to poysonous rancor turne:
That shortly from the shape of womanhed,
Such as she was, when Pallas she attempted
, She grew to hideous shape of dryrihed,
Pined with griefe of folly late repented:
Eftsoones her white streight legs were altered
To crooked crawling shankes, of marrowe empted,
And her faire face to fowle and loathsome hewe
And her fine corpses to a bag of venim grewe.
This cursed creature, mindfull of that olde
Enfested grudge, the which his mother felt,
So soone as Clarion he did beholde,
His heart with vengefull malice inly swelt;
And weauing straight a net with manie a folde
About the caue, in which he lurking dwelt,
With fine small cords about it stretched wide,
So finely sponne, that scarce they could be spide.
Not anie damzell, which her vaunteth most
In skilfull knitting of soft silken twyne;
Nor anie skil'd in workmanship embost;
Nor anie skil'd in loupes of fingring fine,
Might in their diuers cunning euer dare,
With this so curious networke to compare.
Ne doo I thinke, that that same subtil gin,
The which the Lemnian God framde craftilie,
Mars sleeping with his wife to compasse in,
That all the Gods with common mockerie
Might laugh at them, and scorne their shamefull sin,
Was like to this. This same he did applie
For to entrap the careles Clarion,
That ran'gd each where without suspition.
Suspition of friend, nor feare of foe,
125
That hazarded his health, had he at all,
But walkt at will, and wandred too and fro,
In the pride of his freedome principall:
Litle wist he his fatall future woe,
But was secure, the liker he to fall.
He likest is to fall into mischaunce,
That is regardles of his gouernaunce.
Yet still Aragnoll (so his foe was hight)
Lay lurking couertly him to surprise,
And all his gins that him entangle might,
Drest in good order as he could deuise.
At length the foolish Flie without foresight,
As he that did all danger quite despise,
Toward those parts came flying careleslie
, Where hidden was his hatefull enemie.
Who, seeing him, with secrete ioy therefore
Did tickle inwardly in euerie vaine,
And his false hart fraught with all treasons store,
Was fil'd with hope, his purpose to obtaine:
Himselfe he close vpgathered more and more
Into his den, that his deceiptfull traine
By his there being might not be bewraid,
Ne anie noyse, ne anie motion made.
Like as a wily Foxe, that hauing spide,
Where on a sunnie banke the Lambes doo play,
Full closely creeping by the hinder side,
Lyes in ambushment of his hoped pray,
Ne stirreth limbe, till seeing readie tide,
He rusheth forth, and snatcheth quite away
One of the little yonglings vnawares:
So to his worke Aragnoll him prepares.
Who now shall giue vnto my heauie eyes
A well of teares, that all may ouerflow?
Or where shall I finde lamentable cryes,
And mournfull tunes enough my griefe to show?
Helpe O thou Tragick Muse, me to deuise
Notes sad enough t'expresse this bitter throw:
For loe, the drerie stownd is now arriued,
126
That of all happines hath vs depriued.
The luckles Clarion, whether cruell Fate,
Or wicked Fortune faultles him misled,
Or some vngracious blast out of the gate
Of Aeoles raine perforce him droue on hed,
Was (O sad hap and howre vnfortunate)
With violent swift flight forth caried
Into the cursed cobweb, which his foe
Had framed for his finall ouerthroe.
There the fond Flie entangled, strugled long,
Himselfe to free thereout; but all in vaine.
For striuing more, the more in laces strong
Himselfe he tide, and wrapt his winges twine
In lymie snares the subtill loupes among;
That in the ende he breathlesse did remaine,
And all his yougthly forces idly spent,
Him to the mercie of th' auenger lent.
Which when the greisly tyrant did espie,
Like a grimme Lyon rushing with fierce might
Out of his den, he seized greedilie
On the resistles pray, and with fell spight,
Vnder the left wing stroke his weapon slie
Into his heart, that his deepe groning spright
In bloodie streames foorth fled into the aire,
His bodie left the spectacle of care.
~ Edmund Spenser,
136:1094
The Wright's Chaste Wife
Allemyghty god, maker of alle,
Saue you my souereyns in towre & halle,
And send you good grace!
If ye wylle a stounde blynne,
Of a story I wylle begynne,
And telle you alle the cas,
Meny farleyes ?aue herde,
Ye would haue wondyr how yt ferde;
Lystyn, and ye schalle here;
Of a wryght I wylle you telle
That some tyme in thys land gan dwelle,
And lyued by hys myster.
Whether that he were yn or oute,
Of erthely man hadde he no dowte,
To werke hows, harowe, nor plowgh,
Or other werkes, what so they were,
Thous wrought he hem farre and nere,
And dyd tham wele I-nough.
Thys wryght would wedde no wyfe,
Butt yn yougeth to lede hys lyfe
In myrthe and o?ody;
Ouer alle where he gan wende,
Alle they seyd 'welcome, frende,
Sytt downe, and do gla[d]ly.'
Tylle on a tyme he was wyllyng,
As tyme comyth of alle thyng,
(So seyth the profesye,)
A wyfe for to wedde & haue
That myght hys goodes kepe & saue,
And for to leue alle foly.
Ther dwellyd a wydowe in ?tre
That hadde a doughter feyre & fre;
Of her, word sprang wyde,
For sche was bothe stabylle & trewe,
Meke of maners, and feyre of hewe;
So seyd men in that tyde.
The wryght seyde, 'so god me saue,
Such a wyfe would I haue
To lye nyghtly by my syde.'
1095
He ?to speke wyth ?,
And rose erly on a daye
And ?an he to ryde.
The wryght was welcome to ?,
And her saluyd alle so blyve,
And so he dyd her doughter fre:
For the erand that he for came
Tho he spake, ?d yemane;
Than to hym seyd sche:
The wydow seyd, 'by heuen kyng,
I may geue wyth her no ?r> (And ?thynketh me
Saue a garlond I wylle the geue,
Ye schalle neuer see, whyle ye lyve,
None such in thys contre:
Haue here thys garlond of roses ryche,
In alle thys lond ys none yt lyche,
For ytt wylle euer be newe,
Wete ?e withowtyn fable,
Alle the whyle thy wyfe ys stable
The chaplett wolle hold hewe;
And yf thy wyfe vse putry,
Or tolle eny man to lye her by,
Than wolle yt change hewe,
And by the garlond ? see,
Fekylle or fals yf ?e be,
Or ellys yf sche be trewe.'
Of thys chaplett hym was fulle fayne,
And of hys wyfe, was nott to layne;
He weddyd her fulle sone,
And ladde her home wyth solempnite,
And hyld her brydalle dayes thre.
Whan they home come,
Thys wryght in hys hart cast,
If that he walkyd est or west
As he was wonte to done,
'My wyfe ?so bryght of ble
Men wolle desyre here fro me,
And ?tly and sone;'
Butt sone he hym by?br> That a chambyr schuld be wrought
Bothe of lyme and stone,
Wyth wallys strong as eny stele,
And dorres sotylly made and wele,
1096
He owte framyd yt sone;
The chambyr he lett make fast,
Wyth plaster of parys ?le last,
Such ous know I neuer none;
Ther ys kyng ne emperoure,
And he were lockyn in ?re,
That cowde gete owte of ?ne.
Nowe hath he done as he ?
And in the myddes of the flore wrought
A wondyr strange gyle,
A trapdoure rounde abowte
That no man myght come yn nor owte;
It was made wyth a wyle,
That who-so touchyd yt eny thyng,
In to ? he schuld flyng
Wythyn a lytylle whyle.
For hys wyfe he made that place,
That no man schuld beseke her of grace,
Nor her to begyle.
By ?e ? of the towne
Hadde ordeynyd tymbyr redy bowne,
An halle to make of tre.
After the wryght the lord lett sende
For ?schuld wyth hym lende
Monythys two or thre.
The lord seyd, 'woult ?e ??
I wylle send after her blyve
That sche may com to the.'
The wryght hys garlond hadde take wyth hym,
That was bryght and no ?mme,
Yt wes feyre on to see.
The lord axyd hym as he satt,
'Felowe, where hadyst ? hatte
That ys so feyre and newe?'
The wryght answerd alle so blyue,
And seyd, 'syr, I hadde yt wyth my wyfe,
And ?e me neuere rewe;
Syr, by my garlond I may see
Fekylle or fals yf ?e be,
Or yf ?e be trewe;
1097
And yf my wyfe loue a paramoure,
Than wylle my garlond vade coloure,
And change wylle yt the hewe.'
The lord ?'by godys myght,
That wylle I wete thys same nyght
Whether thys tale be trewe.'
To the wryghtys howse anon he went,
He fonde the wyfe ther-in presente
That was so bryght and schene;
Sone he hayled her trewly,
And so dyd sche the lord curtesly:
Sche seyd, 'welcome ye be;'
Thus seyd the wyfe of the hows,
'Syr, howe faryth my swete spowse
That hewyth vppon youre tre?'
'Sertes, dame,' he seyd, 'wele,
And I am come, so haue I hele,
To wete the wylle of the;
My loue ys so vppon the cast
That me thynketh my hert wolle brest,
It wolle none otherwyse be;
Good dame, graunt me thy grace
To pley with the in some preuy place
For gold and eke for fee.'
'Good syr, lett be youre fare,
And of such wordes speke no mare
For hys loue ?d on tre;
Hadde we onys begonne ?,
My husbond by his garlond myght see;
For sorowe he would wexe woode.'
'Certes, dame,' he seyd, 'naye;
Loue me, I pray you, in ?maye:
For godys loue change thy mode,
Forty marke schalle be youre mede
Of syluer and of gold [so] rede,
And that schalle do the good.'
'Syr, that deede schalle be done;
Take me that mony here anone.'
'I swere by the holy rode
I thought when I cam hyddere
For to bryng yt alle to-gyddere,
As I mott breke my heele.'
1098
Ther sche toke xl marke
Of syluer and gold styff and sterke:
Sche toke yt feyre and welle;
Sche seyd, 'in to the chambyr wylle we,
Ther no man schalle vs see;
No lenger wylle we spare.'
Vp the steyer they gan hye:
The stepes were made so queyntly
That farther myght he nott fare.
The lord stumbyllyd as he went in hast,
He felle doune in to ?ste
Forty fote and somedele more.
The lord began to crye;
The wyfe seyd to hym in hye,
'Syr, what do ye there?'
'Dame, I can nott seye howe
That I am come hydder nowe
To thys hows ?so newe;
I am so depe in thys sure flore
That I ne can come owte att no dore;
Good dame, on me ?e!'
'Nay,' sche seyd, 'so mut y the,
Tylle myne husbond come and se,
I schrewe hym ??'
The lord arose and lokyd abowte
If he myght eny where gete owte,
But yt holpe hym ryght noght,
The wallys were so thycke wythyn,
That he no where myght owte wynne
But helpe to hym were brought;
And euer the lord made euylle chere,
And seyd, 'dame, ?alt by thys dere.'
Sche seyd that sche ne rought;
Sche seyd 'I recke nere
Whyle I am here and ? there,
I schrewe herre ?doth drede.'
The lord was sone owte of her ?
The wyfe went in to her lofte,
Sche satte and dyd here dede.
Than yt felle on ?r daye
Of mete and drynke he gan her pray,
There of he hadde gret nede.
1099
He seyd, 'dame, for seynt charyte,
Wyth some mete ?fort me.'
Sche seyd, 'nay, so god me spede,
For I swere by swete seynt Iohne,
Mete ne drynke ne getyst ?e
Butt ?t swete or swynke;
For I haue both hempe and lyne,
And a betyngstocke fulle fyne,
And a swyngylle good and grete;
If ?t worke, tell me sone.'
'Dame, bryng yt forthe, yt schalle be done,
Fulle gladly would I ete.'
Sche toke the stocke in her honde,
And in to the pytt sche yt sclang
Wyth a grete hete:
Sche brought the lyne and hempe on her backe,
'Syr lord,' sche seyd, 'haue ?,
And lerne for to swete.'
Ther sche toke hym a bonde
For to occupy hys honde,
And bade hym fast on to bete.
He leyd yt downe on the stone,
And leyd on strockes welle good wone,
And sparyd nott on to leyne.
Whan ?hadde wrought a thraue,
Mete and drynke he gan to craue,
And would haue hadde yt fayne;
'That I hadde somewhat for to ete
Now after my gret swete;
Me thynketh yt were ryght,
For I haue labouryd nyght and daye
The for to plese, dame, I saye,
And therto putt my myght.'
The wyfe seyd 'so mutt I haue hele,
And yf ?e be wrought wele
Thou schalt haue to dyne.'
Mete and drynke sche hym bare,
Wyth a thrafe of flex mare
Of fulle long boundyn lyne.
So feyre the wyfe the lord gan praye
That he schuld be werkyng aye,
And nought ?schuld blynne;
1100
The lord was fayne to werke tho,
Butt hys men knewe nott of hys woo
Nor of ?des pyne.
The stuard to ?ht gan saye,
'Sawe ?e of my lord to-daye,
Whether that he ys wende?'
The wryght answerde and seyd 'naye;
I sawe hym nott syth yesterdaye;
I trowe ?be schent.'
The stuard stode ?ht by,
And of hys garlond hadde ferly
What ?be-mente.
The stuard seyd, 'so god me saue,
Of thy garlond wondyr I haue,
And who yt hath the sent.'
'Syr,' he seyd, 'be the same hatte
I can knowe yf my wyfe be badde
To me by eny other man;
If my floures ou?e or falle,
Then doth my wyfe me wrong wyth-alle,
As many a woman can.'
The stuard ?'by godes myght,
That schalle I preue thys same nyght
Whether ?s or banne,'
And in to hys chambyr he gan gone,
And toke tresure fulle good wone,
And forth he spedde hem than.
Butt he ne stynt att no stone
Tylle he vn-to ?htes hows come
That ylke same nyght.
He mett the wyfe amydde the gate,
Abowte ?e he gan her take,
And seyd 'my dere wyght,
Alle the good ?myne
I wylle the geue to be thyne
To lye by the alle nyght.'
Sche seyd, 'syr, lett be thy fare,
My husbond wolle wete wyth-owtyn mare
And I hym dyd that vnryght;
I would nott he myght yt wete
1101
For alle the good that I myght gete,
So Ihesus mutt me spede;
For, and eny man lay me by,
My husbond would yt wete truly,
It ys wythowtyn eny drede.'
The stuard seyd 'for hym ?wrought,
There-of, dame, drede the noght
Wyth me to do that dede;
Haue here of me xx marke
Of gold and syluer styf and starke,
Thys tresoure schalle be thy mede.'
'Syr, and I graunt ?you,
Lett no man wete butt we two nowe.'
He seyd, 'nay, wythowtyn drede.'
The stuard ? 'sykerly
Women beth both queynte & slye.'
The mony he gan her bede;
He ?wele to haue be spedde,
And of his erand he was onredde
Or he were fro hem I-gone.
Vp the sterys sche hym leyde
Tylle he saw the wryghtes bedde:
Of tresoure rought he none;
He went and stumblyd att a stone,
In to ?ere he fylle sone
Downe to the bare flore.
The lord seyd 'what deuylle art ?> And ?est falle on me nowe,
Thowe hadest hurt me fulle sore.'
The stuard stert and staryd abowte
If he myght ower gete owte
Att hole lesse or mare.
The lord seyd, 'welcome, and sytt be tyme,
For ?alt helpe to dyght thys lyne
For alle thy fers fare.'
The stuard lokyd on the knyght,
He seyd, 'syr, for godes myght,
My lord, what do you here?'
He seyd 'felowe, wyth-owtyn oth,
For o erand we come bothe,
The sothe wolle I nott lete.'
Tho cam the wyfe them vn-to,
And seyd, 'syres, what do you to,
1102
Wylle ye nott lerne to swete?'
Than seyd ? her vn-to,
'Dame, youre lyne ys I-doo,
Nowe would I fayne ete:
And I haue made yt alle I-lyke,
Fulle clere, and no ?ycke,
Me thynketh yt gret payne.'
The stuard seyd 'wyth-owtyn dowte,
And euer I may wynne owte,
I wyll breke her brayne.'
'Felowe, lett be, and sey nott so,
For ?alt worke or euer ?,
Thy wordes ?ne agayne,
Fayne ?alt be so to doo,
And thy good wylle put ?br> As a man buxome and bayne
Thowe schalt rubbe, rele, and spynne,
And ?t eny mete wynne,
That I geue to god a gyfte.'
The stuard seyd, 'then haue I wondyr;
Rather would I dy for hungyr
Wyth-owte hosylle or shryfte.'
The lord seyd, 'so haue I hele,
Thowe wylt worke, yf ?gyr welle,
What worke ? be brought.'
The lord satt and dyd hys werke,
The stuard drewe in to the derke,
Gret sorowe was in hys ?
The lord seyd, 'dame, here ys youre lyne,
Haue yt in godes blessyng and myne,
I hold yt welle I-wrought.'
Mete and drynke sche gaue hym yn,
'The stuard,' sche seyd, 'wolle he nott spynne,
Wylle he do ryght noght?'
The lord seyd, 'by swete sen Ione,
Of thys mete schalle he haue none
That ye haue me hydder brought.'
The lord ete and dranke fast,
The stuard hungeryd att ?,
For he gaue hym nought.
The stuard satt alle in a stody,
Hys lord hadde forgote curtesy:
Tho seyd ?rd, 'geue me some.'
1103
The lord seyd, 'sorow haue ?elle or sope
That schalle come in thy throte;
Nott so much as a crome!
Butt ?t helpe to dyght ?e,
Much hungyr yt schalle be thyne
Though ?e much mone.'
Vp he rose, and went therto,
'Better ys me ?doo
Whyle yt must nedys be do.'
The stuard began fast to knocke,
The wyfe ?m a swyngelyng stocke,
Hys mete ? to wyn;
Sche brought a swyngylle at ?,
'Good syres,' sche seyd, 'swyngylle on fast;
For no ?at ye blynne.'
Sche gaue hym a stocke to sytt vppon,
And seyd 'syres, ?ke must nedys be done,
Alle that that ys here yn.'
The stuard toke vp a stycke to saye,
'Sey, seye, swyngylle better yf ye may,
Hytt wylle be the better to spynne.'
Were ? neuer so gret,
Yet was he fayne to werke for hys mete
Though he were neuer so sadde;
Butt ?rd ? so stowde,
Was fayne to swyngelle ?es owte,
Ther-of he was nott glad.
The lordys meyne ?e att home
Wyst nott where he was bycome,
They were fulle sore adrad.
The proctoure of ?sche chyrche ryght
Came and lokyd on ?ht,
He lokyd as he were madde;
Fast ?toure gan hym frayne,
'Where hadest ? garlond gayne?
It ys euer lyke newe.'
The wryght gan say 'felowe,
Wyth my wyfe, yf ?t knowe;
That dare me nott rewe;
For alle the whyle my wyfe trew ys,
1104
My garlond wolle hold hewe I-wys,
And neuer falle nor fade;
And yf my wyfe take a paramoure,
Than wolle my garlond vade ?re,
That dare I ley myne hede.'
The proctoure ? 'in good faye
That schalle I wete thys same daye
Whether yt may so be.'
To the wryghtes hows he went,
He grete ? wyth feyre entente,
Sche seyd 'syr, welcome be ye.'
'A! dame, my loue ys on you fast
Syth the tyme I sawe you last;
I pray you yt may so be
That ye would graunt me of youre grace
To play wyth you in some priuy place,
Or ellys to deth mutt me.'
Fast ?toure gan to pray,
And euer to hym sche seyd 'naye,
That wolle I nott doo.
Hadest ?e ?e wyth me,
My spouse by hys garlond myght see,
That schuld torne me to woe.'
The proctoure seyd, 'by heuen kyng,
If he sey to the any ?> He schalle haue sorowe vnsowte;
Twenty marke I wolle ?,
It wolle ?e welle to lyue,
The mony here haue I brought.'
Nowe hath sche the tresure tane,
And vp ?re be they gane,
(What helpyth yt to lye?)
The wyfe went the steyre be-syde,
The proctoure went a lytylle to wyde
He felle downe by and by.
Whan he in to ?er felle,
He wente to haue sonke in to helle,
He was in hart fulle sory.
The stuard lokyd on the knyght,
And seyd 'proctoure, for godes myght,
Come and sytt vs by.'
The proctoure began to stare,
For he was he wyst neuer whare,
1105
Butt wele he knewe ?ht
And the stuard ?ngelyd ?.
He seyd 'syres, for godes pyne,
What do ye here thys nyght?'
The stuard seyd, 'god geue the care,
Thowe camyst to loke howe we fare,
Nowe helpe ?e were dyght.'
He stode stylle in a gret ?
What to answer he wyst noght:
'By mary fulle of myght,'
The proctoure seyd, 'what do ye in ?br> For to bete thys wyfes lyne?
For Jhesus loue, fulle of myght,'
The proctoure seyd ryght as he ?
'For me yt schalle be euylle wrought
And I may see aryght,
For I lernyd neuer in londe
For to haue a swyngelle in hond
By day nor be nyght.'
The stuard seyd, 'as good as ? We hold vs that be here now,
And lett preue yt be syght;
Yet must vs worke for owre mete,
Or ellys schalle we none gete,
Mete nor drynke to owre honde.'
The lord seyd, 'why flyte ye two?
I trowe ye wylle werke or ye goo
Yf yt be as I vndyrstond.'
Abowte he goys twyes or thryes;
They ete & drynke in such wyse
That ?e hym ryght noght.
The proctoure seyd, 'thynke ye no schame,
Yheue me some mete, (ye be to blame,)
Of that the wyfe ye brought.'
The stuard seyd 'euylle spede the soppe
If eny morcelle come in thy throte
Butt ?h vs hadest wrought.'
The proctoure stode in a stody
Whether he myght worke hem by;
And so to torne hys ?
To the lord he drewe nere,
And to hym seyd wyth myld chere,
'That mary mott the spede.'
The proctoure began to knocke,
1106
The good wyfe rawte hym a rocke,
For therto hadde sche nede;
Sche seyd 'whan I was mayde att home,
Other werke cowde I do none
My lyfe ther-wyth to lede.'
Sche gaue hym in hande a rocke hynde,
And bade hem fast for to wynde
Or ellys to lett be hys dede.
'Yes, dame,' he seyd, 'so haue I hele,
I schalle yt worke both feyre & welle
As ye haue taute me.'
He wauyd vp a strycke of lyne,
And he span wele and fyne
By-fore the swyngelle tre.
The lord seyd '?nnest to grete,
Therfor ?alt haue no mete,
That ?alt welle see.'
Thus ?t and wrought fast
Tylle ? dayes were past;
Then the wryght, home came he,
And as he cam by hys hows syde
He herd noyse that was not ryde
Of persons two or thre;
One of hem knockyd lyne,
A-nothyr swyngelyd good and fyne
By-fore the swyngylle tre,
The thyrde did rele and spynne,
Mete and drynke ther-wyth to wynne,
Gret nede ther-of hadde he.
Thus ?ht stode herkenyng;
Hys wyfe was ware of hys comyng,
And ageynst hym went sche.
'Dame,' he seyd, 'what ys ?ne?
I here gret noyse here wythynne;
Telle me, so god the spede.'
'Syr,' sche seyd, 'workemen thre
Be come to helpe you and me,
Ther-of we haue gret nede;
Fayne would I wete what they were.'
But when he sawe hys lord there,
Hys hert bygan to drede
To see hys lord in ?ce,
1107
He ?yt was a strange cas,
And seyd, 'so god hym spede,
What do ye here, my lord and knyght?
Telle me nowe for godes myght
Howe cam thys vn-to?'
The knyght seyd 'What ys best rede?
Mercy I aske for my mysdede,
My hert ys wondyr wo.'
'So ys myne, verament,
To se you among thys flex and hempe,
Fulle sore yt ruyth me;
To se you in such hevynes,
Fulle sore myne hert yt doth oppresse,
By god in trinite.'
The wryght bade hys wyfe lett hym owte,
'Nay, ?owe come on my snowte
If they passe hens to-daye
Tylle that my lady come and see
Howe ?ld haue done wyth me,
Butt nowe late me saye.'
Anon sche sent after the lady bryght
For to fett home her lord and knyght,
Therto sche seyd noght;
Sche told her what they hadde ment,
And of ther purpos & ther intente
That they would haue wrought.
Glad was ?y of that tydyng;
When sche wyst her lord was lyuyng,
Ther-of sche was fulle fayne:
Whan sche came vn-to ?re abouen,
Sche lokyd vn-to ?er downe,
And seyd,-?nott to leyne,'Good syres, what doo you here?'
'Dame, we by owre mete fulle dere,
Wyth gret trauayle and peyne;
I pray you helpe ?were owte,
And I wylle swere wythowtyn dowte
Neuer to come here agayne.'
The lady spake the wyfe vn-tylle,
And seyd 'dame, yf yt be youre wylle,
What doo thes meyny here?'
The carpentarys wyfe her answerd sykerly,
1108
'Alle they would haue leyne me by,
Euerych in ther manere,
Gold and syluer they me brought,
And forsoke yt, and would yt noght,
The ryche gyftes so clere.
Wyllyng ?e to do me schame,
I toke ther gyftes wyth-owtyn blame,
And ther they be alle thre.'
The lady answerd her anon,
'I haue thynges to do att home
Mo than two or thre;
I wyst my lord neuer do ryght noght
Of no ?t schuld be wrought,
Such as fallyth to me.'
The lady lawghed and made good game
Whan they came owte alle in-same
From the swyngylle tre.
The knyght seyd 'felowys in fere,
I am glad ?be here,
By godes dere pyte;
Dame, and ye hadde bene wyth vs,
Ye would haue wrought, by swete Ihesus,
As welle as dyd we.'
And when they cam vp abouen
They turnyd abowte and lokyd downe,
The lord seyd, 'so god saue me,
Yet hadde I neuer such a fytte
As I haue hadde in ?e pytte;
So mary so mutt me spede.'
The knyght and thys lady bryght,
Howe they would home that nyght,
For no thyng they would abyde;
And so they went home;
Thys seyd Adam of Cobsam.
By the weye as they rode
Throwe a wode in ther playeng,
For to here the fowlys syng
They hovyd stylle and bode.
The stuard sware by godes ore,
And so dyd the proctoure much more,
That neuer in ther lyfe
Would they no more come in ?ne
1109
Whan they were onys thens come,
Thys forty yere and fyve.
Of the tresure that they brought
The lady would geue hem ryght noght,
Butt gaue yt to the wryghtes wyfe.
Thus the wryghtes garlond was feyre of hewe,
And hys wyfe bothe good and trewe:
There-of was he fulle blythe;
I take wytnes att gret and smalle,
Thus trewe bene good women alle
That nowe bene on lyve,
So come thryste on ther hedys
Whan they mombylle on ther bedys
Ther pater noster ryue.
Here ys wretyn a geste of the wryght
That hadde a garlond welle I-dyght,
The coloure wylle neuer fade.
Now god ?heuyn kyng
Graunt vs alle hys dere blessyng
Owre hertes for to glade;
And alle tho that doo her husbondys ryght,
Pray we to Ihesu fulle of myght,
That feyre mott hem byfalle,
And that they may come to heuen blys,
For thy dere moderys loue ther-of nott to mys,
Alle good wyues alle.
Now alle tho that thys tretys hath hard,
Ihesu graunt hem for her reward
As trew louers to be
As was the wryght vn-to hys wyfe
And sche to hym duryng her lyfe.
Amen, for charyte.
Here endyth the wryghtes processe trewe
Wyth hys garlond feyre of hewe
That neuer dyd fade the coloure.
It was made by the avyse
Of hys wywes moder wytty and wyse
Of flourys most of honoure,
1110
Of roses whyte ?le nott fade,
Whych floure alle ynglond doth glade
Wyth trewloues medelyd in syght;
Vn-to the whych floure I-wys
The loue of god and of the comenys
Subdued bene of ryght.
EXPLICIT
~ Anonymous Olde English,
137:Sir Gowther
God, that art of myghtis most,
Fader and Sone and Holy Gost,
That bought man on Rode so dere,
Shilde us from the fowle fende,
That is about mannys sowle to shende
All tymes of the yere!
Sumtyme the fende hadde postee
For to dele with ladies free
In liknesse of here fere,
So that he bigat Merlyng and mo,
And wrought ladies so mikil wo
That ferly it is to here.
A selcowgh thyng that is to here,
That fend nyeght wemen nere
And makyd hom with chyld;
Tho kynde of men wher thei hit tane, 1
For of hom selfe had thei nan,
Be meydon Maré mylde,
Therof seyus clerkus, y wotte how;
That schall not be rehersyd now,
As Cryst fro schame me schyld.
Bot y schall tell yow of a warlocke greytt,
What sorow at his modur hart he seyt
With his warcus wylde.
Jesu Cryst, that barne blythe,
Gyff hom joy, that lovus to lythe
Of ferlys that befell.
A law of Breyten long y soghht,
And owt ther of a tale ybroghht,
That lufly is to tell.
Ther wonde a Duke in Estryke,
He weddyt a ladé non hur lyke
For comly undur kell;
To tho lyly was likened that lady clere,
Hur rod reyde as blosmes on brere,
That ylke dere damsell.
219
When he had weddyd that meydyn schene
And sche Duches withowt wene,
A mangere con thei make;
Knyghtus of honowr tho furst dey
Justyd gently hom to pley
Here shaftes gan thei shake.
On the morow the lordes gente
Made a riall tournement
For that lady sake;
Tho Duke hym selfe wan stedys ten.
And bare don full doghty men,
And mony a cron con crake.
When this turment was y-ses,
Tho ryche Duke and tho Duches
Lad hor lyfe with wyn;
Ten yer and sum dele mare
He chylde non geyt ne sche non bare,
Ther joy began to tyne;
To is ladé sone con he seyn,
'Y tro thu be sum baryn,
Hit is gud that we twyn;
Y do bot wast my tyme on the,
Eireles mon owre londys bee';
For gretyng he con not blyn.
Tho ladé sykud and made yll chere
That all feylyd hur whyte lere,
For scho conseyvyd noght;
Scho preyd to God and Maré mylde
Schuld gyffe hur grace to have a chyld,
On what maner scho ne roghth.
In hur orchard apon a day
Ho meyt a mon, tho sothe to say,
That hur of luffe besoghth,
As lyke hur lorde as he myght be;
He leyd hur down undur a tre,
With hur is wyll he wroghtth.
When he had is wylle all don
A felturd fende he start up son,
And stode and hur beheld;
220
He seyd, 'Y have geyton a chylde on the
That in is yothe full wylde schall bee,
And weppons wyghtly weld.'
Sche blessyd hur and fro hym ran,
Into hur chambur fast ho wan,
That was so bygly byld.
Scho seyd to hur lord, that ladé myld,
'Tonyght we mon geyt a chyld
That schall owre londus weld.'
'A nangell com fro hevon bryght
And told me so this same nyght,
Y hope was Godus sond;
Then wyll that stynt all owr stryfe.'
Be tho lappe he laght his wyfe
And seyd, 'Dame, we schall fonde.'
At evon to beyd thei hom ches,
Tho ryche Duke and tho Duches,
And wold no lengur wonde;
He pleyd hym with that ladé hende,
And ei yode scho bownden with tho fende,
To God wold losse hur bonde.
This chyld within hur was no nodur,
Bot eyvon Marlyon halfe brodur,
For won fynd gatte hom bothe;
Thei sarvyd never of odyr thyng
But for to tempe wemen yon.
To deyle with hom was wothe.
Ylke a day scho grette fast
And was delyverid at tho last
Of won that coth do skathe;
Tho Duke hym gard to kyrke beyre,
Crystond hym and cald hym Gwother,
That sythyn wax breme and brathe.
Tho Duke comford that Duches heynde,
And aftur melche wemen he sende,
Tho best in that cuntré,
That was full gud knyghttys wyffys.
He sowkyd hom so thei lost ther lyvys,
Sone had he sleyne three!
221
Tho chyld was yong and fast he wex The Duke gard prycke aftur sex Hende harkons yee:
Be twelfe monethys was gon
Nine norsus had he slon
Of ladys feyr and fre.
Knyghtus of that cuntré geydyrd hom samun
And seyd to tho Duke hit was no gamun
To lose hor wyffus soo;
Thei badde hym orden for is son
He geytys no more is olde won,
Norsus now no moo.
His modur fell afowle unhappe,
Upon a day bad hym tho pappe,
He snaffulld to hit soo
He rofe tho hed fro tho brest Scho fell backeward and cald a prest,
To chambur fled hym froo.
Lechus helud that ladé yare,
Wemen durst gyffe hym souke no mare,
That yong chyld Gowther,
Bot fed hym up with rych fode
And that full mych as hym behovyd,
Full safly mey y sweyre.
Be that he was fifteen yere of eld
He made a wepon that he schuld weld,
No nodur mon myght hit beyr;
A fachon bothe of stylle and yron,
Wytte yow wyll he wex full styron
And fell folke con he feyr.
In a twelmond more he wex
Then odur chyldur in seyvon or sex,
Hym semyd full well to ryde;
He was so wekyd in all kyn wyse
Tho Duke hym myght not chastyse,
Bot made hym knyght that tyde,
With cold brade bronde;
Ther was non in that londe
That dynt of hym durst byde.
222
For sorro tho Duke fell don ded;
His modur was so wo of red
Hur care scho myght not hyde.
Mor sorro for hym sche myght have non,
Bot to a castyll of lyme and ston
Frely then scho fled;
Scho made hit strong and held hur thare,
Hor men myght tell of sorro and care,
Evyll thei wer bested,
For wher he meyt hom be tho way,
'Evyll heyle!' myght thei say
That ever modur hom fed;
For with his fachon he wold hom slo
And gurde hor horssus backus in too All seche parellys thei dred.
Now is he Duke of greyt renown,
And men of holy kyrke dynggus down
Wher he myght hom mete.
Masse ne matens wold he non here
Nor no prechyng of no frere,
That dar I heyly hette;
Erly and late, lowde and styll,
He wold wyrke is fadur wyll
Wher he stod or sete.
Hontyng lufde he aldur best,
Parke, wodd and wylde forest,
Bothe be weyus and strete.
He went to honte apon a day,
He see a nonry be tho way
And thedur con he ryde;
Tho pryorys and hur covent
With presescion ageyn hym went
Full hastely that tyde;
Thei wer full ferd of his body,
For he and is men bothe leyn hom by Tho sothe why schuld y hyde?
And sythyn he spard hom in hor kyrke
And brend hom up, thus con he werke;
Then went his name full wyde.
223
All that ever on Cryst con lefe,
Yong and old, he con hom greve
In all that he myght doo:
Meydyns maryage wolde he spyll
And take wyffus ageyn hor wyll,
And sley hor husbondus too,
And make frerus to leype at kraggus
And parsons for to heng on knaggus,
And odur prestys sloo;
To bren armettys was is dyssyre,
A powre wedow to seyt on fyre,
And werke hom mykyll woo.
A nolde erle of that cuntré
Unto tho Duke then rydys hee
And seyd, 'Syr, why dose thu soo?
We howpe thu come never of Cryston stryn,
Bot art sum fendys son, we weyn,
That werkus hus this woo.
Thu dose never gud, bot ey tho ylle We hope thu be full syb tho deyll.'
Syr Gowther wex then throo;
Hee seyd, 'Syr, and thu ly on mee,
Hongud and drawon schall thu bee
And never qwycke heythyn goo.'
He gard to putte tho erle in hold
And to his modur castyll he wold
As fast as he myght ryde;
He seyd, 'Dame, tell me in hye,
Who was my fadur, withowt lye,
Or this schall thoro the glyde';
He sette his fachon to hur hart:
'Have done, yf thu lufe thi qwart!'
Ho onswarde hym that tyde 'My lord,' scho seyd, 'that dyed last.'
'Y hope,' he seyd, 'thou lyus full fast';
Tho teyrus he lett don glyde.
'Son, sython y schall tho sothe say:
In owre orcharde apon a day
224
A fende gat the thare,
As lyke my lorde as he myght be,
Undurneyth a cheston tre';
Then weppyd thei bothe full sare.
'Go schryfe the, modur, and do tho best,
For y wyll to Rome or that y rest
To lerne anodur lare.'
This thoght come on hym sodenly:
'Lorde, mercy!' con he cry
To God that Maré bare,
To save hym fro is fadur tho fynde;
He preyd to God and Maré hynde,
That most is of posté,
To bryng is sowle to tho blys
That He boght to all His
Apon tho Rode tre.
Sythyn he went hym hom ageyn
And seyd to tho erle, withowt leyn,
Tho sothe tale tolde thu mee;
Y wyll to Rome to tho apostyll,
That he mey schryfe me and asoyll;
Kepe thu my castyll free.'
This old erle laft he theyr
For to be is stydfast heyre,
Syr Gwother forthe con glyde;
Toward Rome he radly ranne,
Wold he nowdur hors ne man
With hym to ren ne ryde;
His fauchon con he with hym take,
He laft hit not for weyle ne wrake,
Hyt hong ei be his syde.
Toward Rome cety con hee seche;
Or he come to tho Powpe speche
Full long he con abyde.
As sone has he the Pope con see,
He knelys adown apon is kne
And heylst hym full sone;
He preyd hym with mylde devocyon
Bothe of schryfte and absolyscion;
225
He granttyd hym is bone.
'Whethon art thu and of what cuntré?'
'Duke of Estryke, lorde,' quod hee,
'Be tru God in trone;
Ther was y geyton with a feynde
And borne of a Duches hende;
My fadur has frenchypus fone.'
'Y wyll gladly, be my fey!
Art thou Crystond?' He seyd, 'Yey,
My name it is Gwother;
Now y lowve God.' 'Thu art commun hedur,
For ellus y most a traveld thedur
Apon the for to weyre,
For thu hast Holy Kyrke destryed.'
'Nay, holy fadur, be thu noght agrevyd,
Y schall the truly swere
At thi byddyng beyn to be,
And hald tho penans that thu leys to me,
And never Cryston deyre.'
'Lye down thi fachon then the fro;
Thou schallt be screvon or y goo,
And asoylyd or y blyn.'
'Nay, holy fadur,' seyd Gwother,
'This bous me nedus with mee beyr,
My frendys ar full thyn.'
'Wherser thu travellys, be northe or soth,
Thu eyt no meyt bot that thu revus of howndus mothe
Cum thy body within;
Ne no worde speke for evyll ne gud,
Or thu reyde tokyn have fro God,
That forgyfyn is thi syn.'
He knelyd down befor tho Pope stole,
And solemly he con hym asoyle,
Tho sarten sothe to sey.
Meyte in Rome gatte he non
Bot of a dog mothe a bon,
And wyghttly went is wey;
He went owt of that ceté
Into anodur far cuntré,
226
Tho testamentys thus thei sey;
He seyt hym down undur a hyll,
A greyhownde broght hym meyt untyll
Or evon yche a dey.
Thre neythtys ther he ley:
Tho grwhownd ylke a dey
A whyte lofe he hym broghht;
On tho fort day come hym non,
Up he start and forthe con gon,
And lovyd God in his thoght.
Besyde ther was a casstell,
Therein an emperowr con dwell,
And thedurwarde he soghht;
He seyt hym down withowt the yate
And durst not entur in ther atte,
Thof he wer well wroght.
Tho weytus blu apon tho wall,
Knyghttus geydert into tho hall,
Tho lord buskyd to his saytte;
Syr Gwother up and in con gwon,
At tho dor uschear fond he non,
Ne porter at tho yatte,
Bot gwosse prystely thoro tho pres,
Unto tho hye bord he chesse,
Ther undur he made is seytt.
Tho styward come with yarde in honde,
To geyt hym thethyn fast con he fonde
And throly hym con threyt
To beyt hym, bot he wende awey.
'What is that?' tho Emperour con sey.
'My lord,' he seyd, 'a mon,
And that tho feyryst that ever y sye;
Cum loke on hym, it is no lye,'
And thedur wyghtly he wan.
Won word of hym he myght not geyt;
Thei lette hym sytt and gafe hym meyt.
'Full lytyll gud he can,
And yett mey happon thoro sum chans
That it wer gyffon hym in penans,'
227
Tho lord thus onsward than.
When tho Emperowr was seyt and sarvyd
And knyghttus had is breyd karvyd,
He sent tho dompmon parte;
He lette hit stond and wold ryght non.
Ther come a spanyell with a bon,
In his mothe he hit bare,
Syr Gwother hit fro hym droghhe,
And gredely on hit he gnofe,
He wold nowdur curlu ne tartte.
Boddely sustynans wold he non
Bot what so he fro tho howndus wan,
If it wer gnaffyd or mard.
Tho Emperowre and tho Emperrys
And knyghttys and ladys at tho des
Seyt and hym behelld;
Thei gaffe tho hondus meyt ynoghhe,
Tho dompe Duke to hom he droghhe,
That was is best beld.
Among tho howndys thus was he fed,
At evon to a lytyll chambur led
And hyllyd undur teld;
At none come into tho hall,
Hob hor fole thei con hym call;
To God he hym con yelde.
But now this ylke Emperowre
Had a doghtur whyte as flowre,
Was too soo dompe as hee;
Scho wold have spokyn and myght noght.
That meydon was worthely wroght,
Bothe feyr, curteys and free.
A messynger come apon a dey,
Tyll her fadur con he sey,
'My lord wele gretys the;
Tho Sawdyn, that is of mykyll myght
Wyll wer apon the dey and nyghtt
And bren thi bowrus free,
And sley thi men bot thu hym sende
228
Thi doghttur that is so feyr and heynde,
That he mey hur wedde.'
Tho Emperowr seyd, 'Y have bot won,
And that is dompe as any ston,
Feyrur thar non be feyd;
And y wyll not, be Cryst wonde,
Gyffe hor to no hethon hownde,
Then wer my bale bredde.
Yet mey God thoro Is myght
Ageyn to geyt hur spech ryght.'
Tho messynger ageyn hym spedde
To tho Sadyn and told hym soo.
Then wakynd ey more wo and wo,
He toke is oste and come nere.
Tho Emperowr, doghtty undur schyld,
With anodur kepped hym in tho fyld,
Eydur had batell sere.
Syr Gwother went to a chambur smart,
And preyd to God in his hart
On Rode that boghtt Hym dere,
Schuld sende hym armur, schyld and speyr,
And hors to helpe is lord in weyr
That wyll susstand hym thare.
He had no ner is preyr made,
Bot hors and armur bothe he hade,
Stode at his chambur dor;
His armur, is sted was blacke color;
He leypus on hors, that stythe in stowr,
That stalworthe was and store;
His scheld apon his schuldur hong,
He toke his speyre was large and long
And spard nodur myre ne more;
Forthe at tho yatus on hors he went,
Non hym knew bot that meydyn gent,
And aftur hur fadur he fore.
Tho Emperour had a batell kene,
Tho Sawden anodur, withowt wene,
Assemuld, as was hor kast;
Bot fro Syr Gwother comun were,
229
Mony a crone con he stere
And hew apon full fast;
He gard stedus for to stakur
And knyghttus hartys for to flakur
When blod and brenus con brast;
And mony a heython hed of smott,
And owt of hor sadyls, wylle y wott,
Thei tombull at tho last.
He putte tho Sawden to tho flyghth
And made tho chasse to it was nyghth,
And sluye tho Sarsyns kene;
Sython rode before tho Emperowr.
Non hym knew bot that bryghtt in bowr,
Tho dompe meydon schene.
To chambur he went, dysharnest hym sone,
His hors, is armur awey wer done,
He ne wyst wher hit myght bene.
In hall he fond his lorde at meyt;
He seytt hym down and made is seytt
Too small raches betwene.
Tho meydon toke too gruhowndus fyn
And waschyd hor mowthus cleyn with wyn
And putte a lofe in tho ton;
And in tho todur flesch full gud;
He raft bothe owt with eyggur mode,
That doghty of body and bon.
He seytt, made hym wyll at es,
Sythyn to chambur con he ches,
In that worthely won.
On tho morne cum a messengere
Fro tho Sawdyn with store chere,
To tho Emperowr sone he come;
He seyd: 'Syr, y bryng yow a lettur:
My lord is commun, wyll take hym bettur,
Yesturdey ye slo his men;
Todey he is commun into tho feyld
With knyghtys that beyrus speyr and schyld,
Thowsandus mo then ten;
On the he will avenied be.'
230
'Hors and armour,' than said he,
'Hastly had we thenne.'
God sende Syr Gwother thro Is myghth
A reyd hors and armur bryght,
He fowlyd thro frythe and fen.
When bothe batels wer areyd,
Truly, as tho romandys seyd,
Syr Gwother rode betwene;
Mony a sturdy gard he stombull,
Toppe over teyle hor horssus to tombull,
For to wytte withowt wene;
He hewde insondur helme and schelde,
He feld tho baner in tho feld
That schon so bryght and schene;
He leyd apon tho Sarsyns blake
And gard hor basnettus in too crake;
He kyd that he was kene.
'A, Lord God!' seyd tho Emperowre,
'What knyght is yondur so styffe in stowr
And all areyd in red,
Bothe his armur and his sted,
Mony a hethon he gars to bled
And dynggus hom to tho deyd,
And hedur come to helpe me?
Anodur in blacke yesturdey had we
That styrd hym wyll in this styd,
Dyscomfytt the Sawden and mony a Sarsyn;
So wyll yondur do, as y wene,
His dyntys ar heyve as leyde;
His fochon is full styffe of stele Loke, he warus his dyntus full wele,
And wastus of hom never won.'
Tho Emperowr pryckus into tho pres,
Tho doghtty knyght with hym he ches,
And byrkons hom flesche and bon.
Tho Sawdyn to a forest fled,
And his ost with hym he led
That laft wer onslon.
Syr Gwother turnyd is brydyll bryght
231
And rode befor is lorde full ryghtt,
To chambur then he hym cheys.
When his armur of wer don,
His hors and hit away wer son,
That he wyst not whare.
When he come into tho hall,
He fond tho Emperour and is men all
To meyt was gwon full yare;
Among tho howndus down he hym seytt,
Tho meydon forthe tho greyhondus feytt,
And leytt as noghtt ware;
Fedde Hob tho fole, for sothe to sey
Lyke as sche dyd tho forme dey;
To chambur sython con fare.
Tho Emperour thonkud God of hevun,
That schope tho nyght and tho deyus seyvun,
That he had soo sped;
Dyscomfyd tho Sawdyn thwys,
And slen is men most of prys,
Save thos that with hym fled.
'Anturus knyghtus come us too,
Aydur dey won of thoo,
Y ne wyst wher thei wer bred;
Tho ton in reyd, tho todur in blacke Had eydur of hom byn to lacke
Full evyll we had ben steyd.'
They pypud and trompud in tho hall,
Knyghtus and ladys dancyd all
Befor that mynstralsy;
Syr Gwother in his chambur ley,
He lyst nowdur dance ne pley,
For he was full wery,
Bryssud for strokus that he had laghtth
When he in tho batell faghtth,
Amonghe that carefull cry.
He had no thoght bot of is syn,
And how he myght is soule wyn
To tho blys that God con hym by.
232
Thes lordys to bed con hom bown,
And knyghttys and ladys of renown,
Thus this romans told.
On tho morne come a messynger
And seyd to tho Emperour, 'Now is wer,
Thi care mey be full cold;
My lord is comun with his powyr,
Bot yf thu gyff hym thi doghttur dere
He wyll hampur the in hold,
And byrkon the bothe blod and bon,
And leyve on lyfe noght won
Off all thi barons bold.'
'Y count hym noght,' quod tho Emperour;
'Y schall gare sembull as styff in stour,
And meyt hym yf y mey.'
Tho doghtty men that to hym dyd long
Anon wer armyd, old and yong,
Be undur of tho dey.
Thei leype on hors, toke schyld and speyr,
Then tho gud knyght Gwotheyr
To God in hart con prey,
Schulde sende hym hors and armur tyte;
Sone he had bothe, mylke whyte,
And rod aftur in gud arey.
Hys to commyngus tho dompe meydon had sene,
And to tho thryd went with wene,
No mon hit knew bot God,
For he fard nodur with brag ne bost,
Bot preystely pryckys aftur tho ost,
And foloud on hor trowd.
Tho Emperour was in tho voward,
And Gowther rode befor is lord,
Of knyghttys was he odde.
Tho berons wer to tho dethe dongon
And baners bryght in sladus slongon,
With strokus greyt and lowd.
Tho Sawdyn bare in sabull blacke,
Three lyons rampand, withowt lacke,
That all of silver schon;
233
Won was corvon with golys redde,
Anodur with gold in that steyd,
Tho thryde with aser, y wene;
And his helmyt full rychely frett,
With charbuckolus stonus suryly sett
And dyamondus betwene;
And his batell wele areyd,
And his baner brodly dyspleyd;
Sone aftur tyde hom tene.
Tho gud knyght, Syr Gowtheyr,
He styrd hym styfly in his geyr,
Ther levyd non doghttear, y wene;
Ylke a dyntte that he smotte
Throowt steyll helmus it boott,
He felld bothe hors and mon,
And made hom tombull to tho gronde;
Tho fote men on tho feld con stonde
And then ward radly ranne.
Tho Sawdyn for tho Emperourus doghttur
Gard Cryston and hethon to dye in slaghttur:
That tyme hym burd wele ban.
To whyle Syr Gwother freschely faghtte
Mony a doghtté hors is deythe ther kaghtte,
That he myghtte over reche;
All that he with his fawchon hytte
Thei fell to tho ground and ross not yette,
Nor lokyd aftur no leyche.
Bot he wold not for yre ne tene
No worde speyke, withowt wene,
For dowtte of Godus wreke;
If all he hongurt, noght he dyd eytte
Bot what he myght fro tho howndus geyt;
He dyd as tho Pwope con hym teche.
Syr Gwother, that stythe in stowre,
Rydys ey with tho Emperour
And weyrus hym fro wothe;
Ther was no Sarsyn so mykull of strenthe,
That durst come within is speyre lenthe,
So doghttey wer thei bothe.
234
With his fachon large and long
Syche dyntus on them he dong
Hor lyfus myghtte thei lothe;
All that ever abode that becur
Of hor deythus meghtt be secur,
He styrd his hondus so rathe.
That dey he tent noght bot is fyght;
Tho Emperour faght with all his myght,
Bot radly was he takon,
And with tho Sawdyn awey was led;
Tho dompe Duke gard hym ley a wed,
Stroke of his hed anon,
Rescowyd is lord, broght hym ageyn,
Lovyd be God in hart was ful feyn,
That formod bothe blod and bon.
Ther come a Sarsyn with a speyre,
Thro tho scholdur smott Gotheyr.
Then made the dompe meydon mon;
For sorro fell owt of hur toure,
Tho doghtur of tho Emperour,
To whyte withowt wene.
A doghtty sqwyer in hur bare;
Of all too deyus hoo styrd no mare
Then ho deyd had ben.
Tho lord come hom, to meyt was seytt,
And tho doghtty knyght, withowt leytt,
That had in tho batell byn,
To chambur he went, dyd of is geyre,
This gud knyght Syr Gwothere,
Then myssyd he that meydon schene.
Emong tho howndus is meyt he wan;
Tho Emperour was a drury man
For his doghttur gent;
He gard erlys and barons go to Rome
Aftur tho Pope, and he come sone
To hur enterment,
And cardynals to tho beryng
To assoyle that swett thyng.
Syche grace God hur sentt
235
That scho raxeld hur and rase,
And spake wordus that wyse was
To Syr Gwother, varement.
Ho seyd, 'My lord of heyvon gretys the well,
And forgyffeus the thi syn yche a dell,
And grantys the tho blys;
And byddus the speyke on hardely,
Eyte and drynke and make mery;
Thu schallt be won of His.'
Scho seyd to hur fadur, 'This is he
That faght for yow deys thre
In strong batell, ywys.'
Tho Pope had schryvon Syr Gother He lovyd God and Maré ther And radly hym con kys,
And seyd, 'Now art thu Goddus chyld;
The thar not dowt tho warlocke wyld,
Ther waryd mot he bee.'
Thro tho Pope and tho Emperour asent
Ther he weyd that meydyn gent,
That curtesse was and fre.
And scho a lady gud and feyr,
Of all hur fadur londus eyr;
Beyttur thurte non bee.
Tho Pope toke his leyfe to weynde,
With tham he laft his blessyng,
Ageyn to Rome went hee.
When this mangeyre was broght to ende,
Syr Gwother con to Estryke wende
And gaff tho old erle all;
Made hym Duke of that cuntré,
And lett hym wed his modur fre,
That ladé gent and small;
And ther he made an abbey
And gaff therto rent for ey,
'And here lye y schall';
And putte therin monkus blake
To rede and syng for Godys sake,
And closyd hit with gud wall.
236
All yf tho Pope had hym schryvyn
And God is synnus clene forgevon,
Yett was his hart full sare
That ever he schuld so yll wyrke
To bren tho nunnus in hor kyrke,
And made hor plasse so bare.
For hom gard he make that abbey
And a covent therin for ey
That mekull cowde of lare,
For them unto tho wordus end
For hor soulus that he had brend
And all that Cryston ware.
And then he went hym hom ageyn,
And be that he come in Allmeyn
His fadur tho Emperour was deyd,
And he lord and emperowr,
Of all Cryston knyghttus tho flowre,
And with tho Sarsyns dredde.
What mon so bydus hym for Godys loffe doo
He was ey redy bown thertoo,
And stod pore folke in styd,
And ryche men in hor ryght,
And halpe holy kyrke in all is myght;
Thus toke he bettur reyd.
Furst he reynod mony a yere,
An emperour of greyt power,
And whysyle con he wake;
And when he dyed, tho sothe to sey,
Was beryd at tho same abbey
That hymselfe gart make;
And he is a varré corsent parfett,
And with Cryston pepull wele belovyd;
God hase done for his sake
Myrrakull, for he has hym hold;
Ther he lyse in schryne of gold
That suffurd for Goddus sake.
Who so sechys Hym with hart fre,
Of hor bale bote mey bee,
237
For so God hase hym hyght;
Thes wordus of hym thar no mon wast,
For he is inspyryd with tho Holy Gost,
That was tho cursod knyght;
For he garus tho blynd to see
And tho dompe to speyke, pardé,
And makus tho crokyd ryght,
And gyffus to tho mad hor wytte,
And mony odur meracullus yette,
Thoro tho grace of God allmyght.
Thus Syr Gwother coverys is care,
That fyrst was ryche and sython bare,
And effte was ryche ageyn,
And geyton with a felteryd feynd;
Grace he had to make that eynd
That God was of hym feyn.
This is wreton in parchemeyn,
A story bothe gud and fyn
Owt off a law of Breyteyn.
Jesu Cryst, Goddys son,
Gyff us myght with Hym to won,
That Lord that is most of meyn. Amen
~ Anonymous,
138:The Teares Of The Muses
Rehearse to me ye sacred Sisters nine:
The golden brood of great Apolloes wit,
Those piteous plaints and sorrowful sad tine,
Which late ye powred forth as ye did sit
Beside the siluer Springs of Helicone,
Making your musick of hart-breaking mone.
For since the time that Phoebus foolish sonne
Ythundered through Ioues auengefull wrath,
For trauersing the charret of the Sunne
Beyond the compasse of his pointed path,
Of you his mournfull Sisters was lamented,
Such mournfull tunes were neuer since inuented.
Nor since that faire Calliope did lose
Her loued Twinnes, the dearlings of her ioy,
Her Palici, whom her vnkindly foes
The fatall Sisters, did for spight destroy,
Whom all the Muses did bewaile long space;
Was euer heard such wayling in this place.
For all their groues, which with the heauenly noyses,
Of their sweete instruments were wont to sound,
And th' hollow hills, from which their siluer voyces
Were wont redoubled Echoes to rebound,
Did now rebound with nought but rufull cries,
And yelling shrieks throwne vp into the skies.
The trembling streames, which wont in chanels cleare
To romble gently downe with murmur soft,
And were by them right tunefull taught to beare
A Bases part amongst their consorts oft;
Now forst to ouerflowe with brackish teares,
With troublous noyse did dull their daintie eares.
The ioyous Nymphes and lightfoote Faeries
Which thether came to heare their musick sweet,
And to the measure of their melodies
Did learne to moue their nimble shifting feete;
Now hearing them so heauily lament,
412
Like heauily lamenting from them went.
And all that els was wont to worke delight
Through the diuine infusion of their skill,
And all that els seemd faire and fresh in sight,
So made by nature for to serue their will,
Was turned now to dismall heauinesse,
Was turned now to dreadfull vglinesse.
Ay me, what thing on earth that all thing breeds,
Might be the cause of so impatient plight?
What furie, or what feend with felon deeds
Hath stirred vp so mischieuous despight?
Can griefe then enter into heauenly harts,
And pierce immortall breasts with mortall smarts?
Vouchsafe ye then, whom onely it concernes,
To me those secret causes to display;
For none but you, or who of you it learnes
Can rightfully aread so dolefull lay.
Begin thou eldest Sister of the crew,
And let the rest in order thee ensew.
Clio.
HEARE thou great Father of the Gods on hie
That most art dreaded for thy thunder darts
And thou our Syre that raignst in Castalie
And mount Parnasse, the God of goodly Arts:
Heare and behold the miserable state
Of vs thy daughters, dolefull desolate.
Behold the fowle reproach and open shame,
The which is day by day vnto vs wrought
By such as hate the honour of our name,
The foes of learning, and each gentle thought;
They not contented vs themselues to scorne,
Doo seeke to make vs of the world forlorne.
Ne onely they that dwell in lowly dust,
The sonnes of darknes and of ignoraunce;
But they whom thou, great Iove, by doome vniust
413
Didst to the type of honour earst aduaunce;
They now puft vp with sdeignfull insolence,
Despite the brood of blessed Sapience.
The sectaries of my celestiall skill,
That wont to be the worlds cheife ornament,
And learned Impes that wont to shoot vp still,
And grow to hight of kingdomes gouernment
They vnderkeep, and with their spredding armes
Do beat their buds, that perish through their harmes.
It most behoues the honorable race
Of mightie Peeres, true wisedome to sustaine,
And with their noble countenaunce to grace
The learned forheads, without gifts or gaine:
Or rather learnd themselues behooues to bee;
That is the girlond of Nobilitie.
But (ah) all otherwise they doo esteeme
Of th'heauenly gift of wisedomes influence,
And to be learned it a base thing deeme;
Base minded they that want intelligence:
For God himselfe for wisedome most is praised,
And men to God thereby are nighest raised.
But they doo onely striue themselues to raise
Through pompous pride, and foolish vanitie;
In th'eyes of people they put all their praise,
And onely boast of Armes and Auncestrie:
But vertuous deeds, which did those Armes first giue
To their Grandsyres, they care not to atchiue.
So I, that doo all noble feates professe,
To register, and sound in trump of gold;
Through their bad dooings, or base slothfulnesse,
Finde nothing worthie to be writ, or told:
For better farre it were to hide their names,
Than telling them to blazon out their blames.
So shall succeeding ages haue no light
Of things forepast, nor moniments of time,
And all that in this world is worthie hight
414
Shall die in darknesse, and lie hid in slime:
Therefore I mourne with deep harts sorrowing,
Because I nothing noble haue to sing.
With that she raynd such store of streaming teares,
That could haue made a stonie heart to weep,
And all her Sisters rent their golden heares,
And their faire faces with salt humour steep.
So ended shee: and then the next [in rew],
Began her greiuous plaint as doth ensew.
Melpomene
O WHO shall powre into my swollen eyes
A sea of teares that neuer may be dryde,
A brasen voice that many with shrilling cryes
Pierce the dull heauens and fill the ayer wide,
And yron sides that sighing may endure,
To waile the wretchednes of world impure?
Ah, wretched world the den of wickednesse,
Deformd with filth and fowle iniquitie;
Ah wretched world the house of heauinesse,
Fild with the wreaks of mortall miserie:
Ah wretched world, and all that is therein,
The vassals of Gods wrath, amd slaues of sin.
Most miserable creature vnder sky
Man without vnderstanding doth appeare;
For all this worlds affliction he thereby,
And Fortunes freakes is wisely taught to beare:
Of wretched life the onely ioy shee is,
And th'only comfort in calamities.
She armes the brest with constant patience
Against the bitter throwes of dolours darts,
She solaceth with rules of Sapience
The gentle minds, in midst of worldlie smarts:
When he is sad, shee seeks to make him merie,
And doth refresh his sprights when they be werie.
But he that is of reasons skill bereft,
415
And wants the staffe of wisedome him to stay,
Is like a ship in midst of tempest left
Withouten helme or Pilot her to sway,
Full sad and dreadfull is that ships euent:
So is the man that wants intendiment.
Whie then doo foolish men so much despize
The precious store of this celestiall riches?
Why doo they banish vs, that patronize
The name of learning? Most vnhappie wretches,
The which lie drowned in deep wretchednes,
Yet doo not see their owne vnhappines.
My part it is and my professed skill
The Stage with Tragick buskin to adorne,
And fill the Scene with plaint, and outcries shrill
Of wretched persons, to misfortune borne:
But none more tragick matter I can finde
Then this, of men depriu'd of sense and minde.
For all mans life me seemes a Tragedy,
Full of sad sights and sore Catastrophees;
First comming to the world with weeping eye,
Where all his dayes like dolorous Trophees,
Are heapt with spyles of fortune and of feare,
And he at last laid forth on balefull beare.
So all with rufull spectacles is fild,
Fit for Megara or Persephone;
But I, that in true Tragedies am skild,
The flowre of wit, finde nought to busie me:
Therefore I mourne, and pitifully mone,
Because that mourning matter I haue none.
Then gan she wofully to waile, and wring
Her wretched hands in lamentable wise:
And all her Sisters thereto answering,
Threw forth lowd shrieks and drerie dolefull cries.
So rested she: and then the next in rew,
Began her grieuous plaint as doth ensew.
416
Thalia.
WHERE be the sweete delights of learnings treasure,
That wont with Comick sock to beautefie
The painted Theaters, and fill with pleasure
The listners eyes, and eares with melodie;
In which I late was wont to raine as Queene,
And maske in mirth with Graces well beseene?
O all is gone, and all that goodly glee,
Which wont to be the glorie of gay wits,
Is layd abed, and no where now to see;
And in her roome vnseemly Sorrow sits,
With hollow browes and greisly countenaunce,
Marring my ioyous gentle dalliaunce.
And him beside sits ugly Barbarisme,
And brutish Ignorance, ycrept of late
Out of dredd darknes of the deepe Abysme,
Where being bredd, he light and heauen does hate:
They in the mindes of men now tyrannize,
And the faire Scene with rudenes foule disguize.
All places they with follie haue possest,
And with vaine toyes the vulgare entertaine;
But me haue banished, with all the rest
That whilome wont to wait vpon my traine,
Fine Counterfesaunce, and vnhurtfull Sport,
Delight, and Laughter deckt in seemly sort.
All these and all that els the Comick Stage
With season'd wit and goodly pleasance graced;
By which mans life in his likest image
Was limned forth, are wholly now defaced;
And those sweete wits which wont the like to frame,
Are now despizd, and made a laughing game.
And he the man, whom Nature selfe had made
To mock her selfe, and Truth to imitate,
With kindly counter vnder Mimick shade,
Our pleasant Willy, ah is dead of late:
With whom all ioy and iolly meriment
Is also deaded, and in dolour drent.
417
In stead thereof scoffing Scurrilitie,
And scornfull Follie with Contempt is crept,
Rolling in rymes of shameles ribaudrie
Without regard, or due Decorum kept,
Each idle wit at will presumes to make,
And doth the Learneds taske vpon him take.
But that same gentle Spirit, from whose pen
Large streames of honnie and sweete Nectar flowe,
Scorning the boldnes of such base-borne men,
Which dare their follies forth so rashlie throwe;
Doth rather choose to sit in idle Cell,
Than so himselfe to mockerie to sell.
So am I made the seruant of the manie,
And laughing stocke of all that list to scorne,
Not honored nor cared for of anie;
But loath'd of losels as a thing forlorne:
Therefore I mourne and sorrow with the rest,
Vntill my cause of sorrow be redrest.
There with she lowdly did lament and shrike,
Pouring forth stremes of teares abundantly,
And all her Sisters with compassion like,
The breaches of her singul[t]s did supply.
So rested she: and then the next in rew
Began her grieuous plaint, as doth ensew.
Euterpe.
LIKE as the Dearling of the Summers pryde,
Faire Philomele, when winters stormie wrath
The goodly fields, that earst so gay were dyde
In colours diuers, quite despoyled hath,
All comfortlesse doth hide her chearlesse head
During the time of that her widowhead:
So we, that earst were wont in sweet accord
All places with our pleasant notes to fill,
Whilest fauourable times did vs afford
Free libertie to chaunt our charmes at will:
418
All comfortlesse vpon the bared bow,
Like wofull Culuers doo sit wayling now.
For far more bitter storme than winters stowre
The beautie of the world hath lately wasted,
And those fresh buds, which wont so faire to flowre,
Hath marred quite, and all their blossoms blasted:
And those yong plants, which wont with fruit t' abound,
Now without fruite or leaues are to be found.
A stonie coldnesse hath benumbd the sence
And liuelie spirits of each liuing wight,
And dimd with darknesse their intelligence,
Darknesse more than Cymerians daylie night?
And monstrous error flying in the ayre,
Hath mard the face of all that semed fayre.
Image of hellish horrour Ignorance,
Borne in the bosome of the black Abysse,
And fed with furies milke, for sustenaunce
Of his weake infancie, begot amisse
By yawning Sloth on his owne mother Night;
So hee his sonnes both Syre and brother hight.
Her armd with blindnesse and with boldnes stout,
(For blind is bold) hath our fayre light defaced;
And, gathering vnto him a ragged rout
Of Faunes and Satyres, hath our dwellings raced
And our chast bowers, in which all vertue rained,
With brutishnesse and beastlie filth hath stained.
The sacred springs of horsefoot Helicon,
So oft bedeawed with our learned layes,
And speaking streames of pure Castalion,
The famous witnesse of our wonted praise,
They trampled haue their fowle footings trade,
And like to troubled puddles haue them made.
Our pleasant groues, which planted were with paines,
That with our musick wont so oft to ring,
And arbors sweet, in which the Shepheards swaines
Were wont so oft their Pastoralls to sing,
419
They haue cut downe, and all their pleasaunce mard,
That now no pastorall is to bee hard.
In stead of them fowle Goblins and Shreikowles
With fearfull howling do all places fill;
And feeble Eccho now laments and howles,
The dreadfull accents of their outcries shrill.
So all is turned into wildernesse,
Whilest Ignorance the Muses doth oppresse.
And I whose ioy was earst with Spirit full
To teach the warbling pipe to sound aloft,
My spirits now dismayd with sorrow dull,
Doo mone my miserie with silence soft.
Therefore I mourne and waile incessantly,
Till please the heauens afford me remedy.
Therewith she wayled with exceeding woe,
And piteous lamentation did make,
And all her sisters seeing her doo soe,
With equall plaints her sorrowe did partake.
So rested shee: and then the next in rew,
Began her grieuous plaint, as doth ensew.
Terpsichore.
WHO so hath in the lap of soft delight
Beene long time luld, and fed with pleasures sweet,
Feareles through his owne fault or Fortunes spight,
To tumble into sorrow and regreet,
Yf chaunce him fall into calamitie,
Finds greater burthen of his miserie.
So wee that earst in ioyance did abound
And in the bosome of all blis did sit,
Like virgin Queenes with laurell garlands cround
For vertues meed and ornament of wit,
Sith ignorance our kingdome did confound,
Bee now become most wretched wightes on ground:
And in our royall thrones which lately stood
In th' hearts of men to rule them carefully,
420
He now hath placed his accursed brood,
By him begotten of fowle infamy;
Blind Error, scornefull Follie, and base Spight,
Who hold by wrong, that wee should haue by right.
They to the vulgar sort now pipe and sing,
And make them merrie with their fooleries,
They cherelie chaunt and rymes at randon fling,
The fruitfull spawne of their ranke fantasies:
They feede the eares of fooles with flattery,
And good men blame, and losels magnify:
All places they doo with their toyes possesse,
And raigne in liking of the multitude,
The schooles they fill with fond new fanglenesse,
And sway in Court with pride and rashnes rude;
Mongst simple shepheards they do boast their skill,
And say their musicke matches Phoebus quill.
The noble hearts to pleasures they allure,
And tell their Prince that learning is but vaine,
Faire Ladies loues they spot with thoughts impure,
And gentle mindes with lewd delights distaine:
Clerks they to loathly idlenes entice,
And fill their bookes with discipline of vice.
So euery where they rule and tyrannize,
For their vsurped kingdomes maintenaunce,
The whiles we silly Maides, whom they dispize,
And with reproachfull scorne discountenance,
From our owne natiue heritage exilde,
Walk through the world of euery one reuilde.
Nor anie one doth care to call vs in,
Or once vouchsafeth vs to entertaine,
Vnlesse some one perhaps of gentle kin,
For pitties sake compassion our paine:
And yeeld vs some reliefe in this distresse:
Yet to be so relieu'd is wretchednesse.
So wander we all carefull comfortlesse,
Yet none doth care to comfort vs at all;
421
So seeke we helpe our sorrow to redresse,
Yet none vouchsafes to answere to our call:
Therefore we mourne and pittilesse complaine,
Because none liuing pittieth our paine.
With that she wept and wofullie waymented,
That naught on earth her griefe might pacifie;
And all the rest her dolefull din augmented
With shrikes and goanes and grieuous agonie.
So ended shee: and then the next in rew,
Began her piteous plaint as doth ensew.
Erato.
YE gentle Spirits breathing from aboue,
Where ye in Venus siluer bowre were bred,
Thoughts halfe deuine, full of the fire of loue,
With beawtie kindled and with pleasure fed,
Which ye now in securitie possesse,
Forgetfull of your former heauinesse:
Now change the tenor of your ioyous layes,
With which ye vse your loues to deifie,
And blazon foorth an earthlie beauties praise,
Aboue the compasse of the arched skie:
Now change your praises into piteous cries,
And Eulogies turne into Elegies:
Such as ye wont whenas those bitter stounds
Of raging loue first gan you to torment,
And launch your hearts with lamentable wounds
Of secret sorrow and sad languishment,
Before your Loues did take you vnto grace;
Those now renew as fitter for this place.
For I that rule in measure moderate
The tempest of that stormie passion,
And vse to paint in rimes the troublous state
Of Louers life in likest fashion,
Am put from practise of my kindlie skill,
Banisht by those that Loue with leawdnes fill.
422
Loue wont to be schoolmaster of my skill,
And the sweet deuicefull matter of my song;
Sweete Loue deuoyd of villanie or ill,
But pure and spotles, as at first he sprong
Out of th'Almighties bosome, where he nests;
From thence infused into mortall brests.
Such high conceipt of that celstiall fire,
The base-borne brood of blindnes cannot gesse,
Ne euer dare their dunghill thoughts aspire
Vnto so loftie pitch of perfectnesse,
But rime at riot, and doo rage in loue;
Yet little wot what doth thereto behoue.
Faire Cytheree the Mother of delight,
And Queene of beautie, now thou maist go pack;
For lo thy Kingdome is defaced quight,
Thy scepter rent, and power put to wrack;
And thy gay Sonne, that winged God of Loue,
May now goe prune his plumes like ruffed Doue.
And ye three Twins to light by Venus brought,
The sweete companions of the Muses late,
From whom what euer thing is goodly thought
Doth borrow grace, the fancie to aggrate;
Go beg with vs, and be companions still
As heretofore of good, so now of ill.
For neither you nor we shall anie more
Find entertainment, or in Court or Schoole:
For that which was accounted heretofore
The learneds meed, is now lent to the foole,
He sings of loue, and maketh louing layes,
And they him heare, and they him highly prayse.
With that she powred foorth a brackish flood
Of bitter teares, and made exceeding mone;
And all her Sisters seeing her sad mood,
With lowd laments her answered all at one.
So ended she: and then the next in rew
Began her grieuous plaint, as doth ensew.
423
Calliope.
TO whom shall I my euill case complaine,
Or tell the anguish of my inward smart,
Sith none is left to remedie my paine,
Or deignes to pitie a perplexed hart;
But rather seekes my sorrow to augment
With fowle reproach, and cruell banishment.
For they, to whom I vsed to applie
The faithfull seruice of my learned skill,
The goodly off-spring of Ioues progenie,
That wont the world with famous acts to fill;
Whose liuing praises in heroick style,
It is my cheife posession to compyle.
They, all corrupted through the rust of time,
That doth all fairest things on earth deface,
Or through vnnoble sloth, or sinfull crime,
That doth degenerate the noble race;
Haue both desire of worthie deeds forlorne,
And name of learning vtterly doo scorne.
Ne doo they care to haue the auncestrie
Of th' old Heroës memorizde anew,
Ne doo they care that late posteritie
Should know their names, or speak their praises dew:
But die forgot from whence at first they sprong,
As they themselues shalbe forgot ere long.
What bootes it then to come from glorious
Forefathers, or to haue been nobly bredd?
What oddes twixt Irus and old Inachus,
Twixt best and worst, when both alike are dedd;
If none of neither mention should make,
Nor out of dust their memories awake?
Or who would euer care to doo braue deed,
Or striue in vertue others to excell;
If none should yeeld him his deserued meed,
Due praise, that is the spur of dooing well?
For if good were not praised more than ill,
424
None would choose goodnes of his owne freewill.
Therefore the nurse of vertue I am hight,
And golden Trompet of eternitie,
That lowly thoughts lift vp to heauens hight,
And mortall men haue powre to deifie:
Bacchus and Hercules I raisd to heauen,
And Charlemaine, amongst the Starris seauen.
But now I will my golden Clarion rend,
And will henceforth immortalize no more:
Sith I no more find worthie to commend
For prize of value, or for learned lore:
For noble Peeres whom I was wont to raise,
Now onely seeke for pleasure, nought for praise.
Their great reuenues all in sumptuous pride
They spend, that nought to learning they may spare;
And the rich fee which Poets wont diuide,
Now Parasites and Sycophants doo share:
Therefore I mourne and endlesse sorrow make,
Both for my selfe and for my Sisters sake.
With that she lowdly gan to waile and shrike,
And from her eyes a sea of teares did powre,
And all her sisters with compassion like,
Did more increase the sharpnes of her showre.
So ended she: and then the next in rew
Began her plaint, as doth herein ensew.
Urania.
What wrath of Gods, or wicked influence
Of Starres conspiring wretched men t' afflict,
Hath powrd on earth this noyous pestilence,
That mortall mindes doth inwardly infect
With loue of blindnesse and of ignorance,
To dwell in darknesse without souerance?
What difference twixt man and beast is left,
When th' heauenlie light of knowledge is put out,
425
And th' ornaments of wisdome are bereft?
Then wandreth he in error and in doubt,
Vnweeting of the danger hee is in,
Through fleshes frailtie, and deceit of sin.
In this wide world in which they wretches stray,
It is the onelie comfort which they haue,
It is their light, their loadstarre and their day;
But hell, and darknesse and the grislie graue,
Is ignorance, the enemie of grace,
That mindes of men borne heauenlie doth debace.
Through knowledge we behold the worlds creation,
How in his cradle first he fostred was:
And iudge of Natures cunning operation,
How things she formed of a formlesse mas:
By knowledge wee doo learne our selues to knowe,
And what to man, and what to God wee owe.
From hence wee mount aloft vnto the skie,
And looke into the Christall firmament,
There we behold the heauens great Hierarchie,
The Starres pure light, the Spheres swift mouement,
The Spirites and Intelligences fayre,
And Angels waighting on th' Almighties chayre.
And there with humble minde and high insight,
Th'eternall Makers maiestie wee viewe,
His loue, his truth, his glorie, and his might,
And mercie more than mortall men can vew.
O soueraigne Lord, ô soueraigne happinesse
To see thee, and thy mercie measurelesse:
Such happiness haue they, that do embrace
The precepts of my heauenlie discipline;
But shame and sorrow and accursed case
Haue they, that scorne the schoole of arts diuine,
And banish me, which do professe the skill
To make men heauenly wise, through humbled will.
How euer yet they mee despise and spight,
I feede on sweet contentment of my thought,
426
And please my selfe with mine owne selfe-delight,
In contemplation of things heauenlie wrought:
So loathing earth, I looke vp to the sky,
And being driuen hence I thether fly.
Thence I behold the miserie of men,
Which want the blis that wisedom would them breed,
And like brute beasts doo lie in loathsome den,
Of ghostly darkenes, and of gastlie dreed:
For whom I mourne and for my selfe complaine,
And for my Sisters eake whom they disdaine.
With that shee wept and waild so pityouslie,
As if her eyes had been two springing wells:
And all the rest her sorrow to supplie,
Did throw forth shrieks and cries and dreery yells.
So ended shee, and then the next in rew,
Began her mournfull plaint as doth ensew.
Polyhymnia.
A DOLEFULL case desires a dolefull song,
Without vaine art or curious complements,
And squallid Fortune into basenes flong,
Doth scorne the pride of wonted ornaments.
Then fittest are these ragged rimes for mee,
To tell my sorrowes that exceeding bee:
For the sweet numbers and melodious measures,
With which I wont the winged words to tie,
And make a tuneful Diapase of pleasures,
Now being let to runne at libertie
By those which haue no skill to rule them right,
Haue now quite lost their naturall delight.
Heapes of huge words vphoorded hideously,
With horrid sound though hauing little sence,
They thinke to be chiefe praise of Poëtry:
And thereby wanting due intelligence,
Haue mard the face of goodly Poësie,
And made a monster of their fantasie:
427
Whilom in ages past none might professe
But Princes and high Priests that secret skill,
The sacred lawes therein they wont expresse,
And with deepe Oracles their verses fill:
Then was shee held in soueraigne dignitie,
And made the noursling of Nobilitie.
But now nor Prince nor Priest doth her maintayne,
But suffer her prophaned for to bee
Of the base vulgar, that with hands vncleane
Dares to pollute her hidden mysterie,
And treadeth vnder foote hir holie things,
Which was the care of Kesars and of Kings.
One onelie liues, her ages ornament,
And myrrour of her Makers maiestie;
That with rich bountie and deare cherishment,
Supports the praise of noble Poësie:
Ne onelie fauours them which it professe,
But is herselfe a peereles Poëtresse.
Most peereles Prince, most peereles Poëtresse,
The true Pandora of all heauenly graces,
Diuine Elisa, sacred Emperesse:
Liue she for euer, and her royall P'laces
Be fild with praises of diuinest wits,
That her eternize with their heauenlie writs.
Some few beside, this sacred skill esteme,
Admirers of her glorious excellence,
Which being lightned with her beawties beme,
Are thereby fild with happie influence:
And lifted vp aboue the worldes gaze,
To sing with Angels her immortall praize.
But all the rest as borne of saluage brood,
And hauing beene with Acorns alwaies fed;
Can no whit fauour this celestiall food,
But with base thoughts are into blindnesse led,
And kept from looking on the lightsome day:
For whome I waile and weepe all that I may.
428
Eftsoones such store of teares she forth did powre,
As if shee all to water would haue gone;
And all her sisters seeing her sad stowre,
Did weep and waile and make exceeding mone,
And all their learned instruments did breake:
The rest vntold no louing tongue can speake.
~ Edmund Spenser,
139:Athelston
Lord that is off myghtys most,
Fadyr and Sone and Holy Gost,
Bryng us out of synne
And lene us grace so for to wyrke
To love bothe God and Holy Kyrke
That we may hevene wynne.
Lystnes, lordyngys, that ben hende,
Of falsnesse, hou it wil ende
A man that ledes hym therin.
Of foure weddyd bretheryn I wole yow tell
That wolden yn Yngelond go dwel,
That sybbe were nought of kyn.
And all foure messangeres they were,
That wolden yn Yngelond lettrys bere,
As it wes here kynde.
By a forest gan they mete
With a cros, stood in a strete
Be leff undyr a lynde,
And, as the story telles me,
Ylke man was of dyvers cuntrie
In book iwreten we fynde —
For love of here metyng thare,
They swoor hem weddyd bretheryn for evermare,
In trewthe trewely dede hem bynde.
The eldeste of hem ylkon,
He was hyght Athelston,
The kyngys cosyn dere;
He was of the kyngys blood,
Hys eemes sone, I undyrstood;
Therefore he neyghyd hym nere.
And at the laste, weel and fayr,
The kyng him dyyd withouten ayr.
Thenne was ther non hys pere
But Athelston, hys eemes sone;
To make hym kyng wolde they nought schone,
To corowne hym with gold so clere.
58
Now was he kyng semely to se:
He sendes afftyr his bretheryn thre
And gaff hem here warysoun.
The eldest brothir he made Eerl of Dovere —
And thus the pore man gan covere —
Lord of tour and toun.
That other brother he made Eerl of Stane —
Egelond was hys name,
A man of gret renoun —
And gaff him tyl hys weddyd wyff
Hys owne sustyr, Dame Edyff,
With gret devocyoun.
The ferthe brothir was a clerk,
Mekyl he cowde of Goddys werk.
Hys name it was Alryke.
Cauntyrbury was vacant
And fel into that kyngys hand;
He gaff it hym that wyke,
And made hym bysschop of that stede,
That noble clerk, on book cowde rede —
In the world was non hym lyche.
Thus avaunsyd he hys brother thorwgh Goddys gras,
And Athelston hymselven was
A good kyng and a ryche.
And he that was Eerl of Stane —
Sere Egeland was hys name —
Was trewe, as ye schal here.
Thorwgh the myght off Goddys gras,
He gat upon the countas
Twoo knave-chyldren dere.
That on was fyfftene wyntyr old,
That other thryttene, as men me told:
In the world was non here pere —
Also whyt so lylye-flour,
Red as rose off here colour,
As bryght as blosme on brere.
Bothe the Eerl and hys wyff,
The kyng hem lovede as hys lyff,
And here sones twoo;
59
And offtensythe he gan hem calle
Bothe to boure and to halle,
To counsayl whenne they scholde goo.
Therat Sere Wymound hadde gret envye,
That Eerle of Dovere, wyttyrlye.
In herte he was ful woo.
He thoughte al for here sake
False lesyngys on hem to make,
To don hem brenne and sloo.
And thanne Sere Wymound hym bethoughte:
'Here love thus endure may noughte;
Thorwgh wurd oure werk may sprynge.'
He bad hys men maken hem yare;
Unto Londone wolde he fare
To speke with the kynge.
Whenne that he to Londone come,
He mette with the kyng ful sone.
He sayde, 'Welcome, my derelyng.'
The kyng hym fraynyd seone anon,
By what way he hadde igon,
Withouten ony dwellyng.
'Come thou ought by Cauntyrbury,
There the clerkys syngen mery
Bothe erly and late?
Hou faryth that noble clerk,
That mekyl can on Goddys werk?
Knowest thou ought hys state?
And come thou ought be the Eerl of Stane,
That wurthy lord in hys wane?
Wente thou ought that gate?
Hou fares that noble knyght,
And hys sones fayr and bryght
My sustyr, yiff that thou wate?'
'Sere,' thanne he sayde, 'withouten les,
Be Cauntyrbery my way I ches;
There spak I with that dere.
Ryght weel gretes thee that noble clerk,
That mykyl can of Goddys werk;
In the world is non hys pere.
60
And also be Stane my way I drowgh;
With Egelond I spak inowgh,
And with the countesse so clere.
They fare weel, is nought to layne,
And bothe here sones.' The king was fayne
And in his herte made glad chere.
'Sere kyng,' he saide, 'yiff it be thi wille
To chaumbyr that thou woldest wenden tylle,
Consayl for to here,
I schal thee telle a swete tydande,
There comen nevere non swyche in this lande
Of all this hundryd yere.'
The kyngys herte than was ful woo
With that traytour for to goo;
They wente bothe forth in fere;
And whenne that they were the chaumbyr withinne,
False lesyngys he gan begynne
On hys weddyd brother dere.
'Sere kyng,' he saide, 'woo were me,
Ded that I scholde see thee,
So moot I have my lyff!
For by Hym that al this worl wan,
Thou has makyd me a man,
And iholpe me for to thryff.
For in thy land, sere, is a fals traytour.
He wole doo thee mykyl dyshonour
And brynge thee of lyve.
He wole deposen thee slyly,
Sodaynly than schalt thou dy
By Chrystys woundys fyve!'
Thenne sayde the kyng, 'So moot thou the,
Knowe I that man, and I hym see?
His name thou me telle.'
'Nay,' says that traytour, 'that wole I nought
For al the gold that evere was wrought —
Be masse-book and belle —
But yiff thou me thy trowthe will plyght
That thou schalt nevere bewreye the knyght
That thee the tale schal telle.'
61
Thanne the kyng his hand up raughte,
That false man his trowthe betaughte,
He was a devyl of helle!
'Sere kyng,' he sayde, 'thou madyst me knyght,
And now thou hast thy trowthe me plyght
Oure counsayl for to layne:
Sertaynly, it is non othir
But Egelane, thy weddyd brothir —
He wolde that thou were slayne;
He dos thy sustyr to undyrstand
He wole be kyng of thy lande,
And thus he begynnes here trayne.
He wole thee poysoun ryght slyly;
Sodaynly thanne schalt thou dy,
By Him that suffryd payne.'
Thanne swoor the kyng be Cros and Roode:
'Meete ne drynk schal do me goode
Tyl that he be dede;
Bothe he and hys wyf, hys soones twoo,
Schole they nevere be no moo
In Yngelond on that stede.'
'Nay,' says the traytour, 'so moot I the,
Ded wole I nought my brother se;
But do thy beste rede.'
No lengere there then wolde he lende;
He takes hys leve, to Dovere gan wende.
God geve hym schame and dede!
Now is that traytour hom iwent.
A messanger was afftyr sent
To speke with the kyng.
I wene he bar his owne name:
He was hoten Athelstane;
He was foundelyng.
The lettrys were imaad fullyche thare,
Unto Stane for to fare
Withouten ony dwellyng,
To fette the eerl and his sones twoo,
And the countasse alsoo,
Dame Edyve, that swete thyng.
62
And in the lettre yit was it tolde,
That the kyng the eerlys sones wolde
Make hem bothe knyght;
And therto his seel he sette.
The messanger wolde nought lette;
The way he rydes ful ryght.
The messanger, the noble man,
Takes hys hors and forth he wan,
And hyes a ful good spede.
The eerl in hys halle he fande;
He took hym the lettre in his hande
Anon he bad hym rede:
'Sere,' he sayde also swythe,
'This lettre oughte to make thee blythe:
Thertoo thou take good hede.
The kyng wole for the cuntas sake
Bothe thy sones knyghtes make —
To London I rede thee spede.
The kyng wole for the cuntas sake
Bothe thy sones knyghtes make,
The blythere thou may be.
Thy fayre wyff with thee thou bryng —
And ther be ryght no lettyng —
That syghte that sche may see.'
Thenne sayde that eerl with herte mylde,
'My wyff goth ryght gret with chylde,
And forthynkes me,
Sche may nought out of chaumbyr wyn,
To speke with non ende of here kyn
Tyl sche delyveryd be.'
But into chaumbyr they gunne wende,
To rede the lettrys before that hende
And tydingys tolde here soone.
Thanne sayde the cuntasse, 'So moot I the,
I wil nought lette tyl I there be,
Tomorwen or it be noone.
To see hem knyghtes, my sones fre,
63
I wole nought lette tyl I there be;
I schal no lengere dwelle.
Cryst foryelde my lord the kyng,
That has grauntyd hem here dubbyng.
Myn herte is gladyd welle.'
The eerl hys men bad make hem yare;
He and hys wyff forth gunne they fare,
To London faste they wente.
At Westemynstyr was the kyngys wone;
There they mette with Athelstone,
That afftyr hem hadde sente.
The goode eerl soone was hent
And feteryd faste, verrayment,
And hys sones twoo.
Ful lowde the countasse gan to crye,
And sayde, 'Goode brothir, mercy!
Why wole ye us sloo?
What have we ayens yow done,
That ye wole have us ded so soone?
Me thynkith ye arn ourn foo.'
The kyng as wood ferde in that stede;
He garte hys sustyr to presoun lede —
In herte he was ful woo.
Thenne a squyer, was the countasses frende,
To the qwene he gan wende,
And tydyngys tolde here soone.
Gerlondes of chyryes off sche caste,
Into the halle sche come at the laste,
Longe or it were noone.
'Sere kyng, I am before thee come
With a child, doughtyr or a sone.
Graunte me my bone,
My brothir and sustyr that I may borwe
Tyl the nexte day at morwe,
Out of here paynys stronge;
That we mowe wete by comoun sent
In the playne parlement.'
'Dame,' he saide, 'goo fro me!
64
Thy bone shall nought igraunted be,
I doo thee to undyrstande.
For, be Hym that weres the corowne of thorn,
They schole be drawen and hangyd tomorn,
Yyff I be kyng of lande!'
And whenne the qwene these wurdes herde,
As sche hadde be beten with yerde,
The teeres sche leet doun falle.
Sertaynly, as I yow telle,
On here bare knees doun she felle,
And prayde yit for hem alle.
'A, dame,' he sayde, 'verrayment
Hast thou broke my comaundement
Abyyd ful dere thou schalle.'
With hys foot — he wolde nought wonde —
He slowgh the chyld ryght in here wombe;
She swownyd amonges hem alle.
Ladyys and maydenys that there were,
The qwene to here chaumbyr bere,
And there was dool inowgh.
Soone withinne a lytyl spase
A knave-chyld iborn ther wase,
As bryght as blosme on bowgh.
He was bothe whyt and red;
Of that dynt was he ded —
His owne fadyr hym slowgh!
Thus may a traytour baret rayse
And make manye men ful evele at ayse,
Hymselff nought afftyr it lowgh.
But yit the qwene, as ye schole here,
Sche callyd upon a messangere,
Bad hym a lettre fonge.
And bad hym wende to Cauntyrbery,
There the clerkys syngen mery
Bothe masse and evensonge.
'This lettre thou the bysschop take,
And praye hym for Goddys sake,
Come borewe hem out off here bande.
He wole doo more for hym, I wene,
65
Thanne for me, though I be qwene —
I doo thee to undyrstande.
An eerldom in Spayne I have of land;
Al I sese into thyn hand,
Trewely, as I thee hyght,
And hundryd besauntys of gold red.
Thou may save hem from the ded,
Yyff that thyn hors be wyght.'
'Madame, brouke weel thy moregeve,
Also longe as thou may leve.
Therto have I no ryght.
But of thy gold and of thy fee,
Cryst in hevene foryelde it thee;
I wole be there tonyght.
Madame, thrytty myles of hard way
I have reden syth it was day.
Ful sore I gan me swynke;
And for to ryde now fyve and twenti thertoo
An hard thyng it were to doo,
Forsothe, ryght as me thynke.
Madame, it is nerhande passyd prime,
And me behoves al for to dyne,
Bothe wyn and ale to drynke.
Whenne I have dynyd, thenne wole I fare.
God may covere hem of here care,
Or that I slepe a wynke.'
Whenne he hadde dynyd, he wente his way,
Also faste as that he may,
He rod be Charynge-cross
And entryd into Flete-strete
And sithen thorwgh Londone, I yow hete,
Upon a noble hors.
The messanger, that noble man,
On Loundone-brygge sone he wan —
For his travayle he hadde no los —
From Stone into Steppyngebourne,
Forsothe, his way nolde he nought tourne;
Sparyd he nought for myre ne mos.
66
And thus hys way wendes he
Fro Osprynge to the Blee.
Thenne myghte he see the toun
Of Cauntyrbery, that noble wyke,
Therin lay that bysschop ryke,
That lord of gret renoun.
And whenne they runggen undernbelle,
He rod in Londone, as I yow telle:
He was non er redy;
And yit to Cauntyrbery he wan,
Longe or evensong began;
He rod mylys fyffty.
The messanger nothing abod;
Into the palays forth he rod,
There that the bysschop was inne.
Ryght welcome was the messanger,
That was come from the qwene so cleer,
Was of so noble kynne.
He took hym a lettre ful good speed
And saide, 'Sere bysschop, have this and reed,'
And bad hym come with hym.
Or he the lettre hadde halff iredde,
For dool, hym thoughte hys herte bledde;
The teeres fyl ovyr hys chyn.
The bysschop bad sadele hys palfray:
'Also faste as thay may,
Bydde my men make hem yare;
And wendes before,' the bysschop dede say,
'To my maneres in the way;
For nothyng that ye spare,
And loke at ylke fyve mylys ende
A fresch hors that I fynde,
Schod and nothing bare;
Blythe schal I nevere be,
Tyl I my weddyd brother see,
To kevere hym out of care.'
On nyne palfrays the bysschop sprong,
Ar it was day, from evensong —
67
In romaunce as we rede.
Sertaynly, as I yow telle,
On Londone-brygge ded doun felle
The messangeres stede.
'Allas,' he sayde, 'that I was born!
Now is my goode hors forlorn,
Was good at ylke a nede;
Yistyrday upon the grounde,
He was wurth an hundryd pounde,
Ony kyng to lede.'
Thenne bespak the erchebysschop.
Oure gostly fadyr undyr God,
Unto the messangere:
'Lat be thy menyng of thy stede,
And thynk upon oure mykyl nede,
The whylys that we ben here;
For yiff that I may my brother borwe
And bryngen hym out off mekyl sorwe,
Thou may make glad chere;
And thy warysoun I schal thee geve,
And God have grauntyd thee to leve
Unto an hundryd yere.'
The bysschop thenne nought ne bod:
He took hys hors, and forth he rod
Into Westemynstyr so lyght;
The messanger on his foot alsoo:
With the bysschop come no moo,
Nether squyer ne knyght.
Upon the morwen the kyng aros,
And takes the way, to the kyrke he gos,
As man of mekyl myght.
With hym wente bothe preest and clerk,
That mykyl cowde of Goddys werk,
To praye God for the ryght.
Whenne that he to the kyrke com;
Tofore the Rode he knelyd anon,
And on hys knees he felle:
'God, that syt in Trynyt鼯nobr>
A bone that thou graunte me,
68
Lord, as Thou harewyd helle —
Gyltless men yiff thay be,
That are in my presoun free,
Forcursyd there to yelle,
Of the gylt and thay be clene,
Leve it moot on hem be sene,
That garte hem there to dwelle.'
And whenne he hadde maad his prayer,
He lokyd up into the qweer;
The erchebysschop sawgh he stande.
He was forwondryd of that caas,
And to hym he wente apas,
And took hym be the hande.
'Welcome,' he sayde, 'thou erchebysschop,
Oure gostly fadyr undyr God.'
He swoor be God levande,
'Weddyd brother, weel moot thou spede,
For I hadde nevere so mekyl nede,
Sith I took cros on hande.
Goode weddyd brother, now turne thy rede;
Doo nought thyn owne blood to dede
But yiff it wurthy were.
For Hym that weres the corowne of thorn,
Lat me borwe hem tyl tomorn,
That we mowe enquere,
And weten alle be comoun asent
In the playne parlement
Who is wurthy be schent.
And, but yiff ye wole graunte my bone,
It schal us rewe bothe or none,
Be God that alle thyng lent.'
Thanne the kyng wax wrothe as wynde,
A wodere man myghte no man fynde
Than he began to bee:
He swoor othis be sunne and mone:
'They scholen be drawen and hongyd or none —
With eyen thou schalt see!
Lay doun thy cros and thy staff,
Thy mytyr and thy ryng that I thee gaff;
69
Out of my land thou flee!
Hyghe thee faste out of my syght!
Wher I thee mete, thy deth is dyght;
Non othir then schal it bee!'
Thenne bespak that erchebysschop,
Oure gostly fadyr undyr God,
Smertly to the kyng:
'Weel I wot that thou me gaff
Bothe the cros and the staff,
The mytyr and eke the ryng;
My bysschopryche thou reves me,
And Crystyndom forbede I thee!
Preest schal ther non syngge;
Neyther maydynchyld ne knave
Crystyndom schal ther non have;
To care I schal thee brynge.
I schal gare crye thorwgh ylke a toun
That kyrkys schole be broken doun
And stoken agayn with thorn.
And thou shalt lygge in an old dyke,
As it were an heretyke,
Allas that thou were born!
Yiff thou be ded, that I may see,
Assoylyd schalt thou nevere bee;
Thanne is thy soule in sorwe.
And I schal wende in uncouthe lond,
And gete me stronge men of hond;
My brothir yit schal I borwe.
I schal brynge upon thy lond
Hungyr and thyrst ful strong,
Cold, drougthe, and sorwe;
I schal nought leve on thy lond
Wurth the gloves on thy hond
To begge ne to borwe.'
The bysschop has his leve tan.
By that his men were comen ylkan:
They sayden, 'Sere, have good day.'
He entryd into Flete-strete;
70
With lordys of Yngelond gan he mete
Upon a noble aray.
On here knees they kneleden adoun,
And prayden hym of hys benysoun,
He nykkyd hem with nay.
Neyther of cros neyther of ryng
Hadde they non kyns wetyng;
And thanne a knyght gan say.
A knyght thanne spak with mylde voys:
'Sere, where is thy ryng? Where is thy croys?
Is it fro thee tan?'
Thanne he sayde, 'Youre cursyd kyng
Hath me refft of al my thyng,
And of al my worldly wan;
And I have entyrdytyd Yngelond:
Ther schal no preest synge Masse with hond,
Chyld schal be crystenyd non,
But yiff he graunte me that knyght,
His wyff and chyldryn fayr and bryght:
He wolde with wrong hem slon.'
The knyght sayde, 'Bysschop, turne agayn;
Of thy body we are ful fayn;
Thy brothir yit schole we borwe.
And, but he graunte us oure bone,
Hys presoun schal be broken soone,
Hymselff to mekyl sorwe.
We schole drawe doun both halle and boures,
Bothe hys castelles and hys toures,
They schole lygge lowe and holewe.
Though he be kyng and were the corown,
We scholen hym sette in a deep dunjoun:
Oure Crystyndom we wole folewe.'
Thanne, as they spoken of this thyng,
Ther comen twoo knyghtes from the kyng,
And sayden, 'Bysschop, abyde,
And have thy cros and thy ryng,
And welcome whyl that thou wylt lyng,
It is nought for to hyde.
Here he grauntys thee the knyght,
71
Hys wyff and chyldryn fayr and bryght;
Again I rede thou ryde.
He prayes thee pur charyt鼯nobr>
That he myghte asoylyd be,
And Yngelond long and wyde.'
Hereof the bysschop was ful fayn,
And turnys hys brydyl and wendes agayn —
Barouns gunne with hym ryde —
Unto the Brokene-cros of ston;
Thedyr com the kyng ful soone anon,
And there he gan abyde.
Upon hys knees he knelyd adoun,
And prayde the bysschop of benysoun,
And he gaff hym that tyde.
With holy watyr and orysoun,
He asoylyd the kyng that weryd the coroun,
And Yngelond long and wyde.
Than sayde the kyng anon ryght:
'Here I graunte thee that knyght,
And hys sones free,
And my sustyr hende in halle.
Thou hast savyd here lyvys alle:
Iblessyd moot thou bee.'
Thenne sayde the bysschop also soone:
'And I schal geven swylke a dome —
With eyen that thou schalt see!
Yiff thay be gylty off that dede,
Sorrere the doome thay may drede,
Thanne schewe here schame to me.'
Whanne the bysschop hadde sayd soo,
A gret fyr was maad ryght thoo,
In romaunce as we rede —
It was set, that men myghte knawe,
Nyne plowgh-lengthe on rawe,
As red as ony glede.
Thanne sayde the kyng: 'What may this mene?'
'Sere, of gylt and thay be clene,
This doom hem thar nought drede.'
Thanne sayde the good Kyng Athelston:
72
'An hard doome now is this on:
God graunte us alle weel to spede.'
They fetten forth Sere Egelan —
A trewere eerl was ther nan —
Before the fyr so bryght.
From hym they token the rede scarlet,
Bothe hosyn and schoon that weren hym met,
That fel al for a knyght.
Nyne sythe the bysschop halewid the way
That his weddyd brother scholde goo that day,
To praye God for the ryght.
He was unblemeschyd foot and hand;
That sawgh the lordes of the land,
And thankyd God of Hys myght.
They offeryd him with mylde chere
Unto Saint Powlys heyghe awtere,
That mekyl was of myght.
Doun upon hys knees he felle,
And thankyd God that harewede helle
And Hys modyr so bryght.
And yit the bysschop tho gan say:
'Now schal the chyldryn gon the way
That the fadyr yede.'
Fro hem they tooke the rede scarlete,
The hosen and schoon that weren hem mete,
And al here worldly wede.
The fyr was bothe hydous and rede,
The chyldryn swownyd as they were ded;
The bysschop tyl hem yede;
With careful herte on hem gan look;
Be hys hand he hem up took:
'Chyldryn, have ye no drede.'
Thanne the chyldryn stood and lowgh:
'Sere, the fyr is cold inowgh.'
Thorwghout they wente apase.
They weren unblemeschyd foot and hand:
That sawgh the lordys of the land,
And thankyd God of His grace.
73
They offeryd hem with mylde chere
To Seynt Poulys hyghe awtere
This myracle schewyd was there.
And yit the bysschop efft gan say:
'Now schal the countasse goo the way
There that the chyldryn were.'
They fetten forth the lady mylde;
Sche was ful gret igon with chylde
In romaunce as we rede —
Before the fyr whan that sche come,
To Jesu Cryst he prayde a bone,
That leet His woundys blede:
'Now, God lat nevere the kyngys foo
Quyk out of the fyr goo.'
Therof hadde sche no drede.
Whenne sche hadde maad here prayer,
Sche was brought before the feer,
That brennyd bothe fayr and lyght.
Sche wente fro the lengthe into the thrydde;
Stylle sche stood the fyr amydde,
And callyd it merye and bryght.
Hard schourys thenne took here stronge
Bothe in bak and eke in wombe;
And sithen it fell at syght.
Whenne that here paynys slakyd was,
And sche hadde passyd that hydous pas,
Here nose barst on bloode.
Sche was unblemeschyd foot and hand:
That sawgh the lordys of the land,
And thankyd God on Rode.
They comaundyd men here away to drawe,
As it was the landys lawe;
And ladyys thanne tyl here yode.
She knelyd doun upon the ground
And there was born Seynt Edemound:
Iblessed be that foode!
And whanne this chyld iborn was,
It was brought into the plas;
It was bothe hool and sound
74
Bothe the kyng and bysschop free
They crystnyd the chyld, that men myght see,
And callyd it Edemound.
'Halff my land,' he sayde, 'I thee geve,
Also longe as I may leve,
With markys and with pounde;
And al afftyr my dede —
Yngelond to wysse and rede.'
Now iblessyd be that stounde!
Thanne sayde the bysschop to the Kyng:
'Sere, who made this grete lesyng,
And who wroughte al this bale?'
Thanne sayde the kyng, 'So moot I thee,
That schalt thou nevere wete for me,
In burgh neyther in sale;
For I have sworn be Seynt Anne
That I schal nevere bewreye that manne,
That me gan telle that tale.
They arn savyd thorwgh thy red;
Now lat al this be ded,
And kepe this counseyl hale.'
Thenne swoor the bysschop, 'So moot I the,
Now I have power and dignyt鼯nobr>
For to asoyle thee as clene
As thou were hoven off the fount-ston.
Trustly trowe thou therupon,
And holde it for no wene:
I swere bothe be book and belle,
But yiff thou me his name telle,
The ryght doom schal I deme:
Thyselff schalt goo the ryghte way
That thy brother wente today,
Though it thee evele beseme.'
Thenne sayde the kyng, 'So moot I the,
Be schryffte of mouthe telle I it thee;
Therto I am unblyve.
Sertaynly, it is non othir
But Wymound, oure weddyd brother;
He wole nevere thryve.'
75
'Allas,' sayde the bysschop than,
I wende he were the treweste man,
That evere yit levyd on lyve.
And he with this ateynt may bee,
He schal be hongyd on trees three,
And drawen with hors fyve.'
And whenne that the bysschop the sothe hade
That that traytour that lesyng made,
He callyd a messangere,
Bad hym to Dovere that he scholde founde,
For to fette that Eerl Wymounde:
(That traytour has no pere!)
Sey Egelane and hys sones be slawe,
Bothe ihangyd and to-drawe.
(Doo as I thee lere!)
The countasse is in presoun done;
Schal sche nevere out of presoun come,
But yiff it be on bere.'
Now with the messanger was no badde;
He took his hors, as the bysschop radde,
To Dovere tyl that he come.
The eerl in hys halle he fand:
He took hym the lettre in his hand
On hygh, wolde he nought wone:
'Sere Egelane and his sones be slawe,
Bothe ihangyd and to-drawe:
Thou getyst that eerldome.
The countasse is in presoun done;
Schal sche nevere more out come,
Ne see neyther sunne ne mone.'
Thanne that eerl made hym glade,
And thankyd God that lesyng was made:
'It hath gete me this eerldome.'
He sayde, 'Felawe, ryght weel thou bee!
Have here besauntys good plent鼯nobr>
For thyn hedyr-come.'
Thanne the messanger made his mon:
'Sere, of youre goode hors lende me on:
Now graunte me my bone;
76
For yystyrday deyde my nobyl stede,
On youre arende as I yede,
Be the way as I come.'
'Myn hors be fatte and cornfed,
And of thy lyff I am adred.'
That eerl sayde to him than,
'Thanne yiff min hors sholde thee sloo,
My lord the kyng wolde be ful woo
To lese swylk a man.'
The messanger yit he broughte a stede,
On of the beste at ylke a nede
That evere on grounde dede gange,
Sadelyd and brydelyd at the beste.
The messanger was ful preste,
Wyghtly on hym he sprange.
'Sere,' he sayde, 'have good day;
Thou schalt come whan thou may;
I schal make the kyng at hande.'
With sporys faste he strook the stede;
To Gravysende he come good spede,
Is fourty myle to fande.
There the messanger the traytour abood,
And sethyn bothe insame they rod
To Westemynstyr wone.
In the palays there thay lyght;
Into the halle they come ful ryght,
And mette with Athelstone.
He wolde have kyssyd his lord swete.
He sayde: 'Traytour, nought yit! lete!
Be God and be Seynt Jhon!
For thy falsnesse and thy lesyng
I slowgh myn heyr, scholde have ben kyng,
When my lyf hadde ben gon.'
There he denyyd faste the kyng,
That he made nevere that lesyng,
Among hys peres alle.
The bysschop has hym be the hand tan;
Forth insame they are gan
77
Into the wyde halle.
Myghte he nevere with crafft ne gynne,
Gare hym shryven of hys synne,
For nought that myghte befalle.
Thenne sayde the goode Kyng Athelston:
'Lat hym to the fyr gon,
To preve the trewthe with alle.'
Whenne the kyng hadde sayd soo,
A gret fyr was maad thoo,
In romaunce as we rede.
It was set, that men myghten knawe,
Nyne plowgh-lenge on rawe,
As red as ony glede.
Nyne sythis the bysschop halewes the way
That that traytour schole goo that day:
The wers him gan to spede.
He wente fro the lengthe into the thrydde,
And doun he fell the fyr amydde:
Hys eyen wolde hym nought lede.
Than the eerlys chyldryn were war ful smerte,
And wyghtly to the traytour sterte,
And out of the fyr him hade;
And sworen bothe be book and belle:
'Or that thou deye, thou schalt telle
Why thou that lesyng made.'
'Certayn, I can non other red,
Now I wot I am but ded:
I telle yow nothyng gladde —
Certayn, ther was non other wyte:
He lovyd him to mekyl and me to lyte;
Therfore envye I hadde.'
Whenne that traytour so hadde sayde,
Fyve good hors to hym were tayde,
Alle men myghten see with yghe —
They drowen him thorwgh ylke a strete,
And sethyn to the Elmes, I yow hete,
And hongyd him ful hyghe.
Was ther nevere man so hardy,
That durste felle hys false body:
78
This hadde he for hys lye.
Now Jesu, that is Hevene-kyng,
Leve nevere traytour have betere endyng,
But swych dome for to dye.
Explicit
~ Anonymous Olde English,
140:The Ruines Of Time
It chaunced me on day beside the shore
Of siluer streaming Thamesis to bee,
Nigh where the goodly Verlame stood of yore,
Of which there now remaines no memorie,
Nor anie little moniment to see,
By which the trauailer, that fares that way,
This once was she, may warned be to say.
There on the other side, I did behold
A Woman sitting sorrowfullie wailing,
Rending her yeolow locks, like wyrie golde,
About her shoulders careleslie downe trailing,
And streames of teares from her faire eyes forth railing.
In her right hand a broken rod she held,
Which towards heauen shee seemd on high to weld.
Whether she were one of that Riuers Nymphes,
Which did the losse of some dere loue lament,
I doubt; or one of those three fatall Impes,
Which draw the dayes of men forth in extent;
Or th' auncient Genius of that Citie brent:
But seeing her so piteouslie perplexed,
I (to her calling) askt what her so vexed.
Ah what delight (quoth she) in earthlie thing,
Or comfort can I, wretched creature haue?
Whose happines the heauens enuying,
From highest staire to lowest step me draue,
And haue in mine owne bowels made my graue,
That of all Nations now I am forlorne,
The worlds sad spectacle, and fortunes scorne.
Much was I mooued at her piteous plaint,
And felt my heart nigh riuen in my brest
With tender ruth to see her sore constraint,
That shedding teares a while I still did rest,
And after did her name of her request.
Name haue I none (quoth she) nor anie being,
Bereft of both by Fates vniust decreeing.
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I was that Citie, which the garland wore
Of Britaines pride, deliuer'd vnto me
By Romane Victors, which it wonne of yore;
Though nought at all but ruines now I bee,
And lye in mine owne ashes, as ye see:
Verlame I was; what bootes it that I was,
Sith now I am but weedes and wastfull gras?
O vaine worlds glorie, and vnstedfast state
Of all that liues, on face of sinfull earth,
Which from their first vntill their vtmost date
Tast no one hower of happines or merth,
But like as at the ingate of their berth,
They crying creep out of their mothers woomb,
So wailing backe go to their wofull toomb.
Why then dooth flesh, a bubble glas of breath,
Hunt after honour and aduauncement vaine,
And reare a trophee for deuouring death,
With so great labour and long lasting paine,
As if his daies for euer should remaine?
Sith all that in this world is great or gaie,
Doth as a vapour vanish, and decaie.
Looke backe, who list, vnto the former ages,
And call to count, what is of them become:
Where be those learned wits and antique Sages,
Which of all wisedome knew the perfect somme:
Where those great warriors, which did ouercomme
The world with conquest of their might and maine,
And made one meare of th' earth & of their raine?
What nowe is of th' Assyrian Lyonesse,
Of whom no footing now on earth appeares?
What of the Persian Beares outragiousnesse,
Whose memorie is quite worne out with yeares?
Who of the Grecian Libbard now ought heares,
That ouerran the East with greedie powre,
And left his whelps their kingdomes to deuoure?
And where is that same great seuen headded beast,
That made all nations vassals of her pride,
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To fall before her feete at her beheast,
And in the necke of all the world did ride?
Where doth she all that wondrous welth nowe hide?
With her owne weight downe pressed now shee lies,
And by her heaps her hugenesse testifies.
O Rome thy ruine I lament and rue,
And in thy fall my fatall ouerthrowe,
That whilom was, whilst heauens with equall vewe
Deignd to behold me, and their gifts bestowe,
The picture of thy pride in pompous shew:
And of the whole world as thou wast the Empresse,
So I of this small Northerne world was Princesse.
To tell the beawtie of my buildings fayre,
Adorn'd with purest golde and precious stone;
To tell my riches, and endowments rare
That by my foes are now all spent and gone:
To tell my forces matchable to none,
Were but lost labour, that few would beleeue,
And with rehearsing would me more agreeue.
High towers, faire temples, goodly theaters,
Strong walls, rich porches, princelie pallaces,
Large streetes, braue houses, sacred sepulchers,
Sure gates, sweete gardens, stately galleries,
Wrought with faire pillours and fine imageries
All those (ô pitie) now are turnd to dust,
And ouergrowen with black obliuions rust.
Theretoo for warlike power, and peoples store,
In Brittanie was none to match with mee,
That manie often did abie full sore:
Ne Troynouaunt, though elder sister shee,
With my great forces might compared bee;
That stout Pendragon to his perill felt,
Who in a seige seauen yeres about me dwelt.
But long ere this Bunduca Britonesse
Her mightie hoast against my bulwarkes brought,
Bunduca, that victorious conqueresse,
That lifting vp her braue heroïck thought
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Bove womens weaknes, with the Romanes fought,
Fought, and in field against them thrice preuailed:
Yet was she foyld, when as she me assailed.
And though at last by force I conquer'd were
Of hardie Saxons, and became their thrall;
Yet was I with much bloodshed bought full deere,
And prizde with slaughter of their Generall:
The moniment of whose sad funerall,
For wonder of the world, long in me lasted;
But now to nought through spoyle of time is wasted.
Wasted it is, as if it neuer were,
And all the rest that me so honord made,
And of the world admired eu'rie where,
Is turnd to smoake, that doth to nothing fade;
And of that brightnes now appeares no shade,
But greislie shades, such as doo haunt in hell.
With fearfull fiends, that in deep darknes dwell.
Where my high steeples whilom vsde to stand,
On which the lordly Faulcon wont to towre,
There now is but an heap of lyme and sand,
For the Shricke-owle to build her baleful bowre:
And where the Nightingale wont forth to powre
Her restles plaints, to comfort wakefull Louers,
There now haunt yelling Mewes & whining Plouers.
And where the christall Thamis wont to slide
In siluer channell, downe along the Lee,
About whose flowrie bankes on either side
A thousand Nymphes, with mirthfull iollitee,
Were wont to play, from all annoyance free;
There now no riuers course is to be seene,
But moorish fennes, and marshes euer greene.
Seemes, that that gentle Riuer for great griefe
Of my mishaps, which oft I to him plained;
Of for to shunne the horrible mischiefe,
With which he saw my cruell foes me pained,
And his pure streames with guiltles blood oft stained,
From my vnhappie neighborhood farre fled,
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And his sweete waters away with him led.
There also where the winged ships were seene
In liquid waues to cut their fomie waie,
And thousand Fishers numbred to haue been,
In that wide lake looking for plenteous praie
Of fish, which they with baits vsde to betraie,
Is now no lake, nor anie fishers store,
Nor euer ship shall saile there anie more.
They all are gone, and all with them is gone,
Ne ought to me remaines, but to lament
My long decay, which no man els doth mone,
And mourne my fall with dolefull dreriment.
Yet it is comfort in great languishment,
To be bemoned with compassion kinde,
And mitigates the anguish of the minde.
But me no man bewaileth, but in game,
Ne sheddeth teares from lamentable eie:
Nor anie liues that mentioneth my name
To be remembred of posteritie,
Saue One that maugre fortunes iniurie,
And times decay, and enuies cruell tort,
Hath writ my record in true-seeming sort.
Cambden the nourice of antiquitie,
And lanterne vnto late succeeding age,
To see the light of simple veritie,
Buried in ruines, through the great outrage
Of her owne people, led with warlike rage;
Cambden, though Time all moniments obscure,
Yet thy iust labours euer shall endure.
But whie (vnhappie wight) doo I thus crie,
And grieue that my remembrance quite is raced
Out of the knowledge of posteritie,
And all my antique moniments defaced?
Sith I doo dailie see things highest placed,
So soone as fates their vitall thred haue neuer borne.
It is not long, since these two eyes beheld
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A mightie Prince, of most renowmed race,
Whom England high in count of honour held,
And greatest ones did serue to gaine his grace;
Of greatest ones he greatest in his place,
Sate in the bosome of his Soueraine,
And Right and loyall did his worde maintaine.
I saw him die, I saw him die, as one
Of the meane people, and brought foorth on beare,
I saw him die, and no man left to mone
His dolefull fate, that late him loued deare:
Scarse anie left to close his eylids neare;
Scarse anie left vpon his lips to laie
The sacred sod, or Requiem to saie.
O trustlesse state of miserable men,
That builde your blis on hope of earthly thing,
And vainly thinke your selues halfe happy then,
When painted faces with smooth flattering
Doo fawne on you, and your wide praises sing,
And when the courting masker louteth lowe,
Him true in heart and trustie to you trow.
All is but fained, and with oaker die,
That euerie shower will wash and wipe away,
All things doo change that vnder heauen abide
And after death all friendship doth decaie.
Therefore what euer man bearst worldlie sway,
Liuing, on God, and on thy selfe relie;
For when thou diest, all shall with thee die.
He now is dead, and all is with him dead,
Saue what in heauens storehouse he vplaid:
His hope is faild, and come to passe his dread,
And euill men, now dead, his deedes vpbraid:
Spite bites the dead, that liuing neuer baid.
He now is gone, and whiles the Foxe is crept
Into the hole, the which the Badger swept.
He now is dead, and all his glorie gone,
And all his greatnes vapoured to nought,
That as a glasse vpon the water is shone,
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Which vanisht quite, so soone as it was sought:
His name is worne alreadie out of thought,
Ne anie Poet seekes him to reuiue;
Yet manie Poets honourd him aliue.
Ne doth his Colin, carelesse Colin Cloute,
Care now his idle bagpipe vp to raise,
Ne tell his sorrow to the listning rout
Of shepherd groomes which wont his songs to praise:
Praise who so list, yet I will him dispraise,
Vntill he quite him of his guiltie blame:
Wake shepheards boy, at length awake for shame.
And who so els did goodnes by him gaine,
And who so els his bounteous minde did trie,
Whether he shepheard be, or shepheards swaine,
(for manie did, which doo it now denie)
Awake, and to his Song a part applie:
And I, the whilest you mourne for his decease,
Will with my mourning plaints your plaint increase.
He dyde, and after him his brother noble Peere,
His brother Prince, his brother noble Peere,
That whilste he liued, was of none enuyde,
And dead is now, as liuing, counted deare,
Deare vnto all that true affection beare:
But vnto thee most deare, ô dearest Dame,
His noble Spouse, and Paragon of fame.
He whilest he liued, happie was through thee,
And being dead is happie now much more;
Liuing, that lincked chaunst with thee to bee,
And dead, because him dead thou dost adore
As liuing, and thy lost deare loue deplore.
So whilst that thou, faire flower of chastitie,
Dost liue, by thee thy Lord shall neuer die.
Thy Lord shall neuer die, the whiles this verse
Shall live, and surely it shall liue for euer:
For euer it shall liue, and shall rehearse
His worthie praise, and vertues dying neuer,
Though death his soule doo from his bodie seuer.
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And thou thy selfe herein shalt also liue;
Such grace the heauens doo to my verses giue.
Ne shall his sister, ne thy father die,
Thy father, that good Earle of rare renowne,
And noble Patrone of weak pouertie;
Whose great good deeds in countrey and in towne
Haue purchast him in heauen an happie crowne;
Where he now liueth in eternall blis,
And left his sonne t' ensue those steps of his.
He noble bud, his Grandsires liuelie hayre,
Vnder the shadow of thy countenaunce
Now ginnes to shoote vp fast, and flourish fayre,
In learned artes and goodlie gouernaunce,
That him to highest honour shall aduaunce.
Braue Impe of Bedford, grow apace in bountie,
And count of wisedome more than of thy Countie.
Ne may I let thy husbands sister die,
That goodly Ladie, sith she eke did spring
Out of his stocke, and famous familie,
Whose praises I to future age doo sing,
And foorth out of her happie womb did bring
The sacred brood of learning and all honour;
In whom the heauens powrde all their gifts vpon her.
Most gentle spirite breathed from aboue,
Out of the bosome of the makers blis,
In whom all bountie and all vertuous loue
Appeared in their natiue propertis,
And did enrich that noble breast of his,
With treasure passing all this worldes worth,
Worthie of heaven it selfe, which brought it forth.
His blessed spirite full of power diuine
And influence of all celestiall grace,
Loathing this sinfull earth and earthlie slime,
Fled backe too soone vnto his natiue place.
Too soone for all that did his loue embrace,
Too soone for all this wretched world, whom he
Robd of all right and true nobilitie.
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Yet ere his happie soule to heauen went
Out of this fleshlie g[ao]le, he did deuise
Vnto his heauenlie maker to present
His bodie, as a spotles sacrifice;
And chose, that guiltie hands of enemies
Should powre forth th' offring of his guiltles blood:
So life exchanging for his countries good.
O noble spirite, liue there euer blessed,
The worlds late wonder, and the heauens new ioy,
Liue euer there, and leaue me here distressed
With mortall cares, and cumbrous worlds anoy.
But where thou dost that happines enioy,
Bid me, ô bid me quicklie come to thee,
That happie there I maie thee alwaies see.
Yet whilest the fates affoord me vitall breath,
I will it spend in speaking of thy praise,
And sing to thee, vntill that timelie death
By heauens doome doo ende my earthlie daies:
Thereto doo thou my humble spirite raise,
And into me that sacred breath inspire,
Which thou there breathest perfect and entire.
Then will I sing, but who can better sing,
Than thine owne sister, peerles Ladie bright,
Which to thee sings with deep harts sorrowing,
Sorrowing tempered with deare delight;
That her to heare I feele my feeble spright
Robbed of sense, and rauished with ioy:
O sad ioy made of mourning and anoy.
Yet will I sing, but who can better sing,
Than thou thy selfe, thine owne selfes valiance,
That whilest thou liuedst, madest the forrests ring,
And fields resownd, and flockes to leap and daunce,
And shepheards leaue their lambs vnto mischaunce,
To runne thy shrill Arcadian Pipe to heare:
O happie were those dayes, thrice happie were.
But now more happie thou, and wretched wee,
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Which want the wonted sweetnes of thy voice,
Whiles thou now in Elisian fields so free,
With Orpheus, and with Linus and the choice
Of all that euer did in rimes reioyce,
Conuersest, and doost heare their heauenlie layes,
And they heare thine, and thine doo better praise.
So there thou liuest, singing euermore,
And here thou liuest, being euer song
Of vs, which liuing loued thee afore,
Which now thee worship, mongst that blessed throng
Of heauenlie Poets and Heroes strong.
So thou both here and there immortall art,
And euerie where through excellent desart.
But such as neither of themselues can sing,
Nor yet are sung of others for reward,
Die in obscure obliuion, as the thing
Which neuer was, ne euer with regard
Their names shall of the later age be heard,
But shall in rustie darknes euer lie,
Vnles they mentiond be with infamie.
What booteth it to haue beene rich aliue?
What to be great? what to be gracious?
When after death no token doth suruiue
Of former being in this mortall hous,
But sleepes in dust dead and inglorious,
Like beast, whose breath but in his nostrels is,
And hath no hope of happinesse or blis.
How manie great ones may remembred be,
Which in their daise most famouslie did florish;
Of whome no word we heare, nor signe now see,
But as things wipt out with a sponge to perishe,
Because they liuing cared not to cherishe
No gentle wits, through pride or couetize,
Which might their names for ever memorize.
Prouide therefore (ye Princes) whilst ye liue,
That of the Muses ye may friended bee,
Which vnto men eternitie do giue;
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For they be daughters of Dame memorie
And Ioue the father of eternitie,
And do those men in golden thrones repose,
Whose merits they to glorifie do chose.
The seuen fold yron gates of grislie Hell,
And horrid house of sad Proserpina,
They able are with power of mightie spell
To breake, and thence the soules to bring awai
Out of dread darknesse, to eternall day,
And them immortall make, which els would die
In foule forgetfulnesse, and nameles lie.
So whilome raised they the puissant brood
Of golden girt Alcmena, for great merite,
Out of the dust, to which the Oetoean wood
Had him consum'd, and spent his vitall spirite:
To highest heauen, where now he doth inherite
All happinesse in Hebes siluer bowre,
Chosen to be her dearest Paramoure.
So raisde they eke faire Ledaes warlick twinnes,
And interchanged life vnto them lent,
That when th'one dies, th' other then beginnes
To shew in Heauen his brightnes orient;
And they, for pittie of the sad wayment
Which Orpheus for Eurydice did make,
Her back againe to life sent for his sake.
So happie are they, and so fortunate,
Whome the Pierian sacred sisters loue,
That freed from bands of implacable fate
And power of death, they liue for aye aboue,
Where mortall wreakes their blis may not remoue:
But with the Gods, for former vertues meede,
On Nectar and Ambrosia do feede.
For deeds doe die, how euer noblie donne,
And thoughts of men do as themselues decay,
But wise wordes taught in numbers for to runne,
Recorded by the Muses, liue for ay;
Ne may with storming showers be washt away,
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Ne bitter breathing windes with harmfull blast,
Nor age, nor envie shall them euer wast.
In vaine doo earthly Princes then, in vaine
Seeke with Pyramides, to heauen aspired;
Or huge Colosses, built with costlie paine;
Or brasen Pillours, neuer to be fired,
Or Shrines, made of the mettall most desired;
To make their memories for euer liue:
For how can mortall immortalitie giue.
Such one Mausolus made, the worlds great wonder,
But now no remnant doth thereof remaine:
Such one Marcellus but was torne with thunder:
Such one Lisippus, but is worne with raine;
Such one King Edmond, but was rent for gaine.
All such vaine moniments of earthlie masse,
Deuour'd of Time, in time to nought doo passe.
But fame with golden wings aloft doth flie,
Aboue the reach of ruinous decay,
And with braue plumes doth beate the azure skie,
Admir'd of base-borne men from farre away:
Then who so will with vertuous deeds assay
To mount to heauen, on Pegasus must ride,
And with sweete Poets verse be glorifide.
For not to haue been dipt in Lethe lake,
Could saue the sonne of Thetis from to die;
But that blinde bard did him immortall make
With verses, dipt in deaw of Castalie:
Which made the Easterne Conqueror to crie,
O fortunate yong-man, whose vertue found
So braue a Trompe, thy noble acts to sound.
Therefore in this halfe happie I doo read
Good Meliboe, that hath a Poet got,
To sing his liuing praises being dead,
Deseruing neuer here to be forgot,
In spight of enuie that his deeds would spot:
Since whose decease, learning lies vnregarded,
And men of armes doo wander vnrewarded.
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Those two be those two great calamities,
That long agoe did grieue the noble spright
Of Salomon with great indignities;
Who whilome was aliue the wisest wight.
But now his wisedom is disprooued quite;
For he that now welds all things at his will,
Scorns th' one and th' other in his deeper skill.
O griefe of griefes, ô: gall of all good heartes,
to see that vertue should dispised bee
Of him, that first was raisde for vertuous parts,
And now broad spreading like an aged tree,
Lets none shoot vp, that nigh him planted bee:
O let the man, of whom the Muse is scorned,
Nor aliue, nor dead be of the Muse adorned.
O vile worlds trust, that with such vaine illusion
Hath so wise men bewitcht, and ouerkest,
That they see not the way of their confusion,
O vainesse to be added to the rest,
That do my soule with inward griefe infest:
Let them behold the piteous fall of mee:
And in my case their owne ensample see.
And who so els that sits in highest seate
Of this worlds glorie, worshipped of all,
Ne feareth change of time, nor fortunes threate,
Let him behold the horror of my fall,
And his owne end vnto remembrance call;
That of like ruine he may warned bee,
And in himselfe be moou'd to pittie mee.
Thus hauing ended all her piteous plaint,
With dolefull shrikes shee vanished away,
That I through inward sorrowe wexen faint,
And all astonished with deepe dismay,
For her departure, had no word to say:
But fate long time in sencelesse sad affright,
Looking still, if I might of her haue sight.
Which when I missed, hauing looked long,
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My thought returned greeued home againe,
Renewing her complaint with passion strong,
For ruth of that same womans piteous paine;
Whose wordes recording in my troubled braine,
I felt such anguish wound my feeble heart,
That frosen horror ran through euerie part.
So inlie greeuing in my groning brest,
And deepelie muzing at her doubtfull speach,
Whose meaning much I labor'd forth to wreste,
Being aboue my slender reasons reach;
At length by demonstration me to teach,
Before mine eies strange sights presented were,
Like tragicke Pageants seeming to appeare.
1.
I SAW an Image, all of ma[ss]ie gold,
Plac'd on high vpon an Altare faire,
That all, which did the same from farre beholde,
Might worship it, and fall on lowest staire.
Not that great Idoll might with this compaire,
To which the Assyrian tyrant would haue made
The holie brethren, falslie to haue praid,
But th' Altare, on the which this Image staid,
Was (ô great pitie) built of brickle clay,
That shortly the foundation decaid,
With showres of heauen and tempests worne away,
Then downe it fell, and low in ashes lay,
Scorn'd of euerie one, which by it went;
That I it seeing, dearelie did lament.
2.
Next vnto this a statelie Towre appeared,
Built all of richest stone, that might bee found,
And nigh vnto the Heauens in height vpreared,
But placed on a plot of sandie ground:
Not that great Towre, which is so much renownd
For tongues confusion in holie writ,
King Ninus worke, might be compar'd to it.
But ô vaine labours of terrestriall wit,
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That buildes so stronglie on so frayle a soyle,
As with each storme does fall away, and flit,
And giues the fruit of all your travuailes toyle
To be the pray of Tyme, and Fortunes spoyle:
I saw this Towre fall sodainelie to dust,
That nigh with griefe thereof my heart was brust.
3.
Then did I see a pleasant Paradize,
Full of sweete flowres and daintiest delights,
Such as on earth man could not more deuize,
With pleasures choyce to feed his cheerefull sprights;
Not that, which Merlin by his Magicke slights
Made for the gentle squire, to entertaine
His fayre Belphoebe, could this gardine staine.
But ô short pleasure bought with lasting paine,
Why will hereafter anie flesh delight
In earthlie blis, and ioy in pleasures vaine,
Since that I sawe this gardine wasted quite,
That where it was scarce seemed anie sight?
That I, which once that beautie did beholde,
Could not from teares my melting eyes with-holde.
4.
Soone after this a Giaunt came in place,
Of wondrous power, and of exceeding stature,
That none durst vewe the horror of his face,
Yet was he milde of speach, and meeke of nature.
Not he, which in despight of his Creatour
With railing tearmes defied the Iewish hoast,
Might with this mightie one in hugenes boast.
For from the one he could to th' other coast,
Stretch his strong thighes, and th' Occaean ouerstride,
And reatch his hand into his enemies hoast.
But see the end of pompe and fleshlie pride;
One of his feete vnwares from him did slide,
That downe hee fell into the deepe Abisse,
Where drownd with him is all his earthlie blisse.
5.
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Then did I see a Bridge, made all of golde,
Ouer the Sea from one to other side,
Withouten prop or pillour it t' vpholde,
But like the colour'd Rainbowe arched wide:
Not that great Arche, which Traian edifide,
To be a wonder to all age ensuing,
Was matchable to this in equall vewing.
But (ah) what bootes it to see earthlie thing
In glorie, or in greatnes to excell,
Sith time doth greatest things to ruine bring?
This goodlie bridge, one foote not fastned well,
Gan faile, and all the rest downe shortlie fell,
Ne of so braue a building ought remained,
That griefe thereof my spirite greatly pained.
6.
I saw two Beares, as white as anie milke,
Lying together in a mightie caue,
Of milde aspect, and haire as soft as silke,
That saluage nature seemed not to haue,
Nor after greedie spoyle of blood to craue:
Two fairer beasts might not elswhere be found,
Although the compast world were sought around.
But what can long abide aboue this ground
In state of blis, or stedfast happinesse?
The Caue, in which these Beares lay sleeping sound,
Was but earth, and with her owne weightinesse,
Vpon them fell, and did vnwares oppresse,
That for great sorrow of their sudden fate,
Henceforth all wor[l]ds felicitie I hate.
Much was I troubled in my heauie spright,
At sight of these sad spectacles forepast,
That all my senses were bereaued quight,
And I in minde remained sore agast,
Distraught twixt feare and pitie; when at last
I heard a voyce, which loudly to me called,
That with the suddein shrill I was appalled.
Behold (said it) and by ensample see,
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That all is vanitie and griefe of minde,
Ne other comfort in this world can be,
But hope of heauen, and heart to God inclinde;
For all the rest must needs be left behinde:
With that it bad me, to the other side
To cast mine eye, where other sights I spide.
1.
UPON that famous Riuers further shore,
There stood a snowie Swan of heauenlie hiew,
And gentle kinde, as euer Fowle afore;
A fairer one in all the goodlie criew
Of white Strimonian brood might no man view:
There he most sweetly sung the prophecie
Of his owne death in dolefull Elegie.
At last, when all his mourning melodie
He ended had, that both the shores resounded,
Feeling the fit that him forewarnd to die,
With loftie flight aboue the earth he bounded,
And out of sight to highest heauen mounted:
Where now he is become an heauenly signe;
There now the ioy is his, here sorrow mine.
2.
Whilest thus I looked, loe adowne the Lee,
I saw an Harpe stroong all with siluer twyne,
And made of golde and costlie yuorie,
Swimming, that whilome seemed to haue been
The harpe, on which Dan Orpheus was seene
Wylde beasts and forrests after him to lead,
But was th' Harpe of Philisides now dead.
At length out of the Riuer it was reard
And borne aboue the cloudes to be diuin'd,
Whilst all the way most heauenly noyse was heard
Of the strings, stirred with the warbling wind,
That wrought both ioy and sorrow in my mind:
So now in heauen a signe it doth appeare,
The Harpe well knowne beside the Northern Beare.
3.
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Soone after this I saw, on th' other side,
A curious Coffer made of Heben wood,
That in it did most precious treasure hide,
Exceeding all this baser worldes good:
Yet through the ouerflowing of the flood
It almost drowned was, and done to nought,
That sight thereof much grieu'd my pensiue thought.
At length when most in perill it was brought,
Two Angels downe descending with swift flight,
Out of the swelling streame it lightly caught,
And twixt their blessed armes it carried quight
Aboue the reach of anie liuing sight:
So now it is transform'd into that starre,
In which all heauenly treasures are.
4.
Looking aside I saw a stately Bed,
Adorned all with costly cloth of gold,
That might for anie Princes couche be red,
And deckt with daintie flowres, as if it shold
Be for some bride, her ioyous night to hold:
Therein a goodly Virgine sleeping lay;
A fairer wight saw neuer summers day.
I heard a voyce that called farre away
And her awaking bad her quickly dight,
For lo her Bridegrome was in readie ray
To come to her, and seeke her loues delight:
With that she started vp with cherefull sight,
When suddeinly both bed and all was gone,
And I in languor left there all alone.
5.
Still as I gazed, I beheld where stood
A Knight all arm'd, vpon a winged steed,
The same that was bred of Medusaes blood,
In which Dan Perseus borne of heauenly see,
The faire Andromeda from perill freed:
Full mortally this Knight ywounded was,
That streames of blood foorth flowed on the gras.
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Yet was he deckt (small ioy it was to him alas)
With manie garlands for his victories,
And with rich spoyles, which late he did purchas
Through braue atcheiuements from his enemies:
Fainting at last through long infirmities,
He smote his steed, that straight to heauen him bore,
And left me here his losse for to deplore.
6.
Lastly I saw an Arke of purest golde
Vpon a brazen pillour standing hie,
Which th' ashes seem'd of some great Prin[c]e to hold,
Enclosde therein for endles memorie
Of him, whom all the world did glorifie:
Seemed the heauens with the earth did disagree,
Whether should of those ashes keeper bee.
At last me seem'd wing footed Mercurie,
From heauen descending to appease their strife,
The Arke did beare with him aboue the skie,
And to those ashes gaue a second life,
To liue in heauen, where happines is rife:
At which the earth did grieue exceedingly,
And I for dole was almost like to die.
L'Enuoy.
Immortall spirite of Philisides,
Which now art made the heauens ornament,
That whilome wast the worlds chiefst riches;
Giue leaue to him that lou'de thee to lament
His losse, by lacke of thee to heauen hent,
And with last duties of this broken verse,
Broken with sighes, to decke thy sable Herse.
And ye faire Ladie th' honor of your daies,
And glorie of the world, your high thoughts scorne;
Vouchsafe this moniment of his last praise,
With some few siluer dropping teares t'adorne:
And as ye be of heauenlie off-spring borne,
So vnto heauen let your high minde aspire,
And loath this drosse of sinfull worlds desire.
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FINIS.
~ Edmund Spenser,
141:Virgils Gnat
Wrong'd, yet not daring to expresse my paine,
To you (great Lord) the causer of my care,
In clowdie teares my case I thus complaine
Vnto yourselfe, that onely priuie are:
But if that any Oedipus vnware
Shall chaunce, through power of some diuining spright,
To reade the secrete of this riddle rare,
And know the purporte of my euill plight,
Let him rest pleased with his owne insight,
Ne further seeke to glose vpon the text:
For griefe enough it is to grieued wight
To feele his fault, and not be further vext.
But what so by my selfe may not be showen,
May by this Gnatts complaint be easily knowen.
We now haue playde (Augustus) wantonly,
Tuning our song vnto a tender Muse,
And like a cobweb weauing slenderly,
Haue onely playde: let thus much then excuse
This Gnats small Poeme, that th' whole history
Is but a jest, though envie it abuse:
But who such sports and sweet delights doth blame,
Shall lighter seeme than this Gnats idle name.
Hereafter, when as season more secure
Shall bring forth fruit, this Muse shall speak to thee
In bigger notes, that may thy sense allure,
And for thy worth frame some fit Poesie,
The golden offspring of Latona pure,
And ornament of great Ioues progenie,
Phoebus shall be the author of my song,
Playing on iuorie harp with siluer strong.
He shall inspire my verse with gentle mood
Of Poets Prince, whether he woon beside
Faire Xanthus sprincled with Chimæras blood;
Or in the woods of Astery abide;
Or whereas mount Parnasse, the Muses brood,
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Doth his broad forhead like two hornes diuide,
And the sweete waues of sounding Castaly
With liquid foote doth slide downe easily.
Wherefore ye Sisters which the glorie bee
Of the Pierian streames, fayre Naiades,
Go too, and dauncing all in companie,
Adorne that God: and thou holie Pales,
To whome the honest care of husbandrie
Returneth by continuall successe,
Haue care for to pursue his footing light;
Throgh the wide woods, & groues, with green leaues dight.
Professing thee I lifted am aloft
Betwixt the forrest wide and starrie sky:
And thou most dread (Octauius) which oft
To learned wits giuest courage worthily,
O come (thou sacred childe) come sliding soft,
And fauour my beginnings graciously:
For not these leaues do sing that dreadfull stound,
When Giants bloud did staine Phlegræan ground.
Nor how th' halfe horsy people, Centaures hight,
Fought with the bloudie Lapithaes at bord,
Nor how the East with tyranous despight
Burnt th Attick towres, and people slew with sword;
Was digged downe, nor yron bands abord
The Pontick sea by their huge Nauy cast,
My volume shall renowne, so long since past.
Nor Hellespont trampled with horses feete,
When flocking Persians did the Greeks affray;
But my soft Muse, as for her power more meete,
Delights (with Phoebus friendly leaue) to play
An easie running verse with tender feete.
And thou (dread sacred child) to thee alway,
Let euerlasting lightsome glory striue,
Through the worlds endles ages to suruiue.
And let an happie roome remaine for thee
Mongst heauenly ranks, where blessed soules do rest;
And let long lasting life with ioyous glee,
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As thy due meede that thou deseruest best,
Hereafter many yeares remembred be
Amongst good men, of whom thou oft are blest;
Liue thou for euer in all happinesse:
But let us turne to our first businesse.
The fiery sun was mounted now on hight
Vp to the heauenly towers, and shot each where
Out of his golden Charet glistering light;
And fayre Aurora with her rosie heare,
The hatefull darknes now had put to flight,
When as the shepheard seeing day appeare,
His little Goats gan driue out of their stalls,
To feede abroad, where pasture best befalls.
To an high mountaines top he with them went,
Where thickest grasse did cloath the open hills:
They now amongst the woods and thickets ment,
Now in the valleies wandring at their wills,
Spread themselues farre abroad through each descent;
Some on the soft greene grasse feeding their fills;
Some clambring through the hollow cliffes on hy,
Nibble the bushie shrubs, which growe thereby.
Others the vtmost boughs of trees doe crop,
And brouze the woodbine twigges, that freshly bud
This with full bit doth catch the vtmost top
Of some soft Willow, or new growen stud;
This with sharpe teeth the brambles leaues doth lop,
And chaw the tender prickles in her Cud;
The whiles another high doth ouerlooke
Her owne like image in christall brooke.
O the great happines, which shepheards haue,
Who so loathes not too much the poor estate,
With minde that ill vse doth before depraue,
Ne measures all things by the costly rate
Of riotise, and semblants outward braue;
No such sad cares, as wont to macerate
And rend the greedie mindes of couetous men,
Do euer creepe into the shepheards den.
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Ne cares he if the fleece, which him arayes,
Be not twice steeped in Assyrian dye,
Ne glistering of golde, which vnderlayes
The summer beames, doe blinde his gazing eye.
Ne pictures beautie, nor the glauncing rayes
Of precious stones, whence no good commeth by;
Of Bætus or of Alcons vanity.
Ne ought the whelky pearles esteemeth hee,
Which are from Indian seas brought far away:
But with pure brest from carefull sorrow free,
On the soft grasse his limbs doth oft display,
In sweete spring time, when flowres varietie
With sundrie colours paints the sprincled lay;
There lyin all at ease, from guile or spight,
With pype of fennie reedes doth him delight.
There he, Lord of himselfe, with palme bedight,
His looser locks doth wrap in wreath of vine:
There his milk dropping Goats be his delight,
And fruitful Pales, and the forrest greene,
And darkesome caues in pleasaunt vallies pight,
Whereas continuall shade is to be seene,
And where fresh sprining wells, as christall neate,
Do alwayes flow, to quench his thirstie heate.
O who can lead them to a more happie life,
Than he, that with cleane minde and heart sincere,
No greedy riches knowes nor bloudie strife,
No deadly fight of warlick fleete doth feare,
Ne runs in perill of foes cruell knife,
That in the sacred temples he may reare,
A trophee of his glittering spoyels and treasure,
Or may abound in riches aboue measure.
Of him his God is worshipt with his sythe,
And not with skill of craftsman polished:
He ioyes in groues, and makes himselfe full blythe,
With sundrie flowers in wilde fieldes gathered;
Ne frankincens he from Panchæa buyth,
Sweete quiet harbours in his harmeles head,
And perfect pleasure builds her iouyous bowre,
436
Free from sad cares, that rich mens hearts deuowre.
This all his care, this all his whole indeuour,
To this his minde and senses he doth bend,
How he may flow in quiets matchles treasour,
Content with any food that God doth send;
And how his limbs, resolu'd through idle leisour,
Vnto sweete sleepe he may securely lend,
In some coole shadow from the scorching heate,
The whiles his flock their chawed cuds do eate.
O flocks, O Faunes, and O ye pleasaunt springs
Of Tempe, where the countrey Nymphs are rife,
Through whose not costly care each shepheard sings
As merrie notes vpon his rusticke Fife,
As that Ascræan bard, whose fame now rings
Through the wide world, and leads as ioyfull life.
Free from all troubles and from worldly toyle,
In which fond men doe all their dayes turmoyle.
In such delights whilst thus his carelesse time
This shepheard driues, vpleaning on his batt,
And on shrill reedes chaunting his rustick rime,
Hyperion throwing foorth his beames full hott,
Into the highest top of heauen gan clime,
And the world parting by an equall lott,
Did shed his whirling flames on either side,
As the great Ocean doth himselfe diuide.
Then gan the shepheard gather into one
His stragling Goates, and draue them to a foord,
Whose cærule streame, rombling in Pible stone,
Crept vnder mosse as greene as any goord.
Now had the Sun halfe heauen ouergone,
When he heard back from that water foord,
Draue from the force of Phoebus boyling ray,
Into thick shadowes, there themselues to lay.
Soone as he them plac'd in thy sacred wood
(O Delian Goddesse) saw, to which of yore
Came the bad daughter of old Cadmus brood,
Cruell Agaue, flying vengeance sore
437
Of king Nictilus for the guiltie blood,
Which she with cursed hands had shed before;
There she halfe frantick hauing slaine her sonne,
Did shrowd her selfe like punishment to shonne.
Here also playing on the grassy greene,
Woodgods, and Satyres, and swift Dryades,
With many Fairies oft were dauncing seene.
Not so much did Dan Orpheus represse,
The streames of Hebrus with his songs I weene,
As that faire troupe of woodie Goddesses
Staied thee, (O Peneus) powring foorth to thee,
From cheereful lookes great mirth & gladsome glee.
The verie nature of the place, resounding
With gentle murmure of the breathing ayre,
A pleasant bowre with all delight abounding
In the fresh shadowe did for them prepayre,
To rest their limbs with wearines redounding.
For first the high Plaine trees with braunches faire,
Out of the lowly vallies did arise,
And high shoote vp their heads into the skyes.
And them amongst the wicked Lotos grew,
Wicked, for holding guilefully away
Vlysses men, whom rapt with sweetnes new,
Taking to hoste, it quite from him did stay,
And eke those trees, in whose transformed hew
The Sunnes sad daughters waylde the rash decay
Of Phaeton, whose limbs with lightning rent,
They gathering vp, with sweete teares did lament.
And that same tree, in which Demophoon,
By his disloyalty lamented sore,
Eternall hurte left vnto many one:
Whom als accompanied the Oke, of yore
Through fatall charmes transformd to such an one:
The Oke, whose Acornes were our foode, before
That Ceres seede of mortall men were knowne,
Which first Triptoleme taught how to be sowne.
Here also grew the rougher rinded Pine,
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The great Argoan ships braue ornament
Whom golden Fleece did make an heauenly signe;
Which coueting, with his high tops extent,
To make the mountaines touch the starres diuine,
Decks all the forrest with embellishment,
And the blacke Holme that loues the watrie vale,
And the sweete Cypresse signe of deadly bale.
Emongst the rest the clambring Yuie grew,
Knitting his wanton armes with grasping hold,
Least that the Poplar happely should rew
Her brothers strokes, whose boughes she doth enfold
With her lythe twigs, till they the top survew,
And paint with pallid greene her buds of gold.
Next did the Myrtle tree to her approach,
Not yet vnmindfull of her olde reproach.
But the small Birds in their wide boughs embowring,
Chaunted their sundrie tunes with sweete consent,
And vnder them a siluer Spring forth powring
His trickling streames, a gentle murmure sent;
Thereto the frogs, bred in the slimie scowring
Of the moist moores, their iarring voyces bent;
And shrill grashoppers chirped them around:
All which the ayrie Echo did resound.
In this so pleasant place this Shepheards flocke
Lay euerie where, their wearie limbs to rest,
On euerie bush, and euerie hollow rocke
Where breathe on them the whistling wind mote best;
The whiles the Shepheard self tending his stocke,
Sate by the fountaine side, in shade to rest,
Where gentle slumbring sleep opressed him,
Displaid on ground, and seized euerie lim.
Of trecherie or traines nought tooke he keep,
But looslie on the grassie greene dispredd,
His dearest life did trust to careles sleep;
Which weighing down his drouping drowsie hedd,
In quiet rest his molten heart did steep,
Deuoid of care, and feare of all falsehedd:
Had not inconstant fortune, bent to ill,
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Bid strange mischance his quietnes to spill.
For at his wonted time in that same place
An huge great Serpent all with speckles pide,
To drench himselfe in moorish slime did trace,
There from the boyling heate himselfe to hide:
He passing by with rolling wreathed pace,
With brandisht tongue the emptie aire did gride,
And wrapt his scalie boughts with fell despight,
That all things seem'd appalled at his sight.
Now more and more hauing himself enrolde,
His glittering breast he lifteth vp on hie,
And with proud vaunt his head aloft doth holde;
His creste aboue spotted with purple die,
On euerie side did shine like scalie golde,
And his bright eyes glauncing full dreadfullie,
Did seeme to flame out flakes of flashing fyre,
And with sterne lookes to threaten kindled yre.
Thus wise long time he did himselfe dispace
There round about, when as at last he spide
Lying along before him in that place,
That flocks grand Captaine, and most trustie guide:
Eftsoones more fierce in visage, and in pace,
Throwing his firie eyes on euerie side,
He commeth on, and all things in his way
Full stearnly rends, that might his passage stay.
Much he disdaines, that anie one should dare
To come vnto his haunt; for which intent
He inly burns, and gins straight to prepare
The weapons, which Nature to him hath lent:
Fellie he hisseth, and doth fiercely stare,
And hath his iawes with angrie spirits rent,
That all his tract with bloudie drops is stained,
And all his foldes are now in length outstrained.
Whom thus at point prepared, to preuent,
A little noursling of the humid ayre,
A Gnat vnto the sleepie Shepheard went,
And marking where his ey-lids twinckling rare,
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Shewd the two pearles, which sight vnto him lent,
Through their thin couerings appearing fayre,
His little needle there infixing deep,
Warnd him awake, from death himselfe to keep.
Wherewith enrag'd, he fiecely gan vpstart,
And with his hand him rashly bruzing, slewe
As in auengement of his heedles smart,
That streight the sprite out of his senses flew,
And life out of his members did depart:
When suddenly casting aside his vew,
He spide his foe with felonous intent,
And feruent eyes to his destruction bent.
All suddenly dismaid, and hartles quight,
He fled abacke, and catching hastie holde
Of a yong alder hard beside him pight,
It rent, and streight about him gan beholde,
What God or Fortune would assist his might.
But whether God or Fortune made him bold
Its hard to read: yet hardie will he had
To ouercome, that made him lesse adrad.
The scalie backe of that most hideous snake
Enwrapped round, oft faining to retire,
And oft him to assaile, he fiercely strake
Whereas his temples did his creast front tyre;
And for he was but slowe, did slowth off shake,
And gazing ghastly on (for feare and yre
Had blent so much his sense, that lesse he feard
Yet when he saw him slaine, himself he cheard.
By this the night forth from the darksome bowre
Of Herebus her teemed steedes gan call,
And laesie Vesper in his timelie howre
From golden Oeta gan proceede withall;
Whenas the Shepheard after this sharpe stowre,
Seeing the doubled shadowes low to fall,
Gathering his straying flocke, does homeward fare,
And vnto rest his wearie ioynts prepare.
Into whose sense so soone as lighter sleepe
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Was entered, and now loosing euerie lim,
Sweete slumbring deaw in carelessenesse did steepe,
The Image of that Gnat appeard to him,
And in sad tearmes gan sorrowfully weepe,
With greislie countenaunce and visage grim,
Wailing the wrong which he had done of late,
In steed of good hastning his cruell fate.
Said he, what haue I wretch deseru'd, that thus
Into this bitter bale I am outcast,
Whilest that thy life more deare and precious
Was than mine owne, so long as it did last?
I now in lieu of paines so gracious,
am tost in th' ayre with euerie windie blast:
Thou safe deliuered from sad decay,
Thy careles limbs in loose sleep dost display.
So liuest thou, but my poore wretched ghost
Is forst to ferrie ouer Lethes Riuer,
And spoyld of Charon too and fro am tost.
Seest thou, how all places quake and quiuer
Lightned with deadly lamps on euerie post?
Tisiphone each where doth shake and shiuer
Her flaming fire brond, encountring me,
Whose lockes vncombed cruell adders be.
And Cerberus, whose many mouthes doo bay,
And barke out flames, as if on fire he fed;
Adowne whose necke in terrible array,
Ten thousand snakes cralling about his hed
Doo hang in heapes, that horribly affray,
And bloodie eyes do glister firie red;
He oftentimes me dreadfullie doth threaten,
With painfull torments to be sorely beaten.
Ay me, that thankes so much should faile of meed,
For that I thee restor'd to life againe,
Euen from the doore of death and deadlie dreed.
Where then is now the guerdon of my paine?
Where the reward of my so piteous deed?
The praise of pitie vanisht is in vaine,
And th' antique faith of Iustice long agone
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Out of the land is fled away and gone.
I saw anothers fate approaching fast,
And left mine owne his safetie to tender;
Into the same mishap I now am cast,
And shun'd destruction doth destruction render;
Not vnto him that neuer hath trespast,
But punishment is due to the offender.
Yet long destruction be the punishment,
So long as thankfull will may it relent.
I carried am into waste wildernesse,
Waste wildernes, amongst Cymerian shades,
Where endles paines and hideous heauinesse
Is round about me heapt in darksome glades.
For there huge Othos sits in sad distresse,
Fast bound with serpents that him oft inuades;
Far of beholding Ephialtes tide,
Which once assai'd to burne this world so wide.
And there is mournfull Tityus mindefull yet
Of thy displeasure, O Latona faire;
Displeasure too implacable was it,
That made him meat for wild foules of the ayre:
Much do I feare among such fiends to sit;
Much do I feare back to them to repayre,
To the black shadowes of the Stygian shore,
Where wretched ghosts sit wailing euermore.
There next the vtmost brinck doth he abide,
That did the bankets of the Gods bewray,
Whose throat through thirst to nought nigh being dride
His sense to seeke for ease turnes euery way:
And he that in auengement of his pride,
For scorning to the sacred Gods to pray,
Against a mountaine rolls a mighty stone,
Calling in vaine for rest, and can haue none.
Go ye with them, go cursed damosells,
Whose bridale torches foule Erynnis tynde,
And Hymen at your Spousalls sad, foretells
Tydings of death and massacre vnkinde:
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With them that cruell Colchid mother dwells,
The which conceiu'd in her reuengefull minde,
With bitter woundes her owne deere babes to slay,
And murdred troupes vpon great heapes to lay.
There also those two Pandionian maides,
Calling on Itis, Itis euermore,
Whom wretched boy they slew with guiltie blades;
For whome the Thracian king lamenting sore,
Turn'd to a Lapwing, fowlie them vpbraydes,
And fluttering round about them still does sore;
There now they all eternally complaine
Of others wrong, and suffer endles paine.
But the two brethren borne of Cadmus blood,
Whilst each does for the Soueraignty contend,
Blinde through ambition, and with vengeance wood
Each doth against the others bodie bend
His cursed steele, of neither well withstood,
And with wide wounds their carcases doth rend;
That yet they both doe mortall foes remaine,
Sith each with brothers bloudie hands was slaine.
Ah (waladay) there is no end of paine,
Nor chaunge of labour may intreated bee:
Yet I beyond all these am carried faine,
Where others powers farre different I see,
And must passe ouer to th' Elisian plaine:
There grim Persephone encountring mee,
Doth vrge her fellowFuries earnestly,
With their bright firebronds me to terrifie.
There chast Alceste liues inuiolate,
Free from all care, for that her husbands daies
She did prolong by changing fate for fate,
Lo there liues also the immortall praise
Of womankinde, most faithfull to her mate,
Penelope: and from her farre awayes
A rulesse rout of yongmen, which her woo'd
All slaine with darts, lie wallowed in their blood.
And sad Eurydice thence now no more
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Must turne to life, but there detained bee,
For looking back, being forbid before:
Yet was the guilt thereof, Orpheus, in thee.
Bold sure he was, and worthie spirite bore,
That durst those lowest shadowes goe to see,
And could beleeue that anie thing could please
Fell Cerberus, or Stygian powres appease.
Ne feard the burning waues of Phlegeton,
Nor those same mournfull kingdomes compassed
With rustie horrour and fowle fashion,
And deep digd vawtes, and Tartar couered
With bloodie night, and darke confusion,
And iudgement seates, whose Iudge is deadlie dred,
A iudge, that after death doth punish sore
The faults, which life hath trespassed before.
But valiant fortune made Dan Orpheus bolde:
For the swift running riuers still did stand,
And the wilde beasts their furie did withhold,
To follow Orpheus musicke through the land:
And th' Okes deep grounded in the earthly molde
Did moue, as if they could him vnderstand;
And the shrill woods, which were of sense bereau'd,
Through their hard barke his siluer sound receau'd.
And eke the Moone her hastie steedes did stay,
Drawing in teemes along the starrie skie,
And didst (ô monthly Virgin) thou delay
Thy nightly course, to heare his melodie?
The same was able with like louely lay
The Queene of hell to moue as easily,
To yeeld Eurydice vnto her fere,
Backe to be borne, though it vnlawfull were.
She (Ladie) hauing well before approoued,
The feends to be too cruell and seuere,
Obseru'd th' appointed way, as her behooued,
Ne euer did her ey-sight turne arere,
Ne euer spake, ne cause of speaking mooued:
But cruell Orpheus thou much crueller,
Seeking to kisse her, brok'st the Gods decree,
445
And thereby mad'st her euer damn'd to be.
Ah but sweete loue of pardon worthie is,
And doth deserue to haue small faults remitted;
If Hell at least things lightly done amis
Knew how to pardon, when ought is omitted:
Yet are ye both receiued into blis,
And to the seates of happie soules admitted.
And you, beside the honourable band
Of great heroës doo in order stand.
There be the two stout sonnes of Aeacus,
Fierce Peleus, and the hardie Telamon.
Both seeming now full glad and ioyeous
Through their Syres dreadfull iurisdiction,
Being the Iudge of all that horrid hous:
And both of them by strange occasion,
Renown'd in choyce of happie marriage
Through Venus grace, and vertues cariage.
For th'one was rauisht of his owne bondmaide,
The faire Ixione captiu'd from Troy:
But th' other was with Thetis loue assaid,
Great Nereus his daughter, and his ioy.
On this side them there is a yongman layd,
Their match in glorie, mightie, fierce and coy;
That from th' Argolick ships, with furious yre,
Bett back the furie of the Troian fyre.
O who would not recount the strong diuorces
Of that great warre, which Troianes oft behelde,
And oft beheld the warlike Greekish forces,
When Teucrian soyle with bloodie riuers swelde,
And wide Sigæan shores were spred with corses,
And Simois and Xanthus blood out welde,
Whilst Hector raged with outragious minde,
Flames, weapons, wounds, in Greeks fleete to haue tynde.
For Ida selfe, in ayde of that fierce fight,
Out of her mountaines ministred supplies,
And like a kindly nourse, did yeeld (for spight)
Store of firebronds out of her nourseries,
446
Vnto her foster children that they might
Inflame the Nauie of their enemies,
And all the Rhætean shore to ashes turne,
Where lay the ships, which they did seeke to burne.
Gainst which the noble sonne of Telamon
Opposd' himselfe, and thwarting his huge shield,
Them battell bad, gainst whom appeard anon
Hector, the glorie of the Troian field:
Both fierce and furious in contention
Encountred, that their mightie strokes so shrild,
As the great clap of thunder, which doth ryue
The ratling heauens, and cloudes asunder dryue.
So th' one with fire and weapons did contend
To cut the ships, from turning home againe
To Argos, th' other stroue for to defend
The force of Vulcane with his might and maine.
Thus th'one Aecide did his fame extend:
But th' other ioy'd, that on the Phrygian playne
Hauing the blood of vanquisht Hector shedd,
He compast Troy thrice with his bodie dedd.
Againe great dole on either partie grewe,
That him to death vnfaithfull Paris sent,
And also him that false Vlysses slewe,
Drawne into danger through close ambushment:
Therefore from him Laërtes sonne his vewe
Doth turne aside, and boasts his good euent
In working of Strymonian Rhæsus fall,
And efte in Dolonsslye surprysall.
Againe the dreadfull Cycones him dismay,
And blacke Læstrigones, a people stout:
Then greedie Scilla, vnder whom there bay
Manie great bandogs, which her gird about:
Then doo the Aetnean Cyclops him affray,
And deep Charybdis gulphing in and out:
Lastly the squalid lakes of Tartarie,
And griesly Feends of hell him terrifie.
There also goodly Agamemnon bosts,
447
The glorie of the stock of Tantalus,
And famous light of all the Greekish hosts,
Vnder whose conduct most victorious,
The Dorick flames consum'd the Iliack posts.
Ah but the Greekes themselues more dolorous,
To thee, ô Troy, paid penaunce for thy fall,
In th' Hellespont being nigh drowned all.
Well may appeare by proofe of their mischaunce,
The chaungefull turning of mens slipperie state,
That none, whom fortune freely doth aduaunce,
Himselfe therefore to heauen should eleuate:
For loftie type of honour through the glaunce
Of enuies dart, is downe in dust prostrate;
And all that vaunts in worldly vanitie,
Shall fall through fortunes mutabilitie.
Th' Argolicke power returning home againe,
Enricht with spoyes of th' Ericthonian towre,
Did happie winde and weather entertaine,
And with good speed the fomie billowes scowre:
No signe of storme, no feare of future paine,
Which soone ensued them with heauie stowre.
Nereïs to the Seas a token gaue,
The whiles their crooked keeles the surges claue.
Suddenly, whether through the Gods decree,
Or haplesse rising of some froward starre,
The heauens on euerie side enclowded bee:
Black stormes and fogs are blowen vp from farre,
That now the Pylote can no loadstarre see,
But skies and seas doo make most dreadfull warre;
The billowes striuing to the heauens to reach,
And th' heauens striuing them for to impeach.
And in auengement of their bold attempt,
Both Sun and starres and all the heauenly powres
Conspire in one to wreake their rash contempt,
And downe on them to fall from highest towres:
The skie in pieces seeming to be rent,
Throwes lightning forth, & haile, & harmful showres
That death on euerie side to them appeares
448
In thousand formes, to worke more ghastly feares.
Some in the greedie flouds are sunke and drent,
Some on the rocks of Caphareus are throwne;
Some on th' Euboick Cliffs in pieces rent;
Some scattred on the Hercæan shores vnknowne;
And manie lost, of whom no moniment
Remaines,
nor memorie is to be showne:
Whilst all the purchase of the Phrigian pray
Tost on salt billowes, round about doth stray.
Here manie other like Heroës bee,
Equall in honour to the former crue,
Whom ye in goodly seates may placed see,
Descended all from Rome by linage due,
From Rome, that holds the world in souereigntie,
And doth all Nations vnto her subdue:
Here Fabij and Decij doo dwell,
Horatij that in vertue did excell.
And here the antique fame of stout Camill
Doth euer liue, and constant Curtius,
Who stifly bent his vowed life to spill
For Countreyes health, a gulph most hideous
Amidst the Towne with his owne corps did fill,
T' appease the powers; and prudent Mutius,
Who in his flesh endur'd the scorching flame,
To daunt his foe by ensample of the same.
And here wise Curius, companion
Of noble vertues, liues in endles rest;
And stout Flaminius, whose deuotion
Taught him the fires scorn'd furie to detest;
And here the praise of either Scipion
Abides in highest place aboue the best,
To whom the ruin'd walls of Carthage vow'd,
Trembling their forces, sound their praises lowd.
Liue they for euer through their lasting praise:
But I poore wretch am forced to retourne
To the sad lakes, that Phoebus sunnie rayes
449
Doo neuer see, where soules doo alwaies mourne,
And by the wayling shores to waste my dayes,
Where Phlegeton with quenchles flames doth burne;
By which iust Minos righteous soules doth seuer
From wicked ones, to liue in blisse for euer.
Me therefore thus the cruell fiends of hell
Girt with long snakes, and thousand yron chaynes,
Through doome of that their cruell Iudge, compell
With bitter torture and impatient paines,
Cause of my death, and iust complaint to tell.
For thou art he, whom my poore ghost complaines
To be the author of her ill vnwares,
That careles hear'st my intollerable cares.
Them therefore as bequeathing to the winde,
I now depart, returning to thee neuer,
And leaue this lamentable plaint behinde.
But doo thou haunt the soft downe rolling riuer,
And wilde greene woods, and fruitful pastures minde,
And let the flitting aire my vaine words seuer.
Thus hauing said, he heauily departed
With piteous crie, that anie would haue smarted.
Now, when the sloathful fit of lifes sweete rest
Had left the heauie Shepheard, wondrous cares
His inly grieued minde full sore opprest;
That balefull sorrow he no longer beares,
For that Gnats death, which deeply was imprest:
But bends what euer power his aged yeares
Him lent, yet being such, as through their might
He lately slue his dreadfull foe in fight.
By that same Riuer lurking vnder greene,
Eftsoones he gins to fashion forth a place,
And squaring it in compasse well beseene,
There plotteth out a tombe by measured space:
His yron headed spade tho making cleene,
To dig vp sods out of the flowrie grasse,
His worke he shortly to good purpose brought,
Like as he had conceiu'd it in his thought.
450
An heape of earth he hoorded vp on hie,
Enclosing it with banks on euerie side,
And thereupon did raise full busily
A little mount, of greene turffs edifide;
And on the top of all, that passers by
Might it behold, the toomb he did provide
Of smoothest marble stone in order set,
That neuer might his luckie scape forget.
And round about he taught sweete flowres to growe,
The Rose engrained in pure scarlet die,
The Lilly fresh, and Violet belowe,
The Marigolde, and cherefull Rosemarie,
The Spartan Mirtle, whence sweet gumb does flowe,
The purple Hyacinthe, and fresh Costmarie,
And Saffron sought for in Cilician soyle,
And Lawrell th' ornament of Phoebus toyle.
Fresh Rhododaphne, and the Sabine flowre
Matching the wealth of th' auncient Frankincence,
And pallid Yuie, building of his owne bowre,
And Box yet mindfull of his olde offence,
Red Amaranthus, lucklesse Paramour,
Oxeye still greene, and bitter Patience;
Ne wants there pale Narcisse, that in a well
Seeing his beautie, in loue with it fell,
And whatsoeuer other flowre of worth,
And whatso other hearb of louely hew
The iouyous Spring out of the ground brings forth,
To cloath her selfe in colours fresh and new;
He planted there, and reard a mount of earth,
In whose high front was writ as doth ensue.
To thee, small Gnat, in lieu of his life saued,
The Shepheard hath thy deaths record engraued.
~ Edmund Spenser,
142:Erle of Tolous
Jhesu Cryste, yn Trynyté,
Oonly God and persons thre,
Graunt us wele to spede,
And gyf us grace so to do
That we may come thy blys unto,
On Rode as thou can blede!
Leve lordys, y schall you telle
Of a tale, some tyme befelle
Farre yn unknowthe lede:
How a lady had grete myschefe,
And how sche covyrd of hur grefe;
Y pray yow take hede!
Some tyme there was in Almayn
An Emperrour of moche mayn;
Syr Dyoclysyan he hyght;
He was a bolde man and a stowte;
All Chrystendome of hym had dowte,
So stronge he was in fyght;
He dysheryted many a man,
And falsely ther londys wan,
Wyth maystry and wyth myght,
Tyll hyt befelle upon a day,
A warre wakenyd, as y yow say,
Betwene hym and a knyght.
The Erle of Tollous, Syr Barnard,
The Emperrour wyth hym was harde,
And gretly was hys foo.
He had rafte owt of hys honde
Three hundred poundys worth be yere of londe:
Therfore hys herte was woo.
He was an hardy man and a stronge,
And sawe the Emperour dyd hym wronge,
And other men also;
He ordeyned hym for batayle
Into the Emperours londe, saun fayle;
And there he began to brenne and sloo.
79
Thys Emperour had a wyfe,
The fayrest oon that evyr bare lyfe,
Save Mary mekyll of myght,
And therto gode in all thynge,
Of almesdede and gode berynge,
Be day and eke be nyght;
Of hyr body sche was trewe
As evyr was lady that men knewe,
And therto moost bryght.
To the Emperour sche can say:
'My dere lorde, y you pray,
Delyvyr the Erle hys ryght.'
'Dame,' he seyde, 'let that bee;
That day schalt thou nevyr see,
Yf y may ryde on ryght,
That he schall have hys londe agayne;
Fyrste schall y breke hys brayne,
Os y am trewe knyght!
He warryth faste in my londe;
I schall be redy at hys honde
Wythyn thys fourteen nyght!'
He sente abowte everywhare,
That all men schulde make them yare
Agayne the Erle to fyght.
He let crye in every syde,
Thorow hys londe ferre and wyde,
Bothe in felde and towne,
All that myght wepon bere,
Sworde, alablast, schylde, or spere,
They schoulde be redy bowne;
The Erle on hys syde also
Wyth forty thousand and moo
Wyth spere and schylde browne.
A day of batayle there was sett;
In felde when they togedur mett,
Was crakydde many a crowne.
The Emperour had bataylys sevyn;
He spake to them wyth sterne stevyn
And sayde, so mot he thryve,
80
'Be ye now redy for to fyght,
Go ye and bete them downe ryght
And leveth non on lyve;
Loke that none raunsonyd bee
Nothyr for golde ne for fee,
But sle them wyth swerde and knyfe!'
For all hys boste he faylyd gyt;
The Erle manly hym mett,
Wyth strokys goode and ryfe.
They reryd batayle on every syde;
Bodely togedyr can they ryde,
Wyth schylde and many a spere;
They leyde on faste as they were wode,
Wyth swerdys and axes that were gode;
Full hedeous hyt was to here.
There were schyldys and schaftys schakydde,
Hedys thorogh helmys crakydde,
And hawberkys all totore.
The Erle hymselfe an axe drowe;
An hundred men that day he slowe,
So wyght he was yn were!
Many a stede there stekyd was;
Many a bolde baron in that place
Lay burlande yn hys own blode.
So moche blode there was spylte,
That the feld was ovyrhylte
Os hyt were a flode.
Many a wyfe may sytt and wepe,
That was wonte softe to slepe,
And now can they no gode.
Many a body and many a hevyd,
Many a doghty knyght there was levyd,
That was wylde and wode.
The Erle of Tollous wan the felde;
The Emperour stode and behelde:
Wele faste can he flee
To a castell there besyde.
Fayne he was hys hedde to hyde,
And wyth hym Erlys thre;
81
No moo forsothe scapyd away,
But they were slayn and takyn that day:
Hyt myght non othyr bee.
The Erle tyll nyght folowed the chace,
And sythen he thanked God of hys grace,
That syttyth in Trynyté.
There were slayne in that batayle
Syxty thousand, wythowte fayle,
On the Emperours syde;
Ther was takyn thre hundred and fyfty
Of grete lordys, sekyrly,
Wyth woundys grymly wyde;
On the Erlys syde ther were slayne
But twenty, sothely to sayne,
So boldely they can abyde!
Soche grace God hym sende
That false quarell cometh to evell ende
For oght that may betyde.
Now the Emperour ys full woo:
He hath loste men and londe also;
Sore then syghed hee;
He sware be Hym that dyed on Rode,
Mete nor drynke schulde do hym no gode,
Or he vengedde bee.
The Emperes seyde, 'Gode lorde,
Hyt ys better ye be acorde
Be oght that y can see;
Hyt ys grete parell, sothe to telle,
To be agayne the ryght quarell;
Be God, thus thynketh me!'
'Dame,' seyde the Emperoure,
'Y have a grete dyshonoure;
Therfore myn herte ys woo;
My lordys be takyn, and some dede;
Therfore carefull ys my rede:
Sorowe nye wyll me sloo.'
Then seyde Dame Beulybon:
'Syr, y rede, be Seynt John,
Of warre that ye hoo;
82
Ye have the wronge and he the ryght,
And that ye may see in syght,
Be thys and othyr moo.'
The Emperour was evyll payde:
Hyt was sothe the lady sayde;
Therfore hym lykyd ylle,
He wente awey and syghed sore;
Oon worde spake he no more,
But held hym wonder stylle.
Leve we now the Emperour in thoght:
Game ne gle lyked hym noght,
So gretly can he grylle!
And to the Erle turne we agayn,
That thanked God wyth all hys mayn,
That grace had sende hym tylle.
The Erle Barnard of Tollous
Had fele men chyvalrous
Takyn to hys preson;
Moche gode of them he hadde;
Y can not telle, so God me gladde,
So grete was ther raunsome!
Among them alle had he oon,
Was grettest of them everychon,
A lorde of many a towne,
Syr Trylabas of Turky
The Emperour hym lovyd, sekurly,
A man of grete renowne.
So hyt befell upon a day
The Erle and he went to play
Be a rever syde.
The Erle seyde to Trylabas,
'Telle me, syr, for Goddys grace,
Of a thyng that spryngyth wyde,
That youre Emperour hath a wyfe,
The fayrest woman that ys on lyfe,
Of hewe and eke of hyde.
Y swere by boke and by belle,
Yf sche be so feyre as men telle,
Mekyll may be hys pryde.'
83
Then sayde that lord anon ryght,
'Be the ordre y bere of knyght,
The sothe y schall telle the:
To seeke the worlde more and lesse,
Bothe Crystendome and hethynnesse,
Ther ys none so bryght of blee.
Whyte as snowe ys hur coloure;
Hur rudde ys radder then the rose-floure,
Yn syght who may hur see;
All men that evyr God wroght
Myght not thynke nor caste in thoght
A fayrer for to bee.'
Then seyde the Erle, 'Be Goddys grace,
Thys worde in mornyng me mas.
Thou seyest sche ys so bryght;
Thy raunsom here y the forgeve,
My helpe, my love, whyll y leve
Therto my trowthe y plyght,
So that thou wylt brynge me
Yn safegarde for to bee,
Of hur to have a syght,
An hundred pownde, wyth grete honoure,
To bye the horses and ryche armoure,
Os y am trewe knyght!'
Than answeryd Syr Trylabas,
'Yn that covenaunt in thys place
My trowthe y plyght thee;
Y schall holde thy forward gode
To brynge the, wyth mylde mode,
In syght hur for to see;
And therto wyll y kepe counsayle
And nevyr more, wythowte fayle,
Agayne yow to bee;
Y schall be trewe, be Goddys ore,
To lose myn own lyfe therfore;
Hardely tryste to mee!'
The Erle answeryd wyth wordys hende:
'Y tryste to the as to my frende,
84
Wythowte any stryfe;
Anon that we were buskyd yare,
On owre jurney for to fare,
For to see that wyfe;
Y swere be God and Seynt Andrewe,
Yf hyt be so y fynde the trewe,
Ryches schall be to the ryfe.'
They lettyd nothyr for wynde not wedur, 1
But forthe they wente bothe togedur,
Wythowte any stryfe.
These knyghtys nevyr stynte nor blanne,
Tyll to the cyté that they wan,
There the Emperes was ynne.
The Erle hymselfe for more drede
Cladde hym in armytes wede,
Thogh he were of ryche kynne,
For he wolde not knowen bee.
He dwellyd there dayes three
And rested hym in hys ynne.
The knyght bethoght hym, on a day,
The gode Erle to betray;
Falsely he can begynne.
Anone he wente in a rese
To chaumbur to the Emperes,
And sett hym on hys knee;
He seyde, 'Be Hym that harowed helle,
He kepe yow fro all parelle,
Yf that Hys wylle bee!'
'Madam,' he seyde, 'be Jhesus,
Y have the Erle of Tollous;
Oure moost enemye ys hee.'
'Yn what maner,' the lady can say,
'Ys he comyn, y the pray?
Anone telle thou me.'
'Madam, y was in hys preson;
He hath forgevyn me my raunsom,
Be God full of myght And all ys for the love of the!
The sothe ys, he longyth yow to see,
85
Madam, onys in syght!
And hundred pownde y have to mede,
And armour for a nobull stede;
Forsothe y have hym hyght
That he schall see yow at hys fylle,
Ryght at hys owne wylle;
Therto my trowthe y plyght.
Lady, he ys to us a foo;
Therfore y rede that we hym sloo;
He hath done us gret grylle.'
The lady seyde, 'So mut y goo,
Thy soule ys loste yf thou do so;
Thy trowthe thou schalt fulfylle,
Sythe he forgaf the thy raunsom
And lowsydd the owt of preson,
Do away thy wyckyd wylle!
To-morne when they rynge the masbelle,
Brynge hym into my chapelle,
And thynke thou on no false sleythe;
There schall he see me at hys wylle,
Thy covenaunt to fulfylle;
Y rede the holde thy trowthe!
Certys, yf thou hym begyle,
Thy soule ys in grete paryle,
Syn thou haste made hym othe;
Certys, hyt were a traytory,
For to wayte hym wyth velany;
Me thynkyth hyt were rowthe!'
The knyght to the Erle wente;
Yn herte he helde hym foule schente
For hys wyckyd thoght.
He seyde, 'Syr, so mote y the,
Tomorne thou schalt my lady see;
Therfore, dysmay the noght:
When ye here the masbelle,
Y schall hur brynge to the chapelle;
Thedur sche schall be broght.
Be the oryall syde stonde thou stylle;
Then schalt thou see hur at thy wylle,
86
That ys so worthyly wroght.'
The Erle sayde, 'Y holde the trewe,
And that schall the nevyr rewe,
As farre forthe as y may.'
Yn hys herte he waxe gladde:
'Fylle the wyne,' wyghtly he badde,
'Thys goyth to my pay!'
There he restyd that nyght;
On the morne he can hym dyght
Yn armytes array;
When they ronge to the masse,
To the chapell conne they passe,
To see that lady gay.
They had stonden but a whyle,
The mowntaunse of halfe a myle,
Then came that lady free;
Two erlys hur ladde;
Wondur rychely sche was cladde,
In golde and ryche perré.
Whan the Erle sawe hur in syght,
Hym thoght sche was as bryght
Os blossome on the tree;
Of all the syghtys that ever he sye,
Raysyd nevyr none hys herte so hye,
Sche was so bryght of blee!
Sche stode stylle in that place
And schewed opynly hur face
For love of that knyght.
He beheld ynly hur face;
He sware there be Goddys grace,
He sawe nevyr none so bryght.
Hur eyen were gray as any glas;
Mowthe and nose schapen was
At all maner ryght;
Fro the forhedde to the too,
Bettur schapen myght non goo,
Nor none semelyer yn syght.
Twyes sche turnyd hur abowte
87
Betwene the Erlys that were stowte,
For the Erle schulde hur see.
When sche spake wyth mylde stevyn,
Sche semyd an aungell of hevyn,
So feyre sche was of blee!
Hur syde longe, hur myddyll small;
Schouldurs, armes therwythall,
Fayrer myght non bee;
Hur hondys whyte as whallys bonne,
Wyth fyngurs longe and ryngys upon;
Hur nayles bryght of blee.
When he had beholden hur welle,
The lady wente to hur chapell,
Masse for to here;
The Erle stode on that odur syde;
Hys eyen fro hur myght he not hyde,
So lovely sche was of chere!
He seyde, 'Lorde God, full of myght,
Leve y were so worthy a knyght,
That y myght be hur fere,
And that sche no husbonde hadde,
All the golde that evyr God made
To me were not so dere!'
When the masse come to ende,
The lady, that was feyre and hende,
To the chaumbur can sche fare;
The Erle syghed and was full woo
Owt of hys syght when sche schulde goo;
Hys mornyng was the mare.
The Erle seyde, 'So God me save,
Of hur almes y wolde crave,
Yf hur wylle ware;
Myght y oght gete of that free,
Eche a day hur to see
Hyt wolde covyr me of my care.' 2
The Erle knelyd down anon ryght
And askyd gode, for God allmyght,
That dyed on the tree.
The Emperes callyd a knyght:
88
'Forty floranse that ben bryght,
Anone brynge thou mee.'
To that armyte sche hyt payde;
Of hur fyngyr a rynge she layde
Amonge that golde so free;
He thankyd hur ofte, as y yow say.
To the chaumbyr wente that lady gay,
There hur was leveste to bee.
The Erle wente home to hys ynnys,
And grete joye he begynnys
When he founde the rynge;
Yn hys herte he waxe blythe
And kyssyd hyt fele sythe,
And seyde, 'My dere derlynge,
On thy fyngyr thys was!
Wele ys me, y have thy grace
Of the to have thys rynge!
Yf evyr y gete grace of the Quene
That any love betwene us bene,
Thys may be our tokenyng.'
The Erle, also soone os hyt was day,
Toke hys leve and wente hys way
Home to hys cuntré;
Syr Trylabas he thanked faste:
'Of thys dede thou done me haste,
Well qwyt schall hyt bee.'
They kyssyd togedur as gode frende;
Syr Trylabas home can wende,
There evell mote he thee!
A traytory he thoght to doo
Yf he myght come thertoo;
So schrewde in herte was hee!
Anon he callyd two knyghtys,
Hardy men at all syghtys;
Bothe were of hys kynne.
'Syrs,' he seyde, 'wythowt fayle,
Yf ye wyl do be my counsayle,
Grete worschyp schulde ye wynne;
Knowe ye the Erle of Tollous?
89
Moche harme he hath done us;
Hys boste y rede we blynne;
Yf ye wyll do aftur my redde,
Thys day he schall be dedde,
So God save me fro synne!'
That oon knyght Kaunters, that odur Kaym;
Falser men myght no man rayme,
Certys, then were thoo;
Syr Trylabas was the thrydde;
Hyt was no mystur them to bydde
Aftur the Erle to goo.
At a brygge they hym mett;
Wyth harde strokes they hym besett,
As men that were hys foo;
The Erle was a man of mayn:
Faste he faght them agayne,
And soone he slew two.
The thrydde fledde and blewe owt faste;
The Erle ovyrtoke hym at the laste:
Hys hedd he clofe in three.
The cuntrey gedryrd abowte hym faste,
And aftur hym yorne they chaste:
An hundred there men myght see.
The Erle of them was agaste:
At the laste fro them he paste;
Fayne he was to flee;
Fro them he wente into a waste;
To reste hym there he toke hys caste:
A wery man was hee.
All the nyght in that foreste
The gentyll Erle toke hys reste:
He had no nodur woon.
When hyt dawed, he rose up soone
And thankyd God that syttyth in trone,
That he had scapyd hys foon;
That day he travaylyd many a myle,
And ofte he was in grete parylle,
Be the way os he can gone,
Tyll he come to a fayre castell,
90
There hym was levyst to dwelle,
Was made of lyme and stone.
Of hys comyng hys men were gladde.
'Be ye mery, my men,' he badde,
'For nothyng ye spare;
The Emperour, wythowte lees,
Y trowe, wyll let us be in pees.
And warre on us no mare.'
Thus dwellyd the Erle in that place
Wyth game, myrthe, and grete solase,
Ryght os hym levyst ware.
Let we now the Erle alloon,
And speke we of Dame Beulyboon,
How sche was caste in care.
The Emperoure lovyd hys wyfe
Also so moche os hys own lyfe,
And more, yf he myght;
He chose two knyghtys that were hym dere,
Whedur that he were ferre or nere,
To kepe hur day and nyght.
That oon hys love on hur caste:
So dud the todur at the laste,
Sche was feyre and bryght!
Nothyr of othyr wyste ryght noght,
So derne love on them wroght,
To dethe they were nere dyght.
So hyt befell upon a day,
That oon can to that othyr say,
'Syr, also muste y thee,
Methynkyth thou fadyste all away,
Os man that ys clongyn in clay,
So pale waxeth thy blee!'
Then seyde that other, 'Y make avowe,
Ryght so, methynketh, fareste thou,
Whysoevyr hyt bee;
Tell me thy cawse, why hyt ys,
And y schall telle the myn, ywys:
My trouthe y plyght to thee.'
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'Y graunte,' he seyde, 'wythowt fayle,
But loke hyt be trewe counsayle!'
Therto hys trowthe he plyght.
He seyde, 'My lady the Emperes,
For love of hur y am in grete dystresse;
To dethe hyt wyll me dyght.'
Then seyde that othyr, 'Certenly,
Wythowte drede, so fare y
For that lady bryght;
Syn owre love ys on hur sett,
How myght owre bale beste be bett?
Canste thou rede on ryght?'
Then seyde that othyr, 'Be Seynt John,
Bettur counsayle can y noon,
Methynkyth, then ys thys:
Y rede that oon of us twoo
Prevely to hyr goo
And pray hur of hur blys;
Y myselfe wyll go hyr tylle;
Yn case y may gete hur wylle,
Of myrthe schalt thou not mys;
Thou schalt take us wyth the dede:
Leste thou us wrye sche wyll drede,
And graunte the thy wylle, ywys.'
Thus they were at oon assent;
Thys false thefe forthe wente
To wytt the ladyes wylle.
Yn chaumbyr he founde hyr so free;
He sett hym downe on hys knee,
Hys purpose to fulfylle.
Than spake that lady free,
'Syr, y see now well be the,
Thou haste not all thy wylle;
On thy sekeness now y see;
Telle me now thy prevyté,
Why thou mornyst so stylle.'
'Lady,' he seyde, 'that durste y noght
For all the gode that evyr was wroght,
Be grete God invysybylle,
92
But on a booke yf ye wyll swere
That ye schull not me dyskere,
Then were hyt possybyll.'
Then seyde the lady, 'How may that bee?
That thou darste not tryste to mee,
Hyt ys full orybylle.
Here my trowthe to the y plyght:
Y schall heyle the day and nyght,
Also trewe as boke or belle.'
'Lady, in yow ys all my tryste;
Inwardely y wolde ye wyste
What payne y suffur you fore;
Y drowpe, y dare nyght and day;
My wele, my wytt ys all away,
But ye leve on my lore;
Y have yow lovyd many a day,
But to yow durste y nevyr say My mornyng ys the more!
But ye do aftur my rede,
Certenly, y am but dede:
Of my lyfe ys no store.'
Than answeryd that lovely lyfe:
'Syr, wele thou wottyst y am a wyfe:
My lorde ys Emperoure;
He chase the for a trewe knyght,
To kepe me bothe day and nyght
Undur thy socowre.
To do that dede yf y assente,
Y were worthy to be brente
And broght in grete doloure;
Thou art a traytour in thy sawe,
Worthy to be hanged and to-drawe
Be Mary, that swete floure!'
'A, madam!' seyde the knyght,
'For the love of God almyght,
Hereon take no hede!
Yn me ye may full wele tryste ay;
Y dud nothyng but yow to affray,
Also God me spede!
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Thynke, madam, youre trowthe ys plyght
To holde counsayle bothe day and nyght
Fully, wythowte drede;
Y aske mercy for Goddys ore!
Hereof yf y carpe more,
Let drawe me wyth a stede!'
The lady seyde, 'Y the forgeve;
Also longe os y leve,
Counsayle schall hyt bee;
Loke thou be a trewe man
In all thyng that thou can,
To my lorde so free.'
'Yys, lady, ellys dyd y wronge,
For y have servyd hym longe,
And wele he hath qwytt mee.'
Hereof spake he no mare,
But to hys felowe can he fare,
There evyll must they the!
Thus to hys felowe ys he gon,
And he hym frayned anon,
'Syr, how haste thou spedde?'
'Ryght noght,' seyde that othyr:
'Syth y was borne, lefe brothyr,
Was y nevyr so adredde;
Certys, hyt ys a boteles bale
To hur to touche soche a tale
At borde or at bedde.'
Then sayde that odur, 'Thy wytt ys thynne:
Y myselfe schall hur wynne:
Y lay my hedde to wedde!'
Thus hyt passyd ovyr, os y yow say,
Tyl aftur on the thrydde day
Thys knyght hym bethoght:
'Certys, spede os y may,
My ladyes wylle, that ys so gay,
Hyt schall be thorowly soght.'
When he sawe hur in beste mode,
Sore syghyng to hur he yode,
Of lyfe os he ne roght.
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'Lady,' he seyde, 'wythowte fayle,
But ye helpe me wyth yowre counsayle,
Yn bale am y broght.'
Sche answeryd full curtesly,
'My counsayle schall be redy.
Telle me how hyt ys;
When y wott worde and ende,
Yf my counsayle may hyt mende,
Hyt schall, so have y blysse!'
'Lady,' he seyde, 'y undurstonde
Ye muste holde up yowre honde
To holde counsayle, ywys.'
'Yys,' seyde the lady free,
'Thereto my trouthe here to the,
And ellys y dudde amys.'
'Madam,' he seyde, 'now y am in tryste;
All my lyfe thogh ye wyste,
Ye wolde me not dyskevere;
For yow y am in so grete thoght,
Yn moche bale y am broght,
Wythowte othe y swere;
And ye may full wele see,
How pale y am of blee:
Y dye nere for dere;
Dere lady, graunt me youre love,
For the love of God, that sytteth above,
That stongen was wyth a spere.'
'Syr,' sche seyde, 'ys that youre wylle?
Yf hyt were myne, then dyd y ylle;
What woman holdyst thou me?
Yn thy kepeyng y have ben:
What haste thou herde be me or sene
That touchyth to any velanye,
That thou in herte art so bolde
Os y were a hore or a scolde?
Nay, that schall nevyr bee!
Had y not hyght to holde counsayle,
Thou schouldest be honged, wythowt fayle,
Upon a galowe tree.'
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The knyght was nevyr so sore aferde
Sythe he was borne into myddyllerde,
Certys, os he was thoo.
'Mercy,' he seyde, 'gode madam!
Wele y wott y am to blame;
Therfore myn herte ys woo!
Lady, let me not be spylte;
Y aske mercy of my gylte!
On lyve ye let me goo.'
The lady seyde, 'Y graunte wele;
Hyt schall be counseyle, every dele,
But do no more soo.'
Now the knyght forthe yede
And seyde, 'Felowe, y may not spede.
What ys thy beste redde?
Yf sche telle my lorde of thys,
We be but dedde, so have y blys:
Wyth hym be we not fedde.
Womans tonge ys evell to tryste;
Certys, and my lorde hyt wyste,
Etyn were all owre bredde.
Felow, so mote y ryde or goo,
Or sche wayte us wyth that woo,
Hurselfe schall be dedde!'
'How myght that be?' that othur sayde;
'Yn herte y wolde be wele payde,
Myght we do that dede.'
'Yys, syr,' he seyde, 'so have y roo,
Y schall brynge hur wele thertoo;
Therof have thou no drede.
Or hyt passe dayes three,
In mekyll sorowe schall sche bee:
Thus y schall qwyte hur hur mede.'
Now are they bothe at oon assente
In sorow to brynge that lady gente:
The devell mote them spede!
Sone hyt drowe toward nyght;
To soper they can them dyght,
96
The Emperes and they all;
The two knyghtys grete yapys made,
For to make the lady glade,
That was bothe gentyll and small;
When the sopertyme was done,
To the chaumbyr they went soone,
Knyghtys cladde in palle
They daunsed and revelyd, os they noght dredde,
To brynge the lady to hur bedde:
There foule muste them falle!
That oon thefe callyd a knyght
That was carver to that lady bryght;
An Erleys sone was hee;
He was a feyre chylde and a bolde;
Twenty wyntur he was oolde:
In londe was none so free.
'Syr, wylt thou do os we the say?
And we schall ordeygne us a play,
That my lady may see.
Thou schalt make hur to lagh soo,
Thogh sche were gretly thy foo,
Thy frende schulde sche bee.'
The chylde answeryd anon ryght:
'Be the ordur y bere of knyght,
Therof wolde y be fayne,
And hyt wolde my lady plese,
Thogh hyt wolde me dysese,
To renne yn wynde and rayne.'
'Syr, make the nakyd save thy breke;
And behynde the yondur curtayn thou crepe,
And do os y schall sayne;
Then schalt thou see a joly play!'
'Y graunte,' thys yonge knyght can say,
'Be God and Seynte Jermayne.'
Thys chylde thoght on no ylle:
Of he caste hys clothys stylle;
And behynde the curtayn he went.
They seyde to hym, 'What so befalle,
Come not owt tyll we the calle.'
97
And he seyde, 'Syrs, y assente.'
They revelyd forthe a grete whyle;
No man wyste of ther gyle
Save they two, veramente.
They voyded the chaumber sone anon;
The chylde they lafte syttyng alone,
And that lady gente.
Thys lady lay in bedde on slepe;
Of treson toke sche no kepe,
For therof wyste sche noght.
Thys chylde had wonder evyr among
Why these knyghtys were so longe:
He was in many a thoght.
'Lorde, mercy! How may thys bee?
Y trowe they have forgeten me,
That me hedur broght;
Yf y them calle, sche wyll be adredd,
My lady lyeth here in hur bede,
Be Hym that all hath wroght!'
Thus he sate stylle as any stone:
He durste not store nor make no mone
To make the lady afryght.
Thes false men ay worthe them woo!,
To ther chaumbur can they goo
And armyd them full ryght;
Lordys owte of bedde can they calle
And badde arme them, grete and smalle:
'Anone that ye were dyght,
And helpe to take a false traytoure
That wyth my lady in hur bowre
Hath playde hym all thys nyght.'
Sone they were armyd everychone;
And wyth these traytours can they gone,
The lordys that there wore.
To the Emperes chaumber they cam ryght
Wyth torchys and wyth swerdys bryght
Brennyng them before.
Behynde the curtayne they wente;
The yonge knyght, verrament,
98
Nakyd founde they thore.
That oon thefe wyth a swerde of were
Thorow the body he can hym bere,
That worde spake he no more.
The lady woke and was afryght,
Whan sche sawe the grete lyght
Before hur beddys syde.
Sche seyde, 'Benedycyté!'
Syrs, what men be yee?'
And wonder lowde sche cryedd.
Hur enemyes mysansweryd thore
'We are here, thou false hore:
Thy dedys we have aspyedd!
Thou haste betrayed my lorde;
Thou schalt have wonduryng in thys worde:
Thy loos schall sprynge wyde!'
The lady seyde, 'Be Seynte John,
Hore was y nevyr none,
Nor nevyr thoght to bee.'
'Thou lyest,' they seyde, 'thy love ys lorne' The corse they leyde hur beforne 'Lo, here ys thy lemman free!
Thus we have for they hym hytt;
Thy horedam schall be wele quytte:
Fro us schalt thou not flee!'
They bonde the lady wondyr faste
And in a depe preson hur caste:
Grete dele hyt was to see!
Leve we now thys lady in care,
And to hur lorde wyll we fare,
That ferre was hur froo.
On a nyght, wythowt lette,
In hys slepe a swevyn he mett,
The story telleth us soo.
Hym thoght ther come two wylde borys
And hys wyfe all toterys
And rofe hur body in twoo;
Hymselfe was a wytty man,
And be that dreme he hopyd than
99
Hys lady was in woo.
Yerly, when the day was clere,
He bad hys men all in fere
To buske and make them yare.
Somer horsys he let go before
And charyettes stuffud wyth stoore
Wele twelve myle and mare.
He hopud wele in hys herte
That hys wyfe was not in querte;
Hys herte therfore was in care;
He styntyd not tyll he was dyght,
Wyth erlys, barons, and many a knyght;
Homeward can they fare.
Nyght ne day nevyr they blanne,
Tyll to that cyté they came
There the lady was ynne.
Wythowt the cyté lordys them kepyd;
For wo in herte many oon wepyd:
There teerys myght they not blynne.
They supposyd wele yf he hyt wyste
That hys wyfe had soche a bryste,
Hys yoye wolde be full thynne;
They ladden stedys to the stabyll,
And the lorde into the halle,
To worschyp hym wyth wynne.
Anon to the chaumbur wendyth he:
He longyd hys feyre lady to see,
That was so swete a wyght.
He callyd them that schoulde hur kepe:
'Where ys my wyfe? Ys sche on slepe?
How fareth that byrde bryght?'
The two traytours answeryd anone,
'Yf ye wyste how sche had done,
To dethe sche schulde be dyght.'
'A, devyll!' he seyde, 'how soo,
To dethe that sche ys worthy to go?
Tell me, in what manere.'
'Syr,' they seyd, 'be Goddys ore,
100
The yonge knyght Syr Antore,
That was hur kervere,
Be that lady he hath layne,
And therfore we have hym slayne;
We founde them in fere;
Sche ys in preson, verrament;
The lawe wyll that sche be brente,
Be God, that boght us dere.'
'Allas!' seyde the Emperoure,
'Hath sche done me thys dyshonoure?
And y lovyd hur so wele!
Y wende for all thys worldys gode
That sche wolde not have turned hur mode:
My joye begynnyth to kele.'
He hente a knyfe wyth all hys mayn;
Had not a knyght ben, he had hym slayn,
And that traytour have broght owt of heele.
For bale hys armes abrode he bredde
And fell in swowne upon hys bedde;
There myght men see grete dele.
On the morne be oon assente,
On hur they sett a perlyament
Be all the comyn rede.
They myght not fynde in ther counsayle
Be no lawe, wythowt fayle,
To save hur fro the dede.
Then bespake an olde knyght,
'Y have wondur, be Goddys myght,
That Syr Antore thus was bestedde,
In chaumbyr thogh he naked were;
They let hym gyf none answere,
But slowe hym, be my hedde!
Ther was nevyr man, sekurly,
That be hur founde any velany,
Save they two, y dar wele say;
Be some hatered hyt may be;
Therfore doyth aftur me
For my love, y yow pray.
No mo wyll preve hyt but they twoo;
101
Therfore we may not save hur fro woo,
For sothe, os y yow say,
In hyr quarell but we myght fynde
A man that were gode of kynde
That durste fyght agayn them tway.'
All they assentyd to the sawe:
They thoght he spake reson and lawe.
Then answeryd the Kyng wyth crowne,
'Fayre falle the for thyn avyse.'
He callyd knyghtys of nobyll pryce
And badde them be redy bowne
For to crye thorow all the londe,
Bothe be see and be sonde,
Yf they fynde mowne
A man that ys so moche of myght,
That for that lady dar take the fyght,
'He schall have hys warison.'
Messangerys, y undurstonde,
Cryed thorow all the londe
In many a ryche cyté,
Yf any man durste prove hys myght
In trewe quarell for to fyght,
Wele avaunsed schulde he bee.
The Erle of Tullous harde thys telle,
What anger the lady befell;
Thereof he thoght grete pyté.
Yf he wyste that sche had ryght,
He wolde aventure hys lyfe to fyght
For that lady free.
For hur he morned nyght and day,
And to hymselfe can he say
He wolde aventure hys lyfe:
'Yf y may wytt that sche be trewe,
They that have hur accused schull rewe,
But they stynte of ther stryfe.'
The Erle seyde, 'Be Seynte John,
Ynto Almayn wyll y goon,
Where y have fomen ryfe;
I prey to God full of myght
102
That y have trewe quarell to fyght,
Owt of wo to wynne that wyfe.'
He rode on huntyng on a day,
A marchand mett he be the way,
And asked hym of whens he was.
'Lorde,' he seyde, 'of Almayn.'
Anon the Erle can hym frayne
Of that ylke case:
'Wherefore ys yowre Emperes
Put in so grete dystresse?
Telle me, for Goddys grace.
Ys sche gylté, so mote thou the?'
'Nay, be Hym that dyed on tree,
That schope man aftur Hys face.'
Then seyde the Erle, wythowte lett,
'When ys the day sett
Brente that sche schulde bee?'
The marchande seyde sekyrlyke,
'Evyn thys day thre wyke,
And therfore wo ys mee.'
The Erle seyde, 'Y schall the telle:
Gode horsys y have to selle,
And stedys two or thre:
Certys, myght y selle them yare,
Thedur wyth the wolde y fare,
That syght for to see.'
The marchand seyd wordys hende:
'Into the londe yf ye wyll wende,
Hyt wolde be for yowre prowe,
There may ye selle them at your wylle.'
Anon the Erle seyde hym tylle,
'Syr, herkyn me nowe:
Thys jurney wylt thou wyth me dwelle
Twenty pownde y schall the telle
To mede, y make avowe!'
The marchand grauntyd anon;
The Erle seyde, 'Be Seynt John,
Thy wylle y alowe.'
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The Erle tolde hym in that tyde
Where he schulde hym abyde,
And homeward wente hee.
He busked hym, that no man wyste,
For mekyll on hym was hys tryste.
He seyde, 'Syr, go wyth mee!'
Wyth them they toke stedys sevyn Ther were no fayre undyr hevyn
That any man myght see.
Into Almayn they can ryde:
As a coresur of mekyll pryde
He semyd for to bee.
The marchand was a trewe gyde;
The Erle and he togedur can ryde,
Tyll they came to that place.
A myle besyde the castell
There the Emperoure can dwelle,
A ryche abbey ther was;
Of the abbot leve they gatt
To sojorne and make ther horsys fatt;
That was a nobyll case!
The abbot was the ladyes eme;
For hur he was in grete wandreme,
And moche mornyng he mase.
So hyt befell upon a day,
To churche the Erle toke the way,
A masse for to here.
He was a feyre man and an hye;
When the abbot hym sye,
He seyde, 'Syr, come nere:
Syr, when the masse ys done,
Y pray yow, ete wyth me at noone,
Yf yowre wylle were.'
The Erle grauntyd all wyth game;
Afore mete they wysche all same,
And to mete they wente in fere.
Aftur mete, as y yow say,
Into an orchard they toke the way,
The abbot and the knyght.
104
The abbot seyde and syghed sare;
'Certys, Syr, y leve in care
For a lady bryght;
Sche ys accusyd - my herte ys woo! Therfore sche schall to dethe goo,
All agayne the ryght;
But sche have helpe, verrament,
In fyre sche schall be brente
Thys day sevenyght.'
The Erle seyde, 'So have y blysse,
Of hyr, methynkyth, grete rewthe hyt ys,
Trewe yf that sche bee!'
The abbot seyde, 'Be Seynte Poule,
For hur y dar ley my soule
That nevyr gylté was sche;
Soche werkys nevyr sche wroght
Neythyr in dede nor in thoght,
Save a rynge so free
To the Erle of Tullous sche gafe hyt wyth wynne,
Yn ese of hym and for no synne:
In schryfte thus tolde sche me.'
The Erle seyde, 'Syth hyt ys soo,
Cryste wreke hur of hur woo,
That boght hur wyth Hys bloode!
Wolde ye sekyr me, wythowt fayle,
For to holde trewe counsayle,
Hyt myght be for yowre gode.'
The abbot seyde be bokes fele
And be hys professyon, that he wolde hele,
And ellys he were wode.
'Y am he that sche gaf the rynge
For to be oure tokenynge.
Now heyle hyt, for the Rode!
Y am comyn, lefe syr,
To take the batyle for hyr,
There to stonde wyth ryght;
But fyrste myselfe y wole hur schryve,
And yf y fynde hur clene of lyve,
Then wyll my herte be lyght.
105
Let dyght me in monkys wede
To that place that men schulde hyr lede,
To dethe to be dyght;
When y have schrevyn hyr, wythowt fayle,
For hur y wyll take batayle,
As y am trewe knyght!'
The abbot was nevyr so gladde;
Nere for joye he waxe madde;
The Erle can he kysse;
They made meré and slewe care.
All that sevenyght he dwellyd thare
Yn myrthe wythowt mysse.
That day that the lady schulde be brent,
The Erle wyth the abbot wente
In monkys wede, ywys;
To the Emperour he knelys blyve,
That he myght that lady schryve:
Anon resceyved he ys.
He examyned hur, wyttyrly,
As hyt seythe in the story;
Sche was wythowte gylte.
Sche seyde, 'Be Hym that dyed on tree,
Trespas was nevyr none in me
Wherefore y schulde be spylte;
Save oonys, wythowte lesynge,
To the Erle of Tollous y gafe a rynge:
Assoyle me yf thou wylte;
But thus my destanye ys comyn to ende,
That in thys fyre y muste be brende;
There Goddys wylle be fulfyllyt.'
The Erle assoyled hur wyth hys honde,
And sythen pertely he can up stonde
And seyde, 'Lordyngys, pese!
Ye that have accused thys lady gente,
Ye be worthy to be brente.'
That oon knyght made a rees:
'Thou carle monke, wyth all thy gynne,
Thowe youre abbot be of hur kynne,
Hur sorowe schalt thou not cees;
106
Ryght so thou woldyst sayne
Thowe all youre covent had be hyr layne;
So are ye lythyr and lees!'
The Erle answeryd, wyth wordys free,
'Syr, that oon y trowe thou bee
Thys lady accused has.
Thowe we be men of relygyon,
Thou schalt do us but reson
For all the fare thou mas.
Y prove on hur thou sayst not ryght.
Lo, here my glove wyth the to fyght!
Y undyrtake thys case;
Os false men y schall yow kenne;
Yn redde fyre for to brenne;
Therto God gyf me grace!'
All that stoden in that place
Thankyd God of hys grace,
Wythowte any fayle.
The two knyghtys were full wrothe:
He schulde be dedde, they swere grete othe;
But hyt myght not avayle.
The Erle wente there besyde
And armyd hym wyth mekyll pryde,
Hys enemyes to assayle.
Manly when they togedur mett,
They hewe thorow helme and basenet
And martyrd many a mayle.
They redyn togedur, wythowt lakk,
That hys oon spere on hym brakk;
That othyr faylyd thoo;
The Erle smote hym wyth hys spere;
Thorow the body he can hym bere:
To grounde can he goo.
That sawe that odyr, and faste can flee;
The Erle ovyrtoke hym undur a tre
And wroght hym mekyll woo;
There thys traytour can hym yylde
Os recreaunt yn the fylde;
He myght not fle hym froo.
107
Before the Emperoure they wente
And there he made hym, verrament,
To telle for the noonys.
He seyde, 'We thoght hur to spylle,
For sche wolde not do oure wylle,
That worthy ys in wonnys.'
The Erle answeryd hym then,
'Therfore, traytours, ye schall brenne
Yn thys fyre, bothe at onys!'
The Erle anon them hente,
And in the fyre he them brente,
Flesche, felle, and boonys.
When they were brent bothe twoo,
The Erle prevely can goo
To that ryche abbaye.
Wyth joye and processyon
They fett the lady into the towne,
Wyth myrthe, os y telle may.
The Emperoure was full gladde:
'Fette me the monke!' anon he badde,
'Why wente he so awaye?
A byschoperyke y wyll hym geve,
My helpe, my love, whyll y leve,
Be God that owyth thys day!'
The abbot knelyd on hys knee
And seyde, 'Lorde, gone ys hee
To hys owne londe;
He dwellyth wyth the pope of Rome;
He wyll be glad of hys come,
Y do yow to undurstonde.'
'Syr abbot,' quod the Emperoure,
'To me hyt were a dyshonoure;
Soche wordes y rede thou wonde;
Anone yn haste that y hym see,
Or thou schalt nevyr have gode of me,
And therto here myn honde!'
'Lorde,' he seyde, 'sythe hyt ys soo
Aftur hym that y muste goo,
108
Ye muste make me sewrté,
Yn case he have byn youre foo,
Ye schall not do hym no woo;
And then, also mote y thee,
Aftur hym y wyll wynde,
So that ye wyll be hys frende,
Yf youre wylle bee.'
'Yys,' seyd the Emperoure full fayne,
'All my kynne thogh he had slayne,
He ys welcome to mee.'
Then spake the abbot wordys free:
'Lorde, y tryste now on thee:
Ye wyll do os ye sey;
Hyt ys Syr Barnard of Tollous,
A nobyll knyght and a chyvalrous,
That hath done thys jurney.'
'Now certys,' seyde the Emperoure,
'To me hyt ys grete dyshonoure;
Anon, Syr, y the pray
Aftur hym that thou wende:
We schall kysse and be gode frende,
Be God, that owyth thys day!'
The abbot seyde, 'Y assente.'
Aftur the Erle anon he wente,
And seyde, 'Syr, go wyth mee:
My lorde and ye, be Seynt John,
Schull be made bothe at oon,
Goode frendys for to bee.'
Therof the Erle was full fayne;
The Emperoure came hym agayne
And sayde, 'My frende so free,
My wrath here y the forgeve,
My helpe, my love, whyll y leve,
Be Hym that dyed on tree!'
Togedur lovely can they kysse;
Therof all men had grete blysse:
The romaunse tellyth soo.
He made hym steward of hys londe
And sesyd agayne into hys honde
109
That he had rafte hym froo.
The Emperoure levyd but yerys thre;
Be alexion of the lordys free,
The Erle toke they thoo.
They made hym ther Emperoure,
For he was styffe yn stoure
To fyght agayne hys foo.
He weddyd that lady to hys wyfe;
Wyth joye and myrthe they ladde ther lyfe
Twenty yere and three.
Betwene them had they chyldyr fifteen,
Doghty knyghtys all bedene,
And semely on to see.
Yn Rome thys geste cronyculyd ywys;
A lay of Bretayne callyd hyt ys,
And evyr more schall bee.
Jhesu Cryste to hevyn us brynge,
There to have owre wonnyng!
Amen, amen, for charytee!
~ Anonymous,
143:1052
The Tale Of Gamelyn
Fitt 1
Lithes and listneth and harkeneth aright,
And ye shul here of a doughty knyght;
Sire John of Boundes was his name,
He coude of norture and of mochel game.
Thre sones the knyght had and with his body he wan,
The eldest was a moche schrewe and sone bygan.
His brether loved wel her fader and of hym were agast,
The eldest deserved his faders curs and had it atte last.
The good knight his fadere lyved so yore,
That deth was comen hym to and handled hym ful sore.
The good knyght cared sore sik ther he lay,
How his children shuld lyven after his day.
He had bene wide where but non husbonde he was,
Al the londe that he had it was purchas.
Fayn he wold it were dressed amonge hem alle,
That eche of hem had his parte as it myght falle.
Thoo sente he in to contrey after wise knyghtes
To helpen delen his londes and dressen hem to-rightes.
He sent hem word by letters thei shul hie blyve,
If thei wolle speke with hym whilst he was alyve.
Whan the knyghtes harden sik that he lay,
Had thei no rest neither nyght ne day,
Til thei come to hym ther he lay stille
On his dethes bedde to abide goddys wille.
Than seide the good knyght seke ther he lay,
'Lordes, I you warne for soth, without nay,
I may no lenger lyven here in this stounde;
For thorgh goddis wille deth droueth me to grounde.'
Ther nas noon of hem alle that herd hym aright,
That thei ne had routh of that ilk knyght,
And seide, 'Sir, for goddes love dismay you nought;
God may don boote of bale that is now ywrought.'
Than speke the good knyght sik ther he lay,
'Boote of bale God may sende I wote it is no nay;
But I beseche you knyghtes for the love of me,
Goth and dresseth my londes amonge my sones thre.
1053
And for the love of God deleth not amyss,
And forgeteth not Gamelyne my yonge sone that is.
Taketh hede to that oon as wel as to that other;
Seelde ye seen eny hier helpen his brother.'
Thoo lete thei the knyght lyen that was not in hele,
And wenten into counselle his londes for to dele;
For to delen hem alle to on that was her thought.
And for Gamelyn was yongest he shuld have nought.
All the londe that ther was thei dalten it in two,
And lete Gamelyne the yonge without londe goo,
And eche of hem seide to other ful loude,
His bretheren myght yeve him londe whan he good cowde.
And whan thei had deled the londe at her wille,
They commen to the knyght ther he lay stille,
And tolde him anoon how thei had wrought;
And the knight ther he lay liked it right nought.
Than seide the knyght, 'Be Seint Martyne,
For al that ye han done yit is the londe myne;
For Goddis love, neighbours stondeth alle stille,
And I wil delen my londe after myn owne wille.
John, myne eldest sone shal have plowes fyve,
That was my faders heritage whan he was alyve;
And my myddelest sone fyve plowes of londe,
That I halpe forto gete with my right honde;
And al myn other purchace of londes and ledes
That I biquethe Gamelyne and alle my good stedes.
And I biseche you, good men that lawe conne of londe,
For Gamelynes love that my quest stonde.'
Thus dalt the knyght his londe by his day,
Right on his deth bed sik ther he lay;
And sone afterward he lay stoon stille,
And deide whan tyme come as it was Cristes wille.
Anoon as he was dede and under gras grave,
Sone the elder brother giled the yonge knave;
He toke into his honde his londe and his lede,
And Gamelyne him selven to clothe and to fede.
He clothed him and fedde him evell and eke wroth,
And lete his londes forfare and his houses bothe,
His parkes and his wodes and did no thing welle;
1054
And sithen he it abought on his owne felle.
So longe was Gamelyne in his brothers halle,
For the strengest, of good will they douted hym alle;
Ther was noon therinne neither yonge ne olde,
That wolde wroth Gamelyne were he never so bolde.
Gamelyne stood on a day in his brotheres yerde,
And byganne with his hond to handel his berde;
He thought on his landes that lay unsowe,
And his fare okes that doune were ydrawe;
His parkes were broken and his deer reved;
Of alle his good stedes noon was hym byleved;
His hous were unhilled and ful evell dight;
Tho thought Gamelyne it went not aright.
Afterward come his brother walking thare,
And seide to Gamelyne, 'Is our mete yare?'
Tho wrathed him Gamelyne and swore by Goddys boke,
'Thow schalt go bake thi self I wil not be thi coke!'
'What? brother Gamelyne howe answerst thou nowe?
Thou spekest nevere such a worde as thou dost nowe.'
'By feithe,' seide Gamelyne 'now me thenketh nede;
Of al the harmes that I have I toke never yit hede.
My parkes bene broken and my dere reved,
Of myn armes ne my stedes nought is byleved;
Alle that my fader me byquathe al goth to shame,
And therfor have thou Goddes curs brother be thi name!'
Than spake his brother that rape was and rees,
'Stond stille, gadlynge and holde thi pees;
Thou shalt be fayn to have thi mete and thi wede;
What spekest thow, gadelinge of londe or of lede?'
Than seide Gamelyne the child so yinge,
'Cristes curs mote he have that me clepeth gadelinge!
I am no wors gadeling ne no wors wight,
But born of a lady and gete of a knyght.'
Ne dorst he not to Gamelyn never a foot goo,
But cleped to hym his men and seide to hem thoo,
'Goth and beteth this boye and reveth hym his witte,
And lat him lerne another tyme to answere me bette.'
Than seide the childe yonge Gamelyne,
1055
'Cristes curs mote thou have brother art thou myne!
And if I shal algates be beten anoon,
Cristes curs mote thou have but thou be that oon!'
And anon his brother in that grete hete
Made his men to fette staves Gamelyn to bete.
Whan every of hem had a staf ynomen,
Gamelyn was werre whan he segh hem comen;
Whan Gamelyne segh hem comen he loked overall,
And was ware of a pestel stode under the wall;
Gamelyn was light and thider gan he lepe,
And droof alle his brotheres men right sone on an hepe
And loked as a wilde lyon and leide on good wone;
And whan his brother segh that he byganne to gon;
He fley up into a loft and shette the door fast;
Thus Gamelyn with his pestel made hem al agast.
Some for Gamelyns love and some for eye,
Alle they droughen hem to halves whan he gan to pleye.
'What now!' seyde Gamelyne 'evel mot ye the!
Wil ye bygynne contecte and so sone flee?'
Gamelyn sought his brother whider he was flowe,
And seghe where he loked out a wyndowe.
'Brother,' sayde Gamelyne 'com a litel nere,
And I wil teche thee a play at the bokelere.'
His brother him answerde and seide by Seint Richere,
'The while that pestel is in thine honde I wil come no nere;
Brother, I will make thi pees I swer by Cristes oore;
Cast away the pestel and wrethe the no more.'
'I most nede,' seide Gamelyn, 'wreth me at onys,
For thou wold make thi men to breke my bonys,
Ne had I hadde mayn and myght in myn armes,
To han hem fro me thei wold have done me harmes.'
'Gamelyn,' seide his brother, 'be thou not wroth,
For to sene the han harme me were right loth;
I ne did it not, brother, but for a fondinge,
For to loken wher thou art stronge and art so yenge.'
'Come adoune than to me and graunt me my bone
Of oon thing I wil the axe and we shal saught sone.'
Doune than come his brother that fikel was and felle,
And was swith sore afeerd of the pestelle.
He seide, 'Brother Gamelyn axe me thi bone,
1056
And loke thou me blame but I it graunte sone.'
Than seide Gamelyn 'Brother, iwys,
And we shul be at one thou most graunte me this:
Alle that my fader me byquath whilst he was alyve,
Thow most do me it have if we shul not strive.'
'That shalt thou have, Gamelyn I swere be Cristes oore!
Al that thi fadere the byquathe, though thou wolde have more;
Thy londe that lith ley wel it shal be sawe,
And thine houses reised up that bene leide ful lawe.'
Thus seide the knyght to Gamelyn with mouthe,
And thought on falsnes as he wel couthe.
The knyght thought on tresoun and Gamelyn on noon,
And wente and kissed his brother and whan thei were at oon
Alas, yonge Gamelyne no thinge he ne wist
With such false tresoun his brother him kist!
Fitt 2
Lytheneth, and listeneth, and holdeth your tonge,
And ye shul here talking of Gamelyn the yonge.
Ther was there bisiden cride a wrastelinge,
And therfore ther was sette a ramme and a ringe;
And Gamelyn was in wille to wende therto,
Forto preven his myght what he coude doo.
'Brothere,' seide Gamelyn, 'by Seint Richere,
Thow most lene me tonyght a litel coursere
That is fresshe for the spore on forto ride;
I moste on an erande a litel here beside.'
'By god!' seide his brothere 'of stedes in my stalle
Goo and chese the the best spare noon of hem alle
Of stedes and of coursers that stoden hem byside;
And telle me, good brother, whider thou wilt ride.'
'Here beside, brother is cried a wrastelinge,
And therfore shal be sette a ram and a ringe;
Moche worschip it were brother to us alle,
Might I the ram and the ringe bringe home to this halle.'
A stede ther was sadeled smertly and skete;
Gamelyn did a peire spores fast on his fete.
He sette his foote in the stirop the stede he bistrode,
And towardes the wrastelinge the yonge childe rode.
1057
Whan Gamelyn the yonge was riden out atte gate,
The fals knyght his brother loked yit after thate,
And bysought Jesu Crist that is hevene kinge,
He myghte breke his necke in the wrestelinge.
As sone as Gamelyn come ther the place was,
He lighte doune of his stede and stood on the gras,
And ther he herde a frankeleyn 'weiloway' singe,
And bygonne bitterly his hondes forto wringe.
'Good man,' seide Gamelyn, 'whi mast thou this fare?
Is ther no man that may you helpen out of care?'
'Allas!' seide this frankeleyn, 'that ever was I bore!
For twey stalworth sones I wene that I have lore;
A champion is in the place that hath wrought me sorowe,
For he hath sclayn my two sones but if God hem borowe.
I will yeve ten pound by Jesu Christ! and more,
With the nones I fonde a man wolde handel hym sore.'
'Good man,' seide Gamelyn, 'wilt thou wele doon,
Holde my hors the whiles my man drowe of my shoon,
And helpe my man to kepe my clothes and my stede,
And I wil to place gon to loke if I may spede.'
'By God!' seide the frankleyn, 'it shal be doon;
I wil myself be thi man to drowe of thi shoon,
And wende thou into place, Jesu Crist the spede,
And drede not of thi clothes ne of thi good stede.'
Barefoot and ungirt Gamelyn inne came,
Alle that were in the place hede of him nam,
Howe he durst aventure him to doon his myght
That was so doghty a champion in wrasteling and in fight.
Up stert the champioun rapely anon,
And toward yonge Gamelyn byganne to gon,
And seide, 'Who is thi fadere and who is thi sire?
For sothe thou art a grete fool that thou come hire!'
Gamelyn answerde the champioun tho,
'Thowe knewe wel my fadere while he myght goo,
The whiles he was alyve, by seynt Martyn!
Sir John of Boundes was his name, and I am Gamelyne.'
'Felawe,' sayde the champion, 'so mot I thrive,
I knewe wel thi fadere the whiles he was alyve;
And thi silf, Gamelyn, I wil that thou it here,
While thou were a yonge boy a moche shrewe thou were.'
1058
Than seide Gamelyn and swore by Cristes ore,
'Now I am older wexe thou shalt finde me a more!'
'By God!' seide the champion 'welcome mote thou be!
Come thow onys in myn honde thou shalt nevere the.'
It was wel within the nyght and the mone shone,
Whan Gamelyn and the champioun togider gon gone.
The champion cast turnes to Gamelyne that was prest,
And Gamelyn stode and bad hym doon his best.
Than seide Gamelyn to the champioun,
'Thowe art fast aboute to bringe me adoun;
Now I have proved mony tornes of thine,
Thow most,' he seide, 'oon or two of myne.'
Gamelyn to the champioun yede smertely anoon,
Of all the turnes that he couthe he shewed him but oon,
And cast him on the lift side that thre ribbes to-brake,
And therto his owne arme that yaf a grete crake.
Than seide Gamelyn smertly anon,
'Shal it bi hold for a cast or ellis for non?'
'By God!' seide the champion, 'whedere it be,
He that cometh ones in thi honde shal he never the!'
Than seide the frankeleyn that had the sones there,
'Blessed be thou, Gamelyn, that ever thou bore were!'
The frankleyn seide to the champioun on hym stode hym noon eye,
'This is yonge Gamelyne that taught the this pleye.'
Agein answerd the champioun that liketh no thing wel,
'He is alther maister and his pley is right felle;
Sithen I wrasteled first it is goon yore,
But I was nevere in my lif handeled so sore.'
Gamelyn stode in the place anon without serk,
And seide, 'Yif ther be moo lat hem come to werk;
The champion that pyned him to worch sore,
It semeth by his countenance that he wil no more.'
Gamelyn in the place stode stille as stone,
For to abide wrastelinge but ther come none;
Ther was noon with Gamelyn that wold wrastel more,
For he handeled the champioun so wonderly sore.
Two gentile men that yemed the place,
Come to Gamelyn -- God yeve him goode grace! --
1059
And seide to him, 'Do on thi hosen and thi shoon,
For soth at this tyme this fare is doon.'
And than seide Gamelyn, 'So mot I wel fare,
I have not yete halvendele sold my ware.'
Thoo seide the champioun, 'So broke I my swere,
He is a fool that therof bieth thou selleth it so dere.'
Tho seide the frankeleyne that was in moche care,
'Felawe,' he saide 'whi lackest thou this ware?
By seynt Jame of Gales that mony man hath sought,
Yit is it to good chepe that thou hast bought.'
Thoo that wardeynes were of that wrastelinge
Come and brought Gamelyn the ramme and the rynge,
And Gamelyn bithought him it was a faire thinge,
And wente with moche joye home in the mornynge.
His brother see wher he came with the grete route,
And bad shitt the gate and holde hym withoute.
The porter of his lord was soor agaast,
And stert anoon to the gate and lokked it fast.
Fitt 3
Now lithenes and listneth both yonge and olde,
And ye schul here gamen of Gamelyn the bolde.
Gamelyn come to the gate forto have come inne,
And it was shette faste with a stronge pynne;
Than seide Gamelyn, 'Porter, undo the yate,
For good menys sones stonden ther ate.'
Than answerd the porter and swore by Goddys berd,
'Thow ne shalt, Gamelyne, come into this yerde.'
'Thow lixt,' seide Gamelyne 'so broke I my chyne!'
He smote the wikett with his foote and breke awaie the pyne.
The porter seie thoo it myght no better be,
He sette foote on erth and bygan to flee.
'By my feye,' seide Gamelyn 'that travaile is ylore,
For I am of fote as light as thou if thou haddest it swore.' 1
Gamelyn overtoke the porter and his tene wrake,
And girt him in the nek that the boon to-brake,
And toke hym by that oon arme and threwe hym in a welle,
Seven fadme it was depe as I have herde telle.
1060
Whan Gamelyn the yonge thus had plaied his playe,
Alle that in the yerde were drowen hem awaye;
Thei dredden him ful sore for werk that he wrought,
And for the faire company that he thider brought.
Gamelyn yede to the gate and lete it up wide;
He lete inne alle that gone wolde or ride,
And seide, 'Ye be welcome without eny greve,
For we wil be maisters here and axe no man leve.
Yusterday I lefte,' seide yonge Gamelyne,
'In my brothers seler fyve tonne of wyne;
I wil not this company partyn atwynne,
And ye wil done after me while sope is therinne;
And if my brother gruche or make foule chere,
Either for spence of mete and drink that we spende here,
I am oure catour and bere oure alther purs,
He shal have for his grucchinge Seint Maries curs.
My brother is a nigon, I swere be Cristes oore,
And we wil spende largely that he hath spared yore;
And who that make grucchinge that we here dwelle,
He shal to the porter into the drowe-welle.'
Seven daies and seven nyghtes Gamelyn helde his feest,
With moche solace was ther noon cheest;
In a litel torret his brother lay steke,
And see hem waast his good and dorst no worde speke.
Erly on a mornynge on the eight day,
The gestes come to Gamelyn and wolde gone her way.
'Lordes,' seide Gamelyn, 'will ye so hie?
Al the wyne is not yit dronke so brouke I myn ye.'
Gamelyn in his herte was ful woo,
Whan his gestes toke her leve fro hym for to go;
He wolde thei had dwelled lenger and thei seide nay,
But bytaught Gamelyn, 'God and good day.'
Thus made Gamelyn his feest and brought wel to ende,
And after his gestes toke leve to wende.
Fitt 4
Lithen and listen and holde your tunge,
And ye shal here game of Gamelyn the yonge;
Harkeneth, lordingges and listeneth aright,
1061
Whan alle gestis were goon how Gamelyn was dight.
Alle the while that Gamelyn heeld his mangerye,
His brothere thought on hym be wroke with his trecherye.
Whan Gamylyns gestes were riden and goon,
Gamelyn stood anon allone frend had he noon;
Tho aftere felle sone within a litel stounde,
Gamelyn was taken and ful hard ybounde.
Forth come the fals knyght out of the solere,
To Gamelyn his brother he yede ful nere,
And saide to Gamelyn, 'Who made the so bold
For to stroien the stoor of myn household?'
'Brother,' seide Gamelyn, 'wreth the right nought,
For it is many day gon sith it was bought;
For, brother, thou hast had by Seint Richere,
Of fiftene plowes of londe this sixtene yere,
And of alle the beestes thou hast forth bredde,
That my fader me byquath on his dethes bedde;
Of al this sixtene yere I yeve the the prowe,
For the mete and the drink that we han spended nowe.'
Than seide the fals knyght (evel mote he thee!)
'Harken, brothere Gamelyn what I wil yeve the;
For of my body, brother here geten have I none,
I wil make the myn here I swere by Seint John.'
'Par fay!' seide Gamelyn 'and if it so be,
And thou thenk as thou seist God yeelde it the!'
Nothinge wiste Gamelyn of his brother gile;
Therfore he hym bygiled in a litel while.
'Gamelyn,' seyde he, 'oon thing I the telle;
Thoo thou threwe my porter in the drowe-welle,
I swore in that wrethe and in that grete moote,
That thou shuldest be bounde bothe honde and fote;
This most be fulfilled my men to dote,
For to holden myn avowe as I the bihote.'
'Brother,' seide Gamelyn, 'as mote I thee!
Thou shalt not be forswore for the love of me.'
Tho maden thei Gamelyn to sitte and not stonde,
To thei had hym bounde both fote and honde.
The fals knyght his brother of Gamelyn was agast,
And sente efter fetters to fetter hym fast.
His brother made lesingges on him ther he stode,
1062
And tolde hem that commen inne that Gamelyn was wode.
Gamelyn stode to a post bounden in the halle,
Thoo that commen inne loked on hym alle.
Ever stode Gamelyn even upright!
But mete and drink had he noon neither day ne nyght.
Than seide Gamelyn, 'Brother, be myn hals,
Now have I aspied thou art a party fals;
Had I wist the tresoun that thou hast yfounde,
I wold have yeve strokes or I had be bounde!'
Gamelyn stode bounde stille as eny stone;
Two daies and two nyghtes mete had he none.
Than seide Gamelyn that stood ybounde stronge,
'Adam Spencere me thenketh I faste to longe;
Adam Spencere now I biseche the,
For the moche love my fadere loved the,
If thou may come to the keys lese me out of bonde,
And I wil part with the of my free londe.'
Than seide Adam that was the spencere,
'I have served thi brother this sixtene yere,
Yif I lete the gone out of his boure,
He wold saye afterwardes I were a traitour.'
'Adam,' seide Gamelyn, 'so brouke I myn hals!
Thow schalt finde my brother at the last fals;
Therfore brother Adam lose me out of bondes,
And I wil parte with the of my free londes.'
'Up such forward,' seide Adam, 'ywis,
I wil do therto al that in me is.'
'Adam,' seide Gamelyn 'as mote I the,
I wil holde the covenaunt and thou wil me.'
Anoon as Adams lord to bed was goon,
Adam toke the kayes and lete Gamelyn out anoon;
He unlocked Gamelyn both hondes and fete,
In hope of avauncement that he hym byhete.
Than seide Gamelyn, 'Thonked be Goddis sonde!
Nowe I am lose both fote and honde;
Had I nowe eten and dronken aright,
Ther is noon in this hous shuld bynde me this nyght.'
Adam toke Gamelyn as stille as eny stone,
And ladde him into the spence raply anon,
And sette him to sopere right in a privey styde,
1063
He bad him do gladly and so he dide.
Anoon as Gamelyn had eten wel and fyne,
And therto y-dronken wel of the rede wyne,
'Adam,' seide Gamelyn, 'what is nowe thi rede?
Or I go to my brother and gerd of his heed?'
'Gamelyn,' seide Adam, 'it shal not be so.
I can teche the a rede that is worth the twoo.
I wote wel for soth that this is no nay,
We shul have a mangerye right on Sonday;
Abbotes and priours mony here shul be,
And other men of holy chirch as I telle the;
Thou shal stonde up by the post as thou were bounde fast,
And I shal leve hem unloke that away thou may hem cast.
Whan that thei han eten and wasshen her handes,
Thow shalt biseche hem alle to bringe the oute of bondes;
And if thei willen borowe the that were good game,
Than were thou out of prisoun and out of blame;
And if ecche of hem saye to us nay,
I shal do another I swere by this day!
Thow shalt have a good staf and I wil have another,
And Cristes curs haf that on that failleth that other!'
'Ye for God,' seide Gamelyn 'I say it for me,
If I faille on my side evel mot I thee!
If we shul algate assoile hem of her synne,
Warne me, brother Adam, whan we shul bygynne.'
'Gamelyn,' seid Adam, 'by Seinte Charité,
I wil warne the biforn whan it shal be;
Whan I winke on the loke for to gone,
And caste away thi fetters and come to me anone.'
'Adam,' seide Gamelyn, 'blessed be thi bonys!
That is a good counseill yeven for the nonys;
Yif thei warne the me to bringe out of bendes,
I wil sette good strokes right on her lendes.'
Whan the Sonday was comen and folk to the feest,
Faire thei were welcomed both leest and mest;
And ever as thei at the haldore come inne,
They casten her yen on yonge Gamelyn.
The fals knyght his brother ful of trecherye,
Al the gestes that ther were at the mangerye,
1064
Of Gamelyn his brother he tolde hem with mouthe
Al the harme and the shame that he telle couthe.
Whan they were yserved of messes two or thre,
Than seide Gamelyn, 'How serve ye me?
It is not wel served by God that alle made!
That I sitte fastinge and other men make glade.'
The fals knyght his brother ther as he stode,
Told to all the gestes that Gamelyn was wode;
And Gamelyn stode stille and answerde nought,
But Adames wordes he helde in his thought.
Thoo Gamelyn gan speke doolfully withalle
To the grete lordes that seton in the halle:
'Lordes,' he seide 'for Cristes passioun,
Helpe to bringe Gamelyn out of prisoun.'
Than seide an abbot, sorowe on his cheke,
'He shal have Cristes curs and Seinte Maries eke,
That the out of prison beggeth or borowe,
And ever worth him wel that doth the moche sorowe.'
After that abbot than speke another,
'I wold thine hede were of though thou were my brother!
Alle that the borowe foule mot hem falle!'
Thus thei seiden alle that were in the halle.
Than seide a priour, evel mote he threve!
'It is grete sorwe and care boy that thou art alyve.'
'Ow!' seide Gamelyn, 'so brouke I my bone!
Now have I spied that frendes have I none
Cursed mote he worth both flesshe and blood,
That ever doth priour or abbot eny good!'
Adam the spencere took up the clothe,
And loked on Gamelyn and segh that he was wrothe;
Adam on the pantry litel he thought,
And two good staves to the halle door he brought,
Adam loked on Gamelyn and he was warre anoon,
And cast away the fetters and bygan to goon;
Whan he come to Adam he took that on staf,
And bygan to worch and good strokes yaf.
Gamelyn come into the halle and the spencer bothe,
And loked hem aboute as thei hadden be wrothe;
Gamelyn spreyeth holy watere with an oken spire,
1065
That some that stode upright felle in the fire.
Ther was no lewe man that in the halle stode,
That wolde do Gamelyn enything but goode,
But stoden bisides and lete hem both wirche,
For thei had no rewthe of men of holy chirche;
Abbot or priour, monk or chanoun,
That Gamelyn overtoke anoon they yeden doun
Ther was noon of alle that with his staf mette,
That he ne made hem overthrowe to quyte hem his dette.
'Gamelyn,' seide Adam, 'for Seinte Charité,
Pay good lyveré for the love of me,
And I wil kepe the door so ever here I masse!
Er they bene assoilled ther shal non passe.'
'Doute the not,' seide Gamelyn 'whil we ben ifere,
Kepe thow wel the door and I wil wirche here;
Bystere the, good Adam, and lete none fle,
And we shul telle largely how mony that ther be.'
'Gamelyn,' seide Adam, 'do hem but goode;
Thei bene men of holy churche drowe of hem no blode
Save wel the crownes and do hem no harmes,
But breke both her legges and sithen her armes.'
Thus Gamelyn and Adam wroughte ryght faste,
And pleide with the monkes and made hem agaste.
Thidere thei come ridinge joly with swaynes,
And home ayein thei were ladde in cartes and waynes.
Tho thei hadden al ydo than seide a grey frere,
'Allas! sire abbot what did we nowe here?
Whan that we comen hidere it was a colde rede,
Us had be bet at home with water and breed.'
While Gamelyn made orders of monke and frere,
Evere stood his brother and made foule chere;
Gamelyn up with his staf that he wel knewe,
And girt him in the nek that he overthrewe;
A litel above the girdel the rigge-boon he barst;
And sette him in the fetters theras he sat arst.
'Sitte ther, brother,' seide Gamelyn,
'For to colen thi body as I did myn.'
As swith as thei had wroken hem on her foon,
Thei asked water and wasshen anon,
What some for her love and some for her awe,
1066
Alle the servantes served hem on the beste lawe.
The sherreve was thennes but fyve myle,
And alle was tolde him in a lytel while,
Howe Gamelyn and Adam had ydo a sorye rees,
Boundon and wounded men ayeinst the kingges pees;
Tho bygan sone strif for to wake,
And the shereff about Gamelyn forto take.
Fitt 5
Now lithen and listen so God geve you good fyne!
And ye shul here good game of yonge Gamelyne.
Four and twenty yonge men that helde hem ful bolde,
Come to the shiref and seide that thei wolde
Gamelyn and Adam fette by her fay;
The sheref gave hem leve soth for to say;
Thei hiden fast wold thei not lynne,
To thei come to the gate there Gamelyn was inne.
They knocked on the gate the porter was nyghe,
And loked out atte an hool as man that was scleghe.
The porter hadde bihold hem a litel while,
He loved wel Gamelyn and was dradde of gyle,
And lete the wikett stonde ful stille,
And asked hem without what was her wille.
For all the grete company speke but oon,
'Undo the gate, porter and lat us in goon.'
Than seide the porter 'So brouke I my chyn,
Ye shul saie youre erand er ye come inne.'
'Sey to Gamelyn and Adam if theire wil be,
We wil speke with hem two wordes or thre.'
'Felawe,' seide the porter 'stonde ther stille,
And I wil wende to Gamelyn to wete his wille.'
Inne went the porter to Gamelyn anoon,
And saide, 'Sir, I warne you here ben comen youre foon;
The shireves men bene at the gate,
Forto take you both ye shul not scape.'
'Porter,' seide Gamelyn, 'so mote I the!
I wil alowe thi wordes whan I my tyme se.
Go ageyn to the gate and dwelle with hem a while,
And thou shalt se right sone porter, a gile.'
1067
'Adam,' seide Gamelyn, 'hast the to goon;
We han foo men mony and frendes never oon;
It bene the shireves men that hider bene comen,
Thei ben swore togidere that we shal be nomen.'
'Gamelyn,' seide Adam, 'hye the right blyve,
And if I faile the this day evel mot I thrive!
And we shul so welcome the shyreves men,
That some of hem shal make her beddes in the fenne.'
At a postern gate Gamelyn out went,
And a good cartstaf in his hondes hent;
Adam hent sone another grete staff
For to helpen Gamelyne and good strokes yaf.
Adam felled tweyn and Gamelyn thre,
The other sette fete on erthe and bygan to flee.
'What' seide Adam, 'so evere here I masse!
I have right good wyne drynk er ye passe!'
'Nay, by God!' seide thei, 'thi drink is not goode,
It wolde make a mannys brayn to lyen on his hode.'
Gamelyn stode stille and loked hym aboute,
And seide 'The shyref cometh with a grete route.'
'Adam,' seyde Gamelyn 'what bene now thi redes?
Here cometh the sheref and wil have our hedes.'
Adam seide to Gamelyn 'My rede is now this,
Abide we no lenger lest we fare amys:
I rede we to wode gon er we be founde,
Better is ther louse than in the toune bounde.'
Adam toke by the honde yonge Gamelyn;
And every of hem dronk a draught of wyn,
And after token her cours and wenten her way;
Tho fonde the scherreve nyst but non aye.
The shirrive light doune and went into halle,
And fonde the lord fetred faste withalle.
The shirreve unfetred hym right sone anoon,
And sente aftere a leche to hele his rigge boon.
Lat we now the fals knyght lye in hys care,
And talke we of Gamelyn and of his fare.
Gamelyn into the wode stalked stille,
And Adam Spensere liked right ille;
Adam swore to Gamelyn, 'By Seint Richere,
1068
Now I see it is mery to be a spencere,
Yit lever me were kayes to bere,
Than walken in this wilde wode my clothes to tere.'
'Adam,' seide Gamelyn, 'dismay the right nought;
Mony good mannys child in care is brought.'
As thei stode talkinge bothen in fere,
Adam herd talking of men and right nyghe hem thei were.
Tho Gamelyn under wode loked aright,
Sevene score of yonge men he seye wel ydight;
Alle satte at the mete compas aboute.
'Adam,' seide Gamelyn, 'now have I no doute,
Aftere bale cometh bote thorgh Goddis myght;
Me think of mete and drynk I have a sight.'
Adam loked thoo under wode bough,
And whan he segh mete was glad ynogh;
For he hoped to God to have his dele,
And he was sore alonged after a mele.
As he seide that worde the mayster outlawe
Saugh Adam and Gamelyn under the wode shawe.
'Yonge men,' seide the maistere 'by the good Rode,
I am ware of gestes God send us goode;
Yond ben twoo yonge men wel ydight,
And parenture ther ben mo whoso loked right.
Ariseth up, yonge men and fette hem to me;
It is good that we weten what men thei be.'
Up ther sterten sevene from the dynere,
And metten with Gamelyn and Adam Spencere.
Whan thei were nyghe hem than seide that oon,
'Yeeldeth up, yonge men your bowes and your floon.'
Than seide Gamelyn that yong was of elde,
'Moche sorwe mote thei have that to you hem yelde!
I curs noon other but right mysilve;
Thoo ye fette to you fyve than be ye twelve!'
Whan they harde by his word that myght was in his arme,
Ther was noon of hem that wolde do hym harme,
But seide to Gamelyn myldely and stille,
'Cometh afore our maister and seith to hym your wille.'
'Yong men,' seide Gamelyn, 'be your lewté,
What man is youre maister that ye with be?'
Alle thei answerd without lesing,
'Our maister is crowned of outlawe king.'
1069
'Adam,' seide Gamelyn, 'go we in Cristes name;
He may neither mete ne drink warne us for shame.
If that he be hende and come of gentil blood,
He wil yeve us mete and drink and do us som gode.'
'By Seint Jame!' seide Adam, 'what harme that I gete,
I wil aventure me that I had mete.'
Gamelyn and Adam went forth in fere,
And thei grette the maister that thei fond there.
Than seide the maister king of outlawes,
'What seche ye, yonge men, under the wode shawes?'
Gamelyn answerde the king with his croune,
'He most nedes walk in feeld that may not in toune.
Sire, we walk not here no harme to doo,
But yif we mete a deer to shete therto,
As men that bene hungry and mow no mete fynde,
And bene harde bystad under wode lynde.'
Of Gamelyns wordes the maister had reuthe,
And seide, 'Ye shul have ynow have God my trouth!'
He bad hem sitte doun for to take rest;
And bad hem ete and drink and that of the best.
As they eten and dronken wel and fyne,
Than seide on to another, 'This is Gamelyne.'
Tho was the maistere outlaw into counseile nome,
And tolde howe it was Gamelyn that thider was come.
Anon as he herd how it was byfalle,
He made him maister under hym over hem alle.
Withinne the thridde weke hym come tydinge,
To the maistere outlawe that was her kinge,
That he shuld come home his pees was made;
And of that good tydinge he was ful glade.
Thoo seide he to his yonge men soth forto telle,
'Me bene comen tydinges I may no lenger dwelle.'
Tho was Gamelyn anoon withoute taryinge,
Made maister outlawe and crowned her kinge.
Whan Gamelyn was crowned king of outlawes,
And walked had a while under the wode shawes,
The fals knyght his brother was sherif and sire,
And lete his brother endite for hate and for ire.
Thoo were his boond men sory and no thing glade,
Whan Gamelyn her lord wolfeshede was made;
1070
And sente out of his men wher thei might hym fynde,
For to go seke Gamelyne under the wode lynde,
To telle hym tydinge the wynde was wente,
And al his good reved and al his men shente.
Whan thei had hym founden on knees thei hem setten,
And adoune with here hodes and her lord gretten;
'Sire, wreth you not for the good Rode,
For we han brought you tyddyngges but thei be not gode.
Now is thi brother sherreve and hath the bayly,
And hath endited the and wolfesheed doth the crye.'
'Allas!' seide Gamelyn, 'that ever I was so sclak
That I ne had broke his nek whan I his rigge brak!
Goth, greteth wel myn husbondes and wif,
I wil be at the nexte shyre have God my lif!'
Gamelyn come redy to the nexte shire,
And ther was his brother both lord and sire.
Gamelyn boldely come into the mote halle,
And putte adoun his hode amonge tho lordes alle;
'God save you, lordinggs that here be!
But broke bak sherreve evel mote thou thee!
Whi hast thou don me that shame and vilenye,
For to lat endite me and wolfeshede do me crye?'
Thoo thoghte the fals knyght forto bene awreke,
And lette Gamelyn most he no thinge speke;
Might ther be no grace but Gamelyn atte last
Was cast in prison and fettred faste.
Gamelyn hath a brothere that highte Sir Ote,
Als good an knyght and hende as might gon on foote.
Anoon yede a massager to that good knyght
And tolde him altogidere how Gamelyn was dight.
Anoon whan Sire Ote herd howe Gamelyn was dight,
He was right sory and no thing light,
And lete sadel a stede and the way name,
And to his tweyne bretheren right sone he came.
'Sire,' seide Sire Ote to the sherreve thoo,
'We bene but three bretheren shul we never be mo;
And thou hast prisoned the best of us alle;
Such another brother evel mote hym byfalle!'
'Sire Ote,' seide the fals knyght, 'lat be thi cors;
By God, for thi wordes he shal fare the wors;
To the kingges prisoun he is ynome,
1071
And ther he shal abide to the justice come.'
'Par de!' seide Sir Ote, 'better it shal be;
I bid hym to maynprise that thou graunte me
To the next sitting of delyveraunce,
And lat than Gamelyn stonde to his chaunce.'
'Brother, in such a forward I take him to the;
And by thine fader soule that the bigate and me,
But he be redy whan the justice sitte,
Thou shalt bere the juggement for al thi grete witte.'
'I graunte wel,' seide Sir Ote, 'that it so be.
Lat delyver him anoon and take hym to me.'
Tho was Gamelyn delyvered to Sire Ote, his brother;
And that nyght dwelled the oon with the other.
On the morowe seide Gamelyn to Sire Ote the hende,
'Brother,' he seide, 'I mote forsoth from you wende
To loke howe my yonge men leden her liff,
Whedere thei lyven in joie or ellis in striff.'
'By God' seyde Sire Ote, 'that is a colde rede,
Nowe I se that alle the carke schal fal on my hede;
For whan the justice sitte and thou be not yfounde,
I shal anoon be take and in thi stede ibounde.'
'Brother,' seide Gamelyn, 'dismay you nought,
For by saint Jame in Gales that mony men hath sought,
Yif that God almyghty holde my lif and witte,
I wil be redy whan the justice sitte.'
Than seide Sir Ote to Gamelyn, 'God shilde the fro shame;
Come whan thou seest tyme and bringe us out of blame.'
Fitt 6
Litheneth, and listeneth and holde you stille,
And ye shul here how Gamelyn had al his wille.
Gamelyn went under the wode-ris,
And fonde ther pleying yenge men of pris.
Tho was yonge Gamelyn right glad ynoughe,
Whan he fonde his men under wode boughe.
Gamelyn and his men talkeden in fere,
And thei hadde good game her maister to here;
His men tolde him of aventures that they had founde,
And Gamelyn tolde hem agein howe he was fast bounde.
1072
While Gamelyn was outlawe had he no cors;
There was no man that for him ferde the wors,
But abbots and priours, monk and chanoun;
On hem left he nought whan he myghte hem nome.
While Gamelyn and his men made merthes ryve,
The fals knyght his brother evel mot he thryve!
For he was fast aboute both day and other,
For to hiren the quest to hongen his brother.
Gamelyn stode on a day and byheeld
The wodes and the shawes and the wild feeld,
He thoughte on his brothere how he hym byhette
That he wolde be redy whan the justice sette;
He thought wel he wold without delay,
Come tofore the justice to kepen his day,
And saide to his yonge men, 'Dighteth you yare,
For whan the justice sitte we most be thare,
For I am under borowe til that I come,
And my brother for me to prison shal be nome.'
'By Seint Jame!' seide his yonge men, 'and thou rede therto,
Ordeyn how it shal be and it shal be do.'
While Gamelyn was comyng ther the justice satte,
The fals knyght his brother forgate he not that,
To hire the men of the quest to hangen his brother;
Thoughe thei had not that oon thei wolde have that other
Tho come Gamelyn from under the wode-ris,
And brought with hym yonge men of pris
'I see wel,' seide Gamelyn, 'the justice is sette;
Go aforn, Adam, and loke how it spette.'
Adam went into the halle and loked al aboute,
He segh there stonde lordes grete and stoute,
And Sir Ote his brother fetred ful fast;
Thoo went Adam out of halle as he were agast.
Adam seide to Gamelyn and to his felawes alle,
'Sir Ote stont fetered in the mote halle.'
'Yonge men,' seide Gamelyn, 'this ye heeren alle:
Sir Ote stont fetered in the mote halle.
If God geve us grace well forto doo,
He shal it abigge that it broughte therto.'
Than seide Adam that lockes had hore,
'Cristes curs mote he have that hym bonde so sore!
1073
And thou wilt, Gamelyn, do after my rede,
Ther is noon in the halle shal bere awey his hede.'
'Adam,' seide Gamelyn, 'we wil not do soo,
We wil slee the giltif and lat the other go.
I wil into the halle and with the justice speke;
Of hem that bene giltif I wil ben awreke.
Lat no skape at the door take, yonge men, yeme;
For I wil be justice this day domes to deme.
God spede me this day at my newe werk!
Adam, com with me for thou shalt be my clerk.'
His men answereden hym and bad don his best,
'And if thou to us have nede thou shalt finde us prest;
We wil stonde with the while that we may dure;
And but we worchen manly pay us none hure.'
'Yonge men,' seid Gamelyn, 'so mot I wel the!
A trusty maister ye shal fynde me.'
Right there the justice satte in the halle,
Inne went Gamelyn amonges hem alle.
Gamelyn lete unfetter his brother out of bende.
Than seide Sire Ote his brother that was hende,
'Thow haddest almost, Gamelyn, dwelled to longe,
For the quest is out on me that I shulde honge.'
'Brother,' seide Gamelyn, 'so God yeve me good rest!
This day shul thei be honged that ben on the quest;
And the justice both that is the juge man,
And the sherreve also thorgh hym it bigan.
Than seide Gamelyn to the justise,
'Now is thi power don, the most nedes rise;
Thow hast yeven domes that bene evel dight,
I will sitten in thi sete and dressen hem aright.'
The justice satte stille and roos not anon;
And Gamelyn cleved his chekebon;
Gamelyn toke him in his armes and no more spake,
But threwe hym over the barre and his arme brake.
Dorst noon to Gamelyn seie but goode,
Forfeerd of the company that without stoode.
Gamelyn sette him doun in the justise sete,
And Sire Ote his brother by him and Adam at his fete.
Whan Gamelyn was sette in the justise stede,
Herken of a bourde that Gamelyn dede.
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He lete fetter the justise and his fals brother,
And did hem com to the barre that on with that other.
Whan Gamelyn had thus ydon had he no rest,
Til he had enquered who was on his quest
Forto demen his brother Sir Ote for to honge;
Er he wist what thei were hym thought ful longe.
But as sone as Gamelyn wist where thei were,
He did hem everechon fetter in fere,
And bringgen hem to the barre and setten in rewe;
'By my feith!' seide the justise, 'the sherrive is a shrewe!'
Than seide Gamelyn to the justise,
'Thou hast yove domes of the worst assise;
And the twelve sesoures that weren on the quest,
Thei shul be honged this day so have I good rest!'
Than seide the sheref to yonge Gamelyn,
'Lord, I crie thee mercie brother art thou myn.'
'Therfor,' seide Gamelyn, 'have thou Cristes curs,
For and thow were maister I shuld have wors.'
For to make shorte tale and not to longe,
He ordeyned hym a quest of his men stronge;
The justice and the shirreve both honged hie,
To weyven with the ropes and the winde drye;
And the twelve sisours (sorwe have that rekke!)
Alle thei were honged fast by the nekke.
Thus endeth the fals knyght with his trecherye,
That ever had lad his lif in falsenesse and folye.
He was honged by the nek and not by the purs,
That was the mede that he had for his faders curs.
Sire Ote was eldest and Gamelyn was yenge,
Wenten to her frendes and passed to the kinge;
Thei maden pees with the king of the best sise.
The king loved wel Sir Ote and made hym justise.
And after, the king made Gamelyn in est and in west,
The cheef justice of his free forest;
Alle his wight yonge men the king foryaf her gilt,
And sithen in good office the king hath hem pilt,
Thus wane Gamelyn his land and his lede,
And wreke him on his enemyes and quytte hem her mede;
And Sire Ote his brother made him his heire,
And sithen wedded Gamelyn a wif good and faire;
1075
They lyved togidere the while that Crist wolde,
And sithen was Gamelyn graven under molde.
And so shull we alle may ther no man fle:
God bring us to that joye that ever shal be!
~ Anonymous Olde English,
144:Colin Clouts Come Home Againe
Colin Clouts Come Home Againe
THe shepheards boy (best knowen by that name)
That after Tityrus first sung his lay,
Laies of sweet loue, without rebuke or blame,
Sate (as his custome was) vpon a day,
Charming his oaten pipe vnto his peres,
The shepheard swaines, that did about him play:
Who all the while with greedie listfull eares,
Did stand astonisht at his curious skill,
Like hartlesse deare, dismayed with thunders sound.
At last when as he piped had his fill,
He rested him: and sitting then around,
One of those groomes (a iolly groome was he,
As euer piped on an oaten reed,
And lou'd this shepheard dearest in degree,
Hight Hobbinol) gan thus to him areed.
Colin my liefe, my life, how great a losse
Had all the shepheards nation by thy lacke?
And I poore swaine of many greatest crosse:
That sith thy Muse first since thy turning backe
Was heard to sound as she was wont on hye,
Hast made vs all so blessed and so blythe.
Whilest thou wast hence, all dead in dole did lye:
The woods were heard to waile full many a sythe,
And all their birds with silence to complaine:
The fields with faded flowers did seem to mourne,
And all their flocks from feeding to refraine:
The running waters wept for thy returne,
And all their fish with langour did lament:
But now both woods and fields, and floods reuiue,
Sith thou art come, their cause of meriment,
That vs late dead, hast made againe aliue:
But were it not too painfull to repeat
The passed fortunes, which to thee befell
In thy late voyage, we thee would entreat,
Now at thy leisure them to vs to tell.
To whom the shepheard gently answered thus,
Hobbin thou temptest me to that I couet:
For of good passed newly to discus,
77
By dubble vsurie doth twise renew it.
And since I saw that Angels blessed eie,
Her worlds bright sun, her heauens fairest light,
My mind full of my thoughts satietie,
Doth feed on sweet contentment of that sight:
Since that same day in nought I take delight,
Ne feeling haue in any earthly pleasure,
But in remembrance of that glorious bright,
My lifes sole blisse, my hearts eternall threasure.
Wake then my pipe, my sleepie Muse awake,
Till I haue told her praises lasting long:
Hobbin desires, thou maist it not forsake,
Harke then ye iolly shepheards to my song.
With that they all gan throng about him neare,
With hungrie eares to heare his harmonie:
The whiles their flocks deuoyd of dangers feare,
Did round about them feed at libertie.
One day (quoth he) I sat, (as was my trade)
Vnder the foot of Mole that mountaine hore,
Keeping my sheepe amongst the cooly shade,
Of the greene alders by the Mullaes shore:
There a straunge shepherd chaunst to find me out,
Whether allured with my pipes delight,
Whose pleasing sound yshrilled far about,
Or thither led by chaunce, I know not right:
VVhom when I asked from what place he came,
And how he hight, himselfe he did ycleepe,
The shepheard of the Ocean by name,
And said he came far from the main-sea deepe.
He sitting me beside in that same shade,
Prouoked me to plaie some pleasant fit,
And when he heard the musicke which I made,
He found himselfe full greatly pleased at it:
Yet æmuling my pipe, he tooke in hond
My pipe before that æmuled of many,
And plaid thereon; (for well that skill he cond)
Himselfe as skilfull in that art as any.
He pip'd, I sung; and when he sung, I piped,
By chaunge of turnes, each making other mery,
Neither enuying other, nor enuied,
So piped we, vntill we both were weary,
There interrupting him, a bonie swaine,
78
That Cuddy hight, him thus atweene bespake:
And should it not thy ready course restraine,
I would request thee Colin, for my sake,
To tell what thou didst sing, when he did plaie.
For well I weene it worth recounting was,
VVhether it were some hymne, or morall laie,
Or carol made to praise thy loued lasse.
Nor of my loue, nor of my losse (quoth he)
I then did sing, as then occasion fell:
For loue had me forlorne, forlorne of me,
That made me in that desart chose to dwell.
But of my riuer Bregogs loue I soong,
VVhich to the shiny Mulla he did beare,
And yet doth beare, and euer will, so long
As water doth within his bancks appeare.
Of fellowship (said then that bony Boy)
Record to vs that louely lay againe:
The staie whereof, shall nought these eares annoy,
VVho all that Colin makes, do couet faine.
Heare then (quoth he) the tenor of my tale,
In sort as I it to that shepheard told:
No leasing new, nor Grandams fable stale,
But auncient truth confirm'd with credence old.
Old father Mole, (Mole hight that mountain gray
That walls the Northside of Armulla dale)
He had a daughter fresh as floure of May,
VVhich gaue that name vnto that pleasant vale;
Mulla the daughter of oldMole, so hight
The Nimph, which of that water course has charge,
That springing out of Mole, doth run downe right
to Butteuant where spreding forth at large,
It giueth name vnto that auncient Cittie,
VVhich Kilnemullah cleped is of old:
VVhose ragged ruines breed great ruth and pittie,
To travailers, which it from far behold.
Full faine she lou'd, and was belou'd full faine,
Of her owne brother riuer, Bregog hight,
So hight because of this deceitfull traine,
VVhich he with Mulla wrought to win delight.
But her old sire more carefull of her good,
And meaning her much better to preferre,
Did thinke to match her with the neighbour flood,
79
VVhich Allo hight, Broad water called farre:
And wrought so well with his continuall paine,
That he that riuer for his daughter wonne:
The dowre agreed, the day assigned plaine,
The place appointed where it should be doone.
Nath lesse the Nymph her former liking held;
For loue will not be drawne, but must be ledde,
And Bregog did so well her fancie weld,
That her good will he got her first to wedde.
But for her father sitting still on hie,
Did warily still watch which way she went,
And eke from far obseru'd with iealous eie,
VVhich way his course the wanton Bregog bent,
Him to deceiue for all his watchfull ward,
The wily louer did deuise this slight:
First into many parts his streame he shar'd,
That whilest the one was watcht, the other might
Passe vnespide to meete her by the way;
And then besides, those little streames so broken
He vnder ground so closely did conuay,
That of their passage doth appeare no token,
Till they into the Mullaes water slide.
So secretly did he his loue enioy:
Yet not so secret, but it was descried,
And told her father by a shepheards boy.
Who wondrous wroth for that so foule despight,
In great auenge did roll downe from his hill
Huge mightie stones, the which encomber might
His passage, and his water-courses spill.
So of a Riuer, which he was of old,
He none was made, but scattred all to nought,
And lost emong those rocks into him rold,
Did lose his name: so deare his loue he bought.
Which hauing said, him Thestylis bespake,
Now by my life this was a mery lay:
Worthie of Colin selfe, that did it make.
But read now eke of friendship I thee pray,
What dittie did that other shepheard sing?
For I do couet most the same to heare,
As men vse most to couet forreine thing
That shall I eke (quoth he) to you declare.
His song was all a lamentable lay,
80
Of great vnkindnesse, and of vsage hard,
Of Cynthia the Ladie of the sea,
Which from her presence faultlesse him debard.
And euer and anon with singults rife,
He cryed out, to make his vndersong
Ah my loues queene, and goddesse of my life,
Who shall me pittie, when thou doest me wrong?
Then gan a gentle bonylasse to speake,
That Marin hight, Right well he sure did plaine:
That could great Cynthiaes sore displeasure breake,
And moue to take him to her grace againe.
But tell on further Colin, as befell
Twixt him and thee, that thee did hence dissuade.
When thus our pipes we both had wearied well,
(Quoth he) and each an end of singing made,
He gan to cast great lyking to my lore,
And great dislyking to my lucklesse lot:
That banisht had my selfe, like wight forlore,
Into that waste, where I was quite forgot.
The which to leaue, thenceforth he counseld mee,
Vnmeet for man, in whom was ought regardfull,
And wend with him, his Cynthia to see:
Whose grace was great, & bounty most rewardful.
Besides her peerlesse skill in making well
And all the ornaments of wondrous wit,
Such as all womankynd did far excell:
Such as the world admyr'd and praised it:
So what with hope of good, and hate of ill,
He me perswaded forth with him to fare.
Nought tooke I with me, but mine oaten quill:
Small needments else need shepheard to prepare.
So to the sea we came; the sea? that is
A world of waters heaped vp on hie,
Rolling like mountaines in wide wildernesse,
Horrible, hideous, roaring with hoarse crie.
And is the sea (quoth Coridon) so fearfull?
Fearful much more (quoth he) the[n] hart can fear:
Thousand wyld beasts with deep mouthes gaping direfull
Therein stil wait poore passengers to teare.
Who life doth loath, and longs death to behold,
Before he die, alreadie dead with feare,
And yet would liue with heart halfe stonie cold,
81
Let him to sea, and he shall see it there.
Before he die, alreadie dead with feare:
And yet as ghastly dreadfull, as it seemes,
Bold men presuming life for gaine to sell,
Dare tempt that gulf, and in those wandring stremes
Seek waies vnknowne, waies leading down to hell.
For as we stood there waiting on the strond,
Behold an huge great vessell to vs came,
Dauncing vpon the waters back to lond,
As if it scornd the daunger of the same;
Yet it was but a wooden frame and fraile,
Glewed togither with some subtile matter,
Yet had it armes and wings, and head and taile,
And life to moue it selfe vpon the water.
Strange thing, how bold & swift the monster was,
That neither car'd for wynd, nor haile, nor raine,
Nor swelling waues, but thorough them did passe
So proudly, that she made them roare againe.
The same aboord vs gently did receaue,
And without harme vs farre away did beare,
So farre that land our mother vs did leaue,
And nought but sea and heauen to vs appeare.
Then hartlesse quite and full of inward feare,
That shepheard I besought to me to tell,
Vnder what skie, or in what world we were,
In which I saw no liuing people dwell,
Who me recomforting all that he might,
Told me that that same was the Regiment
Of a great shepheardesse, that Cynthia hight,
His leige his Ladie, and his lifes Regient.
If then (quoth I) a shepheardesse she bee,
Where be the flockes and heards, which she doth keep?
And where may I the hills and pastures see,
On which she vseth for to feede her sheepe?
These be the hills (quoth he) the surges hie,
On which faire Cynthia her heards doth feed:
Her heards be thousand fishes with their frie,
Which in the bosome of the billowes breed.
Of them the shepheard which hath charge in chief,
Is Triton blowing loud his wreathed horne:
At sound whereof, they all for their relief
Wend too and fro at euening and at morne.
82
And Proteus eke with him does driue his heard
Of stinking Seales and Porcpisces together,
With hoary head and deawy dropping beard,
Compelling them which way he list, and whether.
And I among the rest of many least,
Haue in the Ocean charge to me assigned:
Where I will liue or die at her beheast,
And serue and honour her with faithfull mind.
Besides an hundred Nymphs all heauenly borne,
And of immortall race, doo still attend
To wash faire Cynthiaes sheep whe[n] they be shorne,
And fold them vp, when they haue made an end.
Those be the shepheards which my Cynthia serue,
At sea, beside a thousand moe at land:
Froe land and sea my Cynthia doth deserue
To haue in her commandement at hand.
Thereat I wondred much, till wondring more
And more, at length we land far off descryde:
Which sight much gladded me; for much afore
I feard, least land we neuer should haue eyde:
Thereto our ship her course directly bent,
As if the way she perfectly had knowne.
We Lunday passe; by that same name is ment
An Island, which the first to west was showne.
From thence another world of land we kend,
Floting amid the sea in ieopardie,
And round about with mightie white rocks hemd,
Against the seas encroaching crueltie.
Those same the shepheard told me, were the fields
In which dame Cynthia her landheards fed:
Faire goodly fields, then which Armulla yields
None fairer, nor more fruitfull to be red.
The first to which we nigh approched, was
An high headland thrust far into the sea,
Like to an horne, whereof the neame it has,
Yet seemd to be a goodly pleasant lea:
There did a loftie mount at first vs greet,
Which did a stately heape of stones vpreare,
That seemd amid the surges for to fleet,
Much greater then that frame, which vs did beare:
There did our ship her fruitfull womb vnlade,
And put vs all ashore on Cynthias land.
83
What land is that thou meanst (then Cuddy sayd)
And is there other, then whereon we stand?
Ah Cuddy (then quoth Colin) thous a fon,
That hast not seene least part of natures work:
Much more there is vnkend, then thou doest kon,
And much more that does from mens knowledge lurke.
For that same land much larger is then this,
And other men and beasts and birds doth feed:
There fruitfull corne, faire trees, fresh herbage is
And all things else that liuing creatures need.
Besides most goodly riuers there appeare,
No whit inferiour to thy Funchins praise,
Or vnto Allo or to Mulla cleare:
Nought hast thou foolish boy seene in thy daies,
But if that land be there (quoth he) as here,
And is theyr heauen likewise there all one?
And if like heauen, be heauenly graces there,
Like as in this same world where we do wone?
Both heauen and heauenly graces do much more
(Quoth he) abound in that same land, then this.
For there all happie peace and plenteous store
Conspire in one to make contented bliss:
No wayling there nor wretchednesse is heard,
No bloodie issues nor no leprosies,
No griesly famine, nor no raging sweard,
No nightly bo[r]drags, nor no hue and cries;
The shepheards there abroad may safely lie,
On hills and downes, withouten dread or daunger:
No rauenous wolues the good mans hope destroy,
Nor outlawes fell affray the forest raunger.
There learned arts do florish in great honor,
And Poets wits are had in peerlesse price:
Religion hath lay powre to rest vpon her,
Aduauncing vertue and suppressing vice.
For end, all good, all grace it gratefully to vse:
For God his gifts there plenteously bestowes,
But gracelesse men them greatly do abuse.
But say on further, then said Corylas,
The rest of thine aduentures, that betyded.
Foorth on our voyage we by land did passe,
(Quoth he) as that same shepheard still vs guyded,
Vntill that we to Cynthiaes presence came:
84
Whose glorie greater then my simple thought,
I found much greater then the former fame;
Such greatnes I cannot compare to ought:
But if I her like ought on earth might read,
I would her lyken to a crowne of lillies,
Vpon a virgin brydes adorned head,
With Roses dight and Goolds and Daffadillies;
Or like the circlet of a Turtle true,
In which all colours of the rainbow bee;
Or like faire Phebes garlond shining new,
In which all pure perfection one may see.
But vaine it is to thinke by paragone
Of earthly things, to iudge of things diuine:
Her power, her mercy, and her wisedome, none
Can deeme, but who the Godhead can define.
Why then do I base shepheard bold and blind,
Presume the things so sacred to prophane?
More fit it is t'adore with humble mind,
The image of the heauens in shape humane.
With that Alexis broke his tale asunder,
Saying, By wondring at thy Cynthiaes praise:
Colin, thy selfe thou mak'st vs more to wonder,
And her vpraising, Doest thy selfe vpraise.
But let vs heare what grace she shewed thee,
And how that shepheard strange, thy cause advanced?
The shepheard of the Ocean (quoth he)
Vnto that Goddesse grace me first enhanced,
And to mine oaten pipe enclin'd her eare,
That she thenceforth therein gan take delight,
And it desir'd at timely houres to heare,
All were my notes but rude and roughly dight;
For not by measure of her owne great mynd,
And wondrous worth she mott my simple song,
But ioyd that country shepheard ought could fynd
Worth harkening to, emongst the learned throng.
Why? (said Alexis then) what needeth shee
That is so great a shepheardesse her selfe,
And hath so many shepheards in her fee,
To heare thee sing, a simple silly Elfe?
Or be the shepheardes which do serue her laesie,
That they list not their mery pipes applie?
Or be their pipes vntunable and craesie,
85
That they cannot her honour worthylie?
Ah nay (said Colin) neither so, nor so:
For better shepheards be not vnder skie,
Nor better hable, when they list to blow,
Their pipes aloud, her name to glorifie.
There is good Harpalus now woxen aged,
In faithfull seruice of faire Cynthia:
And there is Corydon, though meanly waged,
Yet hablest wit of most I know this day.
And there is sad Alcyon bent to mourne,
Though fit to frame an euerlasting dittie,
Whose gentle spright for Daphnes death doth tourn
Sweet layes of loue to endlesse plaints of pittie.
Ah pensiue boy pursue that braue conceipt,
In thy sweet Eglantine of Meriflure,
Lift vp thy notes vnto their wonted height,
That may thy Muse and mates to mirth allure.
There eke is Palin worthie of great praise,
Albe he envie at my rustick quill:
And there is pleasing Alcon, could he raise
His tunes from laies to matter of more skill.
And there is old Palemon free from spight,
Whose carefull pipe may make the hearer rew:
Yet he himselfe may rewed be more right,
That sung so long vntill quite hoarse he grew.
And there is Alabaster throughly taught,
In all this skill, though knowen yet to few,
Yet were he knowne to Cynthia as he ought,
His Eliseïs would be redde anew.
Who liues that can match that heroick song,
Which he hath of that mightie Princesse made?
O dreaded Dread, do not thy selfe that wrong,
To let thy fame lie so in hidden shade:
But call it forth, O call him forth to thee,
To ende thy glorie which he hath begun:
That when he finisht hath as it should be,
No brauer Poeme can be vnder Sun.
Nor Po nor Tyburs swans so much renowned,
Nor all the brood of Greece so highly praised,
Can match that Muse whe[n] it with bayes is crowned,
And to the pitch of her perfection raised.
And there is a new shepheard late vp sprong,
86
The which doth all afore him far surpasse:
Appearing well in that well tuned song,
Which late he sung vnto a scornefull lasse.
Yet doth his trembling Muse but lowly flie,
As daring not too rashly mount on hight,
And doth her tender plumes as yet but trie,
In loues soft lais and looser thoughts delight.
Then rouze thy feathers quickly Daniell,
And to what course thou please thy selfe aduaunce:
But most me seemes, thy accent will excell,
In Tragick plaints and passionate mischance.
And there that shepheard of the Ocean is,
That spends his wit in loues consuming smart:
Full sweetly tempred is that Muse of his
That can empierce a Princes mightie hart.
There also is (ah no, he is not now)
But since I said he is, he is quite gone,
Amyntas quite is gone, and lies full low,
Hauing his Amaryllis left to mone.
Helpe, O ye shepheards helpe ye all in this,
Helpe Amaryllis this her losse to mourne:
Her losse is yours, your losse Amyntas is,
Amyntas floure of Shepheards pride forlorne:
He whilest he liued was the noblest swaine,
That euer piped in an oaten quill:
Both did he other, which could pipe, maintaine,
And eke could pipe himselfe with passing skill.
And there though last not least is Aetion,
A gentler shepheard may no where be found:
Whose Muse full of high thoughts inuention,
Doth like himselfe Heroically sound.
All these, and many others mo remaine,
Now after Astrofell is dead and gone:
But while as Astrofell did liue and raine,
Amongst all these was none his Paragone.
All these do florish in their sundry kynd,
And do their Cynthia immortall make:
Yet found I lyking in her royall mynd,
Not for my skill, but for that shepheards sake.
Then spake a louely lasse, hight Lucida,
Shepheard, enough of shepheards thou hast told,
Which fauour thee, and honour Cynthia:
87
But of so many Nymphs which she doth hold
In her retinew, thou hast nothing sayd;
That seems with none of the[m] thou fauor foundest,
Or art ingratefull to each gentle mayd,
That none of all their due deserts resoundest.
Ah far be it (quoth Colin Clout) fro me,
That I of gentle Mayds should ill deserue:
For that my selfe I do professe to be
Vassall to one, whom all my dayes I serue;
The beame of beautie sparkled from aboue,
The floure of vertue and pure chastitie,
The blossome of sweet ioy and perfect loue,
The pearle of peerlesse grace and modestie:
To her my thoughts I daily dedicate,
To her my heart I nightly martyrize:
To her my loue I lowly do prostrate,
To her my life I wholly sacrifice:
My thoughts, my heart, my loue, my life is shee,
And I hers euer onely, euer one:
One euer I all vowed hers to bee,
One euer I, and others neuer none.
Then thus Melissa said; Thrice happie Mayd,
Whom thou doest so enforce to deify:
That woods, and hills, and valleyes thou hast made
Her name to eccho vnto heauen hie.
But say, who else vouchsafed thee of grace?
They all (quoth he) me graced goodly well,
That all I praise, but in the highest place,
Vrania, sister vnto Astrofell,
In whose braue mynd as in a golden cofer,
All heauenly gifts and riches locked are,
More rich then pearles of Ynde, or gold of Opher,
And in her sex more wonderfull and rare.
Ne lesse praise worthie I Theana read,
Whose goodly beames though they be ouer dight
With mourning stole of carefull widowhead,
Yet through that darksome vale do glister bright;
She is the well of bountie and braue mynd,
Excelling most in glorie and great light:
She is the ornament of womankynd,
And Courts chief garlond with all vertues dight.
Therefore great Cynthia her in chiefest grace
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Doth hold, and next vnto her selfe aduaunce,
Well worthie of so honourable place,
For her great worth and noble gouernance.
Ne lesse praise worthie is her sister deare,
Faire Marian, the Muses onely darling:
Whose beautie shyneth as the morning cleare,
With siluer deaw vpon the roses pearling.
Ne lesse praise worthie is Mansilia,
Best knowne by bearing vp great Cynthiaes traine:
That same is she to whom Daphnaida
Vpon her neeces death I did complaine.
She is the paterne of true womanhead,
And onely mirrhor of feminitie:
Worthie next after Cynthia to tread,
As she is next her in nobilitie.
Ne lesse praise worthie Galathea seemes,
Then best of all that honourable crew,
Faire Galathea with bright shining beames,
Inflaming feeble eyes that do her view.
She there then waited vpon Cynthia,
Yet there is not her won, but here with vs
About the borders of our rich Coshma,
Now made of Maa the nymph delitious.
Ne lesse praiseworthie faire Neæra is,
Neæra ours, not theirs, though there she be,
For of the famous Shure, the Nymph she is,
For high desert, aduaunst to that degree.
She is the blosome of grace and curtesie,
Adorned with all honourable parts:
She is the braunch of true nobilitie,
Belou'd of high and low with faithfull harts.
Ne lesse praiseworthie Stella do I read,
Though nought my praises of her needed arre,
Whom verse of noblest shepheard lately dead
Hath prais'd and rais'd aboue each other starre.
Ne lesse paiseworthie are the sister three,
The honor of the noble familie:
Of which I meanest boast my selfe to be,
And most that vnto them I am so nie.
Phyllis, Charyllis, and sweet Amaryllis:
Phyllis the faire, is eldest of the three:
The next to her, is bountifull Charyllis:
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But th'youngest is the highest in degree.
Phyllis the floure of rare perfection,
Faire spreading forth her leaues with fresh delight,
That with their beauties amorous reflexion,
Bereaue of sence each rash beholders sight.
But sweet Charyllis is the Paragone
Of peerlesse price, and ornament of praise,
Admyr'd of all, yet envied of none,
Through the myld temperance of her goodly raies
Thrise happie do I hold thee noble swaine,
The which art of so rich a spoile possest,
And it embracing deare without disdaine,
Hast sole possession in so chaste a brest:
Of all the shepheards daughters which there bee,
And yet there be the fairest vnder skie,
Or that elsewhere I euer yet did see.
A fairer Nymph yet neuer saw mine eie:
She is the pride and primrose of the rest,
Made by the maker selfe to be admired:
And like a goodly beacon high addrest,
That is with sparks of heauenle beautie fired.
But Amaryllis, whether fortunate,
Or else vnfortunate may I aread.
That freed is from Cupids yoke by fate,
Since which she doth new bands aduenture dread.
Shepheard what euer thou hast heard to be
In this or that praysd diuersly apart,
In her thou maist them all assembled see,
And seald vp in the threasure of her hart.
Ne thee lesse worthie gentle Flauia,
For thy chaste life and vertue I esteeme:
Ne thee lesse worthie curteous Candida,
For thy true loue and loyaltie I deeme.
Besides yet many mo that Cynthia serue,
Right noble Nymphs, and high to be commended:
But if I all should praise as they deserue,
This sun would faile me ere I halfe had ended.
Therefore in closure of a thankfull mynd,
I deeme it best to hold eternally,
Their bounteous deeds and noble fauours shrynd,
Then by discourse them to indignifie.
So hauing said, Aglaura him bespake:
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Colin, well worthie were those goodly fauours
Bestowd on thee, that so of them doest make,
And them requitest with thy thankful labours.
But of great Cynthiaes goodnesse and high grace,
Finish the storie which thou hast begunne.
More eath (quoth he) it is in such a case
How to begin, then know how to haue donne.
For euerie gift and euerie goodly meed
Which she on me bestowd, demaunds a day;
And euerie day, in which she did a deed,
Demaunds a yeare it duly to display.
Her words were like a streame of honnyfleeting,
The which doth softly trickle from the hiue:
Hable to melt the hearers heart vnweeting,
And eke to make the dead againe aliue.
Her deeds were like great clusters of ripe grapes,
Which load the b[ra]unches of the fruitfull vine:
Offring to fall into each mouth that gapes,
And fill the same with store of timely wine.
Her lookes were like beames of the morning Sun,
Forth looking through the windowes of the East:
When first the fleecie cattell haue begun
Vpon the perled grasse to make their feast.
Her thoughts are like the fume of Franckincence,
Which from a golden Censer forth doth rise:
And throwing forth sweet odours mou[n]ts fro the[n]ce
In rolling globes vp to the vauted skies.
There she beholds with high aspiring thought,
The cradle of her owne creation:
Emongst the seats of Angels heauenly wrought,
Much like an Angell in all forme and fashion.
Colin (said Cuddy then) thou hast forgot
Thy selfe, me seemes, too much, to mount so hie:
Such loftie flight, base shepheard seemeth not,
From flocks and fields, to Angels and to skie.
True (answered he) but her great excellence,
Lifts me aboue the measure of my might:
That being fild with furious insolence,
I feele my selfe like one yrapt in spright.
For when I thinke of her, as oft I ought,
Then want I words to speake it fitly forth:
And when I speake of her what I haue thought,
91
I cannot thinke according to her worth.
Yet will I thinke of her, yet will I speake,
So long as life my limbs doth hold together,
And when as death these vitall bands shall breake,
Her name recorded I will leaue for euer.
Her name in euery tree I will endosse,
That as the trees do grow, her name may grow.
And in the ground each where will it engrosse,
And fill with stones, that all men may it know.
The speaking woods and murmuring waters fall,
Her name Ile teach in knowen termes to frame:
And eke my lambs when for their dams they call,
Ile teach to call for Cynthia by name.
And long while after I am dead and rotten:
Amõgst the shepheards daughters dancing rownd,
My layes made of her shall not be forgotten,
But sung by them with flowry gyrlonds crownd.
And ye, who so ye be, that shall suruiue:
When as ye heare her memory renewed,
Be witnesse of her bounty here aliue,
Which she to Colin her poore shepheard shewed.
Much was the whole assembly of those heards,
Moou'd at his speech, so feelingly he spake:
And stood awhile astonisht at his words,
Till Thestylis at last their silence brake,
Saying, Why Colin, since thou foundst such grace
With Cynthia and all her noble crew:
Why didst thou euer leaue that happie place,
In which such wealth might vnto thee accrew?
And back returnedst to this barrein soyle,
Where cold and care and penury do dwell:
Here to keepe sheepe, with hunger and with toyle,
Most wretched he, that is and cannot tell.
Happie indeed (said Colin) I him hold,
That may that blessed presence still enioy,
Of fortune and of enuy vncomptrold,
Which still are wont most happie states t'annoy:
But I by that which little while I prooued:
Some part of those enormities did see,
The which in Court continually hooued,
And followd those which happie seemd to bee.
Therefore I silly man, whose former dayes
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Had in rude fields bene altogether spent,
Durst not aduenture such vnknowen wayes,
Nor trust the guile of fortunes blandishment,
But rather chose back to my sheep to tourne,
Whose vtmost hardnesse I before had tryde,
Then hauing learnd repentance late, to mourne
Emongst those wretches which I there descryde.
Shepheard (said Thestylis) it seems of spight
Thou speakest thus gainst their felicitie,
Which thou enuiest, rather then of right
That ought in them blameworthie thou dost spie.
Cause haue I none (quoth he) of cancred will
To quite them ill, that me demeand so well:
But selfe-regard of priuate good or ill,
Moues me of each, so as I found, to tell
And eke to warne yong shepheards wandring wit,
Which through report of that liues painted blisse,
Abandon quiet home, to seeke for it,
And leaue their lambes to losse misled amisse.
For sooth to say, it is no sort of life,
For shepheard fit to lead in that same place,
Where each one seeks with malice and with strife,
To thrust downe other into foule disgrace,
Himselfe to raise: and he doth soonest rise
That best can handle his deceitfull wit,
In subtil shifts, and finest sleights deuise,
Either by slaundring his well deemed name,
Through leasings lewd, and fained forgerie:
Or else by breeding him some blot of blame,
By creeping close into his secrecie;
To which him needs, a guilefull hollow hart,
Masked with faire dissembling curtesie,
A filed toung furnisht with tearmes of art,
No art of schoole, but Courtiers schoolery.
For arts of schoole haue there small countenance,
Counted but toyes to busie idle braines,
And there professours find small maintenance,
But to be instruments of others gaines.
Ne is there place for any gentle wit,
Vnlesse to please, it selfe it can applie:
But shouldred is, or out of doore quite shit,
As base, or blunt, vnmeet for melodie.
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For each mans worth is measured by his weed,
As harts by hornes, or asses by their eares:
Yet asses been not all whose eares exceed,
Nor yet all harts, that hornes the highest beares.
For highest lookes haue not the highest mynd,
Nor haughtie words most full of highest thoughts:
But are like bladders blowen vp with wynd,
That being prickt do vanish into noughts.
Euen such is all their vaunted vanitie,
Nought else but smoke, that fumeth soone away,
Such is their glorie that in simple eie
Seeme greatest, when their garments are most gay.
So they themselues for praise of fooles do sell,
And all their wealth for painting on a wall;
With price whereof, they buy a golden bell,
And purchase highest rowmes in bowre and hall:
Whiles single Truth and simple honestie
Do wander vp and downe despys'd of all;
Their plaine attire such glorious gallantry
Disdaines so much, that none them in doth call.
Ah Colin (then said Hobbinol) the blame
Which thou imputest, is too generall,
As if not any gentle wit of name,
Nor honest mynd might there be found at all.
For well I wot, sith I my selfe was there,
To wait on Lobbin (Lobbin well thow knewest)
Full many worrhie ones then waiting were,
As euer elfe in Princes Court thou vewest.
Of which, among you many yet remaine,
Whose names I cannot readily now ghesse:
Those that poore Sutors papers do retaine,
And those that skill of medicine professe.
And those that do to Cynthia expound,
The ledden of straunge languages in charge:
For Cynthia doth in sciences abound,
And giues to their professors stipend large.
Therefore vniustly thou doest wyte them all,
For that which thou mislikedst in a few.
Blame is (quoth he) more blamelesse generall,
Then that which priuate errours doth pursew:
For well I wot, that there amongst them bee
Full many persons of right worthie parts,
94
Both for report of spotlesse honestie,
And for profession of all learned arts,
Whose praise hereby no whit impaired is,
Though blame do light on those that faultie bee,
For all the rest do most-what far[e] amis,
And yet their owne misfaring will not see:
For either they be puffed vp with pride,
Or fraught with enuie that their galls do swell,
Or they their dayes to ydlenesse diuide,
Or drownded lie in pleasures wastefull well,
In which like Moldwarps noursling still they lurke,
Vnmyndfull of chiefe parts of manlinesse,
And do themselues for want of other worke,
Vaine votaries of laesie loue professe,
Whose seruice high so basely they ensew,
That Cupid selfe of them ashamed is,
And mustring all his men in Venus vew,
Denies them quite for seruitors of his.
And is loue then (said Corylas once knowne
In Court, and his sweet lore professed there?
I weened sure he was our God alone,
And only woond in feilds and forests here.
Not so (quoth he) loue most aboundeth there.
For all the walls and windows there are writ,
All full of loue, and loue, and loue my deare,
And all their talke and studie is of it.
Ne any there doth braue or valiant seeme,
Vnlesse that some gay Mistresse badge he beares:
Ne any one himselfe doth ought esteeme,
Vnlesse he swim in loue up to the eares.
But they of loue and of his sacred lere,
(As it should be) all otherwise deuise,
Then we poore shepheards are accustomd here,
And him do sue and serue all otherwise.
For with lewd speeches and licentious deeds,
His mightie mysteries they do prophane,
And vse his ydle name to other needs,
But as a complement for courting vaine.
So him they do not serue as they professe,
But make him serue to them for sordid vses.
Ah my dread Lord, that doest liege hearts possese;
Auenge thy selfe on them for their abuses.
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But we poore shepheards whether rightly so,
Or through our rudenesse into errour led:
Do make religion how we rashly go,
To serue that God, that is so greatly dred;
For him the greatest of the Gods we deeme,
Borne without Syre or couples of one kynd,
For Venus selfe doth soly couples seeme,
Both male and female though commixture ioynd.
So pure and spotlesse Cupid forth she brought,
And in the gardens of Adonis nurst:
Where growing he, his owne perfection wrought,
And shortly was of all the Gods the first.
Then got he bow and shafts of gold and lead,
In which so fell and puissant he grew,
That Ioue himselfe his powre began to dread,
And taking him vp to heauen, him godded new.
From thence he shootes his arrowes euery where
Into the world, at randon as he will,
On vs fraile men, his wretched vassals here,
Like as himselfe vs pleaseth, saue or spill.
So we him worship, so we him adore
With humble hearts to heauen vplifted hie,
That to true loues he may vs euermore
Preferre, and of their grace vs dignifie:
Ne is there shepheard, ne yet shepheards swaine,
What euer feeds in forest or in field,
That dare with euil deed or leasing vaine
Blaspheme his powre, or termes vnworthie yield.
Shepheard it seemes that some celestiall rage
Of loue (quoth Cuddy) is breath'd into thy brest,
That powreth forth these oracles so sage,
Of that high powre, wherewith thou art possest.
But neuer wist I till this present day
Albe of loue I alwayes humbly deemed,
That he was such an one, as thou doest say,
And so religiously to be esteemed.
Well may it seeme by this thy deep insight,
That of that God the Priest thou shouldest bee:
So well thou wot'st the mysterie of his might,
As if his godhead thou didst present see.
Of loues perfection perfectly to speake,
Or of his nature rightly to define,
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Indeed (said Colin) passeth reasons reach,
And needs his priest t'expresse his powre diuine.
For long before the world he was y'bore
And bred aboue in Venus bosome deare:
For by his powre the world was made of yore,
And all that therein wondrous doth appeare.
For how should else things so far from attone
And so great enemies as of them bee,
Be euer drawne together into one,
And taught in such accordance to agree.
Through him the cold began to couet heat,
And water fire; the light to mount on hie,
And th'heauie down to peize; the hungry t'eat,
And voydnesse to seeke full satietie,
So being former foes, they wexed friends,
And gan by litle learne to loue each other:
So being knit, they brought forth other kynds
Out of the fruitfull wombe of their great mother.
Then first gan heauen out of darknesse dread
For to appeare, and brought forth chearfull day:
Next gan the earth to shew her naked head,
Out of deep waters which her drownd alway.
And shortly after euerie liuing wight,
Crept forth like wormes out of her slimy nature.
Soone as on them the Suns life-giuing light,
had powred kindly heat and formall feature,
Thenceforth they gan each one his like to loue,
And like himselfe desire for to beget:
The Lyon chose his mate the Turtle doue
Her deare, the Dolphin his owne Dolphinet,
But man that had the sparke of reasons might,
More then the rest to rule his passion:
Chose for his loue the fairest in his sight,
Like as himselfe was fairest by creation.
For beautie is the bayt which with delight
Doth man allure, for to enlarge his kynd,
Beautie the burning lamp of heauens light,
Darting her beames into each feeble mynd:
Against whose powre, nor God nor man can fynd,
Defence, ne ward the daunger of the wound,
But being hurt, seeke to be medicynd
Of her that first did stir that mortall stownd.
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Then do they cry and call to loue apace,
With praiers lowd importuning the skie,
Whence he them heares, & whe[n] he list shew grace,
Does graunt them grace that otherwise would die.
So loue is Lord of all the world by right,
And rules their creatures by his powrfull saw:
All being made the vassalls of his might,
Through secret sence which therto doth the[m] draw.
Thus ought all louers of their lord to deeme:
And with chaste heart to honor him alway:
But who so else doth otherwise esteeme,
Are outlawes, and his lore do disobay.
For their desire is base, and doth not merit,
The name of loue, but of disloyall lust:
Ne mongst true louers they shall place inherit,
But as Exuls out of his court be thrust.
So hauing said, Melissa spake at will,
Colin, thou now full deeply hast diuynd:
Of loue and beautie and with wondrous skill,
Hast Cupid selfe depainted in his kynd.
To thee are all true louers greatly bound,
That doest their cause so mightily defend:
But most, all wemen are thy debtors found,
That doest their bountie still so much commend.
That ill (said Hobbinol) they him requite,
For hauing loued euer one most deare:
He is repayd with scorne and foule despite,
That yrkes each gentle heart which it doth heare.
Indeed (said Lucid) I haue often heard
Faire Rosalind of diuers fowly blamed:
For being to that swaine too cruell hard,
That her bright glorie else hath much defamed.
But who can tell what cause had that faire Mayd
To vse him so that vsed her so well:
Or who with blame can iustly her vpbrayd,
For louing not? for who can loue compell.
And sooth to say, it is foolhardie thing,
Rashly to wyten creatures so diuine,
For demigods they be, and first did spring
From heauen, though graft in frailnesse feminine.
And well I wote, that oft I heard it spoken,
How one that fairest Helene did reuile:
98
Through iudgement of the Gods to been ywroken
Lost both his eyes and so remaynd long while,
Till he recanted had his wicked rimes,
And made amends to her with treble praise:
Beware therefore, ye groomes, I read betimes,
How rashly blame of Rosalind ye raise.
Ah shepheards (then said Colin) ye ne weet
How great a guilt vpon your heads ye draw:
To make so bold a doome with words vnmeet,
Of thing celestiall which ye neuer saw.
For she is not like as the other crew
Of shepheards daughters which emongst you bee,
But of diuine regard and heauenly hew,
Excelling all that euer ye did see.
Not then to her that scorned thing so base,
But to my selfe the blame that lookt so hie:
So hie her thoughts as she her selfe haue place,
And loath each lowly thing with loftie eie.
Yet so much grace let her vouchsafe to grant
To simple swaine, sith her I may not loue:
Yet that I may her honour parauant,
And praise her worth, though far my wit aboue
Such grace shall be some guerdon for the griefe,
And long affliction which I haue endured:
Such grace sometimes shall giue me some reliefe,
And ease of paine which cannot be recured.
And ye my fellow shepheards which do see
And heare the langours of my too long dying,
Vnto the world for euer witnesse bee,
That hers I die, nought to the world denying,
This simple trophe of her great conquest.
So hauing ended, he from ground did rise,
And after him vprose eke all the rest:
All loth to part, but that the glooming skies,
Warnd them to draw their bleating flocks to rest.
~ Edmund Spenser,
145:The Libelle Of Englyshe Polycye
Here beginneth the Prologe of the processe of the Libelle of Englyshe polycye,
exhortynge alle Englande to kepe the see enviroun and namelye the narowe see,
shewynge whate profete commeth thereof and also whate worshype and
salvacione to Englande and to alle Englyshe menne.
The trewe processe of Englysh polycye
Of utterwarde to kepe thys regne in rest
Of oure England, that no man may denye
Ner say of soth but it is one the best,
Is thys, as who seith, south, north, est and west
Cheryshe marchandyse, kepe thamyralte,
That we bee maysteres of the narowe see.
For Sigesmonde the grete Emperoure,
Whyche yet regneth, whan he was in this londe
Wyth kynge Herry the vte, prince of honoure,
Here moche glorye, as hym thought, he founde,
A myghty londe, whyche hadde take on honde
To werre in Fraunce and make mortalite,
And ever well kept rounde aboute the see.
And to the kynge thus he seyde, 'My brothere',
Whan he perceyved too townes, Calys and Dovere,
'Of alle youre townes to chese of one and other
To kepe the see and sone for to come overe,
To werre oughtwardes and youre regne to recovere,
Kepe these too townes sure to youre mageste
As youre tweyne eyne to kepe the narowe see'.
For if this see be kepte in tyme of werre,
Who cane here passe withought daunger and woo?
Who may eschape, who may myschef dyfferre?
What marchaundy may forby be agoo?
For nedes hem muste take truse every foo,
Flaundres and Spayne and othere, trust to me,
Or ellis hyndered alle for thys narowe see.
949
Therfore I caste me by a lytell wrytinge
To shewe att eye thys conclusione,
For concyens and for myne acquytynge
Ayenst God, and ageyne abusyon
And cowardyse and to oure enmyes confusione;
For iiij. thynges oure noble sheueth to me,
Kyng, shype and swerde and pouer of the see.
Where bene oure shippes, where bene oure swerdes become?
Owre enmyes bid for the shippe sette a shepe.
Allas, oure reule halteth, hit is benome.
Who dare weel say that lordeshype shulde take kepe,
(I wolle asaye, thoughe myne herte gynne to wepe,
To do thys werke) yf we wole ever the,
For verry shame to kepe aboute the see?
Shall any prynce, what so be hys name,
Wheche hathe nobles moche lyche to oures,
Be lorde of see and Flemmynges to oure blame
Stoppe us, take us and so make fade the floures
Of Englysshe state and disteyne oure honnoures?
For cowardyse, allas, hit shulde so be;
Therfore I gynne to wryte now of the see.
Of the commodytees of Spayne and of Flaundres. The fyrste chapitle.
Knowe welle all men that profites in certayne
Commodytes called commynge oute of Spayne
And marchandy, who so wyll wete what that is,
Bene fygues, raysyns, wyne, bastarde and dates,
And lycorys, Syvyle oyle and also grayne,
Whyte Castell sope and wax is not in vayne,
Iren, wolle, wadmole, gotefel, kydefel also,
(For poyntmakers full nedefull be the ij.)
Saffron, quiksilver; wheche Spaynes marchandy
Is into Flaundres shypped full craftylye
Unto Bruges as to here staple fayre.
The havene of Sluse they have for here repayre,
950
Wheche is cleped the Swyne, thro shyppes gydynge,
Where many wessell and fayre arne abydynge.
But these merchandes wyth there shyppes greet,
And suche chaffare as they bye and gette
By the weyes, most nede take one honde
By the costes to passe of oure Englonde
Betwyxt Dover and Calys, thys is no doute.
Who can weell ellis suche matere bringe aboute?
And whenne these seyde marchauntz discharged be
Of marchaundy in Flaundres neere the see,
Than they be charged agayn wyth marchaundy
That to Flaundres longeth full rychelye,
Fyne clothe of Ipre, that named is better than oures,
Cloothe of Curtryke, fyne cloothe of all colours,
Moche fustyane and also lynen cloothe.
But ye Flemmyngis, yf ye be not wrothe,
The grete substaunce of youre cloothe at the fulle
Ye wot ye make hit of oure Englissh wolle.
Thanne may hit not synke in mannes brayne
But that hit most, this marchaundy of Spayne,
Bothe oute and inne by oure coostes passe?
He that seyth nay in wytte is lyche an asse.
Thus if thys see werre kepte, I dare well sayne,
Wee shulde have pease with tho growndes tweyne;
For Spayne and Flaundres is as yche othere brothere,
And nethere may well lyve wythowghten othere.
They may not lyven to mayntene there degrees
Wythoughten oure Englysshe commodytees,
Wolle and tynne, for the wolle of Englonde
Susteyneth the comons Flemmynges I understonde.
Thane, yf Englonde wolde hys wolle restreyne
Frome Flaundres, thys foloweth in certayne,
Flaundres of nede muste wyth us have pease
Or ellis he is distroyde wythowghten lees.
Also, yef Flaundres thus distroyed bee,
Some marchaundy of Spayne wolle nevere ithe.
For distroyed hit is, and as in cheffe
The wolle of Spayne hit cometh not to preffe
But if it be tosed and menged well
Amonges Englysshe wolle the gretter delle;
For Spayneshe wolle in Flaundres draped is
And evere hath be that mene have mynde of this.
951
And yet woll is one the cheffe marchaundy
That longeth to Spayne, who so woll aspye;
Hit is of lytell valeue, trust unto me,
Wyth Englysshe woll but if it menged be.
Thus, if the see be kepte, then herkene hedere,
Yf these ij. londes comene not togedere,
So that the flete of Flaundres passe nought,
That in the narowe see it be not brought
Into the Rochell to feche the fumose wyne,
Nere into Britounse bay for salt so fyne,
What is than Spayne, what is Flaundres also?
As who seyth, nought; there thryfte is alle ago.
For the lytell londe of Flaundres is
But a staple to other londes iwys,
And all that groweth in Flaundres, greyn and sede,
May not a moneth fynde hem mete of brede.
What hath thenne Flaundres, be Flemmynges leffe or lothe,
But a lytell madere and Flemmyshe cloothe?
By draperinge of oure wolle in substaunce
Lyvene here comons, this is here governaunce,
Wythoughten whyche they may not leve at ease;
Thus moste hem sterve or wyth us most have peasse.
Of the commoditees of Portingalle. The ij. capitle.
The marchaundy also of Portyngale
To dyverse londes torneth into sale.
Portyngalers wyth us have trought on hande,
Whose marchaundy cometh muche into Englande.
They bene oure frendes wyth there commoditez,
And wee Englysshe passen into there countrees.
Here londe hathe oyle, wyne, osey, wex and greyne,
Fygues, reysyns, hony and cordeweyne,
Dates and salt hydes and suche marchaundy.
And if they wolde to Flaundres passe forth bye,
They schulde not be suffrede ones ner twyes
For supportynge of oure cruell enmyes,
That is to saye Flemmynges wyth here gyle,
For chaungeable they are in lytel whyle.
Than I conclude by resons many moo,
Yf wee sufferede nethere frende nere foo,
What for enmyes and so supportynge,
952
To passe forby us in tyme of werrynge,
(Sethe oure frendys woll not bene in causse
Of oure hyndrenge, yf reason lede thys clausse)
Than nede frome Flaundres pease of us be sought,
And othere londes shulde seche pease, doute nought;
For Flaundres is staple, as men tell me,
To alle nacyons of Crystiante.
The commodytes of Pety Brytayne, wyth here revers on the see. The iij. capitle.
Forthermore to wryten I hame fayne
Somwhate spekynge of the Lytell Bretayne.
Commodite therof there is and was
Salt and wynes, crestclothe and canvasse;
And the londe of Flaunderes sekerly
Is the staple of there marchaundy,
Wheche marchaundy may not passe awey
But by the coste of Englonde, this is no nay.
And of thys Bretayn, who so trewth levys,
Are the gretteste rovers and the gretteste thevys
That have bene in the see many a yere;
And that oure marchauntes have bowght alle to dere.
For they have take notable gode of oures
On thys seyde see, these false coloured pelours,
Called of Seynt Malouse and elles where,
Wheche to there duke none obeysaunce woll bere.
Wyth suche colours we have bene hindred sore,
And fayned pease is called no werre herefore.
Thus they have bene in dyverse costes manye
Of oure England, mo than reherse can I,
In Northfolke coostes and othere places aboute,
And robbed and brente and slayne by many a routte;
And they have also raunsouned toune by toune,
That into the regnes of bost have ronne here soune,
Whyche hathe bene ruthe unto thys realme and shame.
They that the see shulde kepe are moche to blame;
For Brytayne is of easy reputasyone,
And Seynt Malouse turneth hem to reprobacione.
A storie of kynge Edwarde the iiide hys ordynaunce for Bretayne.
Here brynge I in a storye to me lente,
953
That a goode squyere in tyme of parlemente
Toke unto me well wrytene in a scrowe,
That I have comonde bothe wyth hygh and lowe;
Of whyche all mene accordene into one
That hit was done not monye yeris agone,
But whene that noble kyng Edwarde the thride
Regned in grace ryght thus hit betyde.
For he hadde a manere gelozye
To hys marchauntes and lowede hem hartelye.
He felt the weyes to reule well the see,
Whereby marchauntes myght have prosperite.
Therfore Harflewe and Houndflewe dyd he makene,
And grete werres that tyme were undertakene
Betwyx the kynge and the duke of Bretayne.
At laste to falle to pease bothe were they feyne,
Upon the whyche, made by convencione,
Oure marchaundys they made hem redy boune
Towarde Brytayne to lede here marchaundye,
Wenynge hem frendes, and wente forthe boldelye.
But sone anone oure marchaundes were itake,
And wee spede nevere the better for treuse sake;
They loste here goode, here navy and spendynge.
But when there compleynte come unto the kynge,
Then wex he wrothe and to the duke he sente
And compleyned that such harme was hente
By convencione and pease made so refused.
Whiche duke sent ageyne and hym excused,
Rehersynge that the Mount of Seynte Michell
And Seynt Malouse wolde nevere a dele
Be subject unto his governaunce
Ner be undere hys obë¹³aunce,
And so they did withowten hym that dede.
But whan the kynge anone had takene hede,
He in his herte set a jugemente,
Wythoute callynge of ony parlemente
Or grete tary to take longe avyse;
To fortefye anone he dyd devyse
Of Englysshe townes iij., that is to seye
Derthmouth, Plymmouth, the thyrde it is Foweye,
And gaffe hem helpe and notable puissaunce,
Wyth insistence set them in governaunce
Upon the Pety Bretayn for to werre.
954
Than gode seemenne wolde no more deferre,
But bete theme home and made they myght not route,
Tooke prysoners and lernyd hem for to loutte.
And efte the duke in semblable wyse
Wrote to the kynge as he fyrste dyd devyse,
Hym excusynge; bot oure meny wode
Wyth grete poure passed overe the floode
And werred forth into the dukes londe
And had neygh destrued free and bonde.
But whan the duke knewe that tho townes thre
Shulde have loste all hys natale cuntree,
He undertoke by sewrte trewe not false
For Mount Seynt Mychelle and Seinte Malouse als
And othere partees of the Lytell Bretaynne,
Whych to obeye, as seyde was, were nott fayne.
The duke hymselfe for all dyd undertake,
Wyth all hys herte a full pease dyd he make,
So that in all the lyffe tyme of the kynge
Marchaundes hadde pease wythowtene werrynge.
He made a statute for Lumbardes in thys londe,
That they shulde in no wysse take on honde
Here to enhabite, to charge and to dyscharge,
But xl. dayes, no more tyme had they large.
Thys goode kynge be wytt of suche appreffe
Kepte hys marchauntes and the see fro myscheffe.
Of the commodites of Scotelonde and drapynge of here woll in Flaundres. The iiij.
chapitle.
Moreover of Scotlonde the commoditees
Ar felles, hydes and of wolle the fleesse;
And alle these muste passe bye us aweye
Into Flaundres by Englonde, sothe to saye.
And all here woll was draped for to sell
In the townes of Poperynge and of Bell,
Whyche my lorde of Glowcestre wyth ire
For here falshede dyd sett upon a fyre.
And yett they of Bell and Poperynge
Cowde never draper her woll for any thynge
But if they hadde Englysshe woll wythall,
955
Oure godely woll that is so generall,
Nedeful to hem in Spayne and Scotlande als
And othere costis; this sentence is not fals.
Ye worthi marchauntes, I do it upon yow;
I have this lerned, ye wott well where and howe.
Ye wotte the staple of that marchaundye
Of this Scotlonde is Flaundres sekerlye.
And the Scottes bene chargede, knowene at the eye,
Out of Flaundres wyth lytyll mercerye
And grete plentee of haburdasshers ware;
And halfe here shippes wyth carte whelys bare
And wyth barowes ar laden as in substaunce.
Thus moste rude ware be in here chevesaunce;
So they may not forbere thys Flemyssh londe.
Therefor if we wolde manly take on honde
To kepe thys see fro Flaundres and fro Spayne
And fro Scotelonde lych as fro Pety Bretayne,
Wee schulde ryght sone have pease for all here bostes,
For they muste nede passe by oure Englysshe costes.
Of the commoditees of Pruse and Hyghe Duchemenne and Esterlynges. The v.
chapitle.
Now goo wee forthe to the commoditees
That cometh fro Pruse in too manere degrees;
For too manere peple have suche use,
This is to sayen Highe Duchmene of Pruse
And Esterlynges, whiche myghte not be forborne
Oute of Flaundres but it were verrely lorne.
For they bringe in the substaunce of the beere
That they drynken fele to goode chepe not dere.
Ye have herde that twoo Flemmynges togedere
Wol undertake, or they goo ony whethere
Or they rise onys, to drinke a barell fulle
Of gode berkyne; so sore they hale and pulle,
Undre the borde they pissen as they sitte.
This cometh of covenaunt of a worthy witte.
Wythoute Calise in ther buttere they cakked,
Whan they flede home and when they leysere lakked
To holde here sege; they wente lyke as a doo,
Wel was that Flemmynge that myght trusse and goo.
For fere they turned bake and hyede faste,
956
Milorde of Gloucestre made hem so agaste
Wyth his commynge and sought hem in here londe
And brente and slowe as he hadde take on honde,
So that oure enmyse durste not byde nor stere;
They flede to mewe, they durste no more appere.
[Thene his meyné ³eidene that he was dede.
Tille we were goo, ther was no bettir reede;
For cowardy knyghthode was aslepe,
As dede there duke in mewe they dide hym kepe,]
Rebukede sore for evere so shamefully
Unto here uttere everelastinge vylany.
After bere and bacone odre gode commodites ensuene.
Now bere and bacone bene fro Pruse ibroughte
Into Flaundres, as loved and fere isoughte,
Osmonde, coppre, bowstaffes, stile and wex,
Peltreware and grey, pych, terre, borde and flex,
And Coleyne threde, fustiane and canvase,
Carde, bokeram; of olde tyme thus it wase.
But the Flemmynges amonge these thinges dere
In comen lowen beste bacon and bere.
[Thus are they hoggishe and drynkyn wele ataunte.
Farewel, Flemmynges, hay haro, hay avaunt.]
Also Pruse mene maken here aventure
Of plate of sylvere, of wegges gode and sure
In grete plente, whiche they bringe and bye
Oute of the londes of B顬me and Hungrye;
Whiche is encrese ful grete unto thys londe.
And thei bene laden agayn, I understonde,
Wyth wollen clothe all manere of coloures
By dyers crafted ful dyverse that bene ours.
And they aventure ful gretly unto the baye
For salte, that is nedefull wythoute naye.
Thus, if they wolde not oure frendys bee,
Wee myght lyghtlye stope hem in the see.
They shulde not passe oure stremes wythoutene leve;
It wolde not be but if we shulde hem greve.
Of the commoditees of the Januays and here grette karekkys. The vi. chapitle.
The Janueys comyne in sondre wyses
957
Into this londe wyth dyverse marchaundyses
In grete karrekkis arrayde wythouten lake
Wyth clothes of golde; silke and pepir blake
They bringe wyth hem and of woad grete plente,
Woll-oyle, wood-aschen by vessell in the see,
Coton, roche-alum and gode golde of Jene.
And they be charged wyth woll ageyne, I wene,
And wollene clothe of owres of colours all.
And they aventure, as ofte it dothe byfall,
Into Flaundres wyth suche thynge as they bye;
That is here cheffe staple sykerlye.
And if they wold be oure full ennemyse,
They shulde not passe oure stremez with marchaundyse.
The commodites and nycetees of Venicyans and Florentynes with there galees.
The vij. capitle.
The grete galees of Venees and Florence
Be wel ladene wyth thynges of complacence,
All spicerye and other grocers ware,
Wyth swete wynes, all manere of chaffare,
Apes and japes and marmusettes taylede,
Nifles, trifles, that litell have availed,
And thynges wyth whiche they fetely blere oure eye,
Wyth thynges not endurynge that we bye.
For moche of thys chaffare that is wastable
Mighte be forborne for dere and dyssevable;
And that I wene as for infirmitees
In oure Englonde are suche comoditees
Wythowten helpe of any other londe,
Whych ben by wytte and prattike bothe ifounde,
That all ill humors myght be voyded sure,
Whych that we gadre wyth oure Englysh cure,
That wee shulde have no nede to skamonye,
Turbit, euforbe, correcte, diagredie,
Rubarbe, sen鬠and yet they bene to nedefulle.
But I knowe wele thynges also spedefull
That growene here as these thynges forseyde.
Lett of this matere no mane be dysmayde,
But that a man may voyde infirmytee
Wythoute drugges fet fro beyonde the see.
And yf there shulde excepte be ony thynge,
958
It were but sugre, truste to my seyinge;
And he that trustith not to my sentence
Lett hym better serche experience.
In this mater I woll not ferthere prese;
Who so not beleveth let hym leve and cease.
Thus these galeise for this lykynge ware
And etynge ware bere hens oure beste chaffare,
Clothe, woll and tynne, whiche, as I seyde beforne,
Oute of this londe werste myght be forborne;
For eche other londe of necessite
Have grete nede to by some of the thre.
And wee resseyve of hem into this coste
Ware and chaffare that lyghtlye wol be loste.
And wolde Ihesu that oure lordis wolde
Considre this wel, both the yonge and olde,
Namelye the olde that have experience,
That myghte the yonge exorten to prudence.
What harme, what hurte and what hinderaunce
Is done to us unto oure grete grevaunce
Of suche londes and of suche nacions,
As experte men knowe by probacions!
By wretynge ar discured oure counsayles
And false coloured alwey the countertayles
Of oure enmyes, that dothe us hinderinge
Unto oure goodes, oure realme and to the kynge,
As wysse men have shewed well at eye,
And alle this is colowred by marchaundye.
Ane emsampelle of deseytte.
Also they bere the golde oute of thys londe
And souke the thryfte awey oute of oure honde;
As the waffore soukethe honye fro the bee,
So myn? oure commodite.
Now woll ye here how they in Cotteswolde
Were wonte to borowe, or they schulde be solde,
Here wolles gode (as als fro yere to yere
Of clothe and tynne they did in lych manere),
And in her galeys schyppe this marchaundye;
Then sone at Venice of them men wol it bye.
959
They utterne ther the chaffare be the payse,
And lyghtlye also ther they make her reys.
And whan tho gode bene at Venice solde,
Than to carrye her chaunge they ben full bolde
Into Flaundres; whan they this money have,
They wyll it profre, ther sotelte to save,
To Englysshe marchaundis to yeve it oute by eschaunge.
To be paide agayne they make it nothing straunge
Here in Englonde, semynge for the better,
At the receyvyng and sighte of a letter,
By iiij. penyes losse in the noble rounde,
That is xij. penyes in the golden pounde.
And yf we woll have of paymente
A full monythe, than moste hym nedes assente
To viij. penyes losse, that is shellynges tweyne
In the Englysshe pounde; as efte sones agayne
For ij. monythes xij. penyes muste he paye.
In the Englysshe pounde what is that to seye
But iij. shyllinges? So that in pounde felle
For hurte and harme harde is wyth hem to delle.
And whene Englysshe marchaundys have contente
This eschaunge in Englonde of assente,
Than these seyde Venecians have in wone
And Florentynes to bere here golde sone
Overe the see into Flaundres ageyne;
And thus they lyve in Flaundres, sothe to sayne,
And in London wyth suche chevesaunce
That men call usure to oure losse and hinderaunce.
Anothere exemple of disceytte.
Now lestene welle how they made us a baleys,
Whan they borowed at the toune of Caleys,
As they were wonte, ther woll that was hem lente;
For yere and yere they schulde make paymente,
And sometyme als for too yere and too yere.
This was fayre lone; but yett woll ye here
How they to Bruges wolde her wolles carye
And for hem take paymente wythowten tarye
And sell it faste for redy money in honde
(For fifty pounde of losse thei wolde not wonde
In a thowsande pounde) and lyve therebye
960
Tyll the day of paymente easylye,
Some gayne ageyne in exchaunge makynge,
Full lyke usurie as men make undertakynge.
Than whan thys payment of a thowsande pounde
Was well contente, they shulde have chaffare sounde
Yff they wolde fro the staple at the full
Reseyve ageyne ther thousande pounde in woll.
[And thus they wolde, if ye will so beleve,
Wypen our nose with our owne sleve.
Thow this proverbe be homly and undew,
Yet be liklynesse it is for soth full trew.]
In Cotteswolde also they ryde aboute
And al Englonde and bien wythouten doute
What them liste wythe fredome and fraunchise,
More then we Englisshe may getyn in any wyse.
But wolde God that wythoute lenger delayse
These galeise were unfraught in xl. daies
And in tho xl. dayes were charged ageyne,
And that they myght be put to certeyne
To go to oste, as wee there wyth hem doo.
It were expediente that they did right soo,
As wee do there; for, if the kynge wolde itt,
A! what worschip wold fall to Englysshe witte!
What profite also to oure marchaundye,
Whiche wolde of nede be cherisshed hartelye!
For I wolde wete why nowe owre navey fayleth,
Whan many a foo us at oure dorre assayleth,
Now in these dayes that, if there come a nede,
What navey shulde wee have it is to drede.
In Denmarke were full noble conquerours
In tyme passed, full worthy werriours,
Whiche when they had here marchaundes destroyde,
To poverte they fell, thus were they noyede,
And so they stonde at myscheffe at this daye.
This lerned I late well wryten, this is no naye.
Therefore beware, I can no better wylle,
Yf grace it woll, of other mennys perylle.
For yef marchaundes were cherysshede to here spede,
We were not lykelye to fayle in ony nede;
Yff they bee riche, thane in prosperite
Schalbe oure londe, lordes and comonte.
And in worship nowe think I on the sonne
961
Of marchaundy Richarde of Whitingdone,
That loodes sterre and chefe chosen floure.
Whate hathe by hym oure England of honoure,
And whate profite hathe bene of his richesse,
And yet lasteth dayly in worthinesse,
That penne and papere may not me suffice
Him to describe, so high he was of prise,
Above marchaundis to sett him one the beste!
I can no more, but God have hym in reste.
Nowe the principalle matere.
What reason is it that wee schulde go to oste
In there cuntrees and in this Englisshe coste
They schulde not so, but have more liberte
Than wee oure selfe? Now, all so mot I the,
I wolde men shulde to geftes take no hede,
That lettith oure thinge publique for to spede.
For this wee see well every day at eye,
Geftes and festes stopene oure pollicye.
Now se that fooles bene eyther they or wee;
But evere wee have the warse in this contre.
Therefore lett hem unto ooste go wyth us here,
Or be wee free wyth hem in like manere
In there cuntres; and if it woll not bee,
Compelle them unto ooste and ye shall see
Moche avauntage and muche profite arise,
Moche more than I write can in any wyse.
Of oure charge and discharge at here martes.
Conseyve well here that Englyssh men at martes
Be discharged, for all her craftes and artes,
In the Braban of all here marchaundy
In xiiij. dayes and ageyne hastely
In the same dayes xiiij. are charged efte.
And yf they byde lengere, alle is berefte;
Anone they schulde forfet here godes all
Or marchaundy, it schulde no bettere fall.
And wee to martis of Braban charged bene
Wyth Englyssh clothe, full gode and feyre to seyne.
Wee bene ageyne charged wyth mercerye,
962
Haburdasshere ware and wyth grocerye.
To whyche martis, that Englissh men call feyres,
Iche nacion ofte maketh here repayeres.
Englysshe and Frensh, Lumbardes, Januayes,
Cathᬯnes, theder they take here wayes;
Scottes, Spaynardes, Iresshmen there abydes,
Whiche grete plente bringen of salte hydes.
And I here saye that wee in Braban bye
Flaundres and Seland more of marchaundy
In comon use then done all other nacions;
This have I herde of marchaundes relacions.
And yff the Englysshe be not in the martis,
They bene febell and as noughte bene here partes;
For they bye more and more fro purse put oute
For marchaundy than all the othere route.
Kepte than the see, shyppes schulde not bringe ne feche,
And than the carreys wolde not theder streche;
And so tho martes wolde full evel thee,
Yf wee manly kepte aboute the see.
Of the commoditees of Brabane and Selande and Henaulde and marchaundyses
caryed by londe to the martes. The viij. chapitle.
The marchaundy of Brabane and Selande
Be madre and woade, that dyers take one hande
To dyen wythe, garleke and onyons,
And saltfysche als for husbond and comons.
But they of Holonde at Caleyse byene oure felles
And oure wolles that Englysshe men hem selles,
And the chefare that Englysshe men do byene
In the martis, that no man may denyene,
It is not made in Brabane that cuntre.
It commeth frome oute of Henaulde, not be the see
But all by londe by carris and frome Fraunce,
Burgoyne, Coleyn, Camerete in substaunce.
Therfore at martis yf there be a restereynte,
Men seyne pleynly, that liste no fables peynte,
Yf Englysshe men be wythdrawene awey,
Is grete rebuke and losse to here affraye,
As thoughe wee sent into the londe of Fraunce
Tenne thousande peple, men of gode puissaunce,
To werre unto her hynderynge multiphary;
963
So bene oure Englysshe marchauntes necessary.
Yf it be thus assay and ye schall weten
Of men experte by whome I have this wryten.
For seyde is that this carted marchaundye
Drawethe in valew as moche verralye
As all the gode that commethe in shippes thedyre,
Whyche Englisshe men bye moste and bryng it hedire;
For here martis bene feble, shame to saye,
But if Englisshe men thedir dresse here waye.
Conclusione of this deppendinge of kepinge of the see.
Than I conclude, yff nevere so moche by londe
Werre by carres ibrought unto there honde,
Yff well the see were kepte in governaunce,
They shulde by see have no delyveraunce.
Wee shulde hem stoppe and wee shulde hem destroy,
As prysoners wee shulde hem brynge to noy.
And so wee shulde of oure cruell enmysse
Maken oure frendes for fere of marchaundysse,
Yff they were not suffred for to passe
Into Flaundres; but wee be frayle as glasse
And also bretyll, not tough, nevere abydynge.
But when grace shyneth sone are wee slydynge;
Wee woll it not reseyve in any wysse,
That maken luste, envye and covetysse.
Expoune me this and ye shall sothe it fynde;
Bere it aweye and kepe it in youre mynde.
The nayle of thys conclusione.
Than shulde worshyp unto oure noble be,
In feet and forme to lorde and mageste.
Liche as the seale, the grettest of thys londe,
On the one syde hathe, as I understonde,
A prince rydynge wyth hys swerde idrawe,
In the other syde sittynge, sothe is this sawe,
Betokenynge goode reule and ponesshynge
In verry dede of Englande by the kynge
(And hit is so, God blessyd mote he bee);
So one lychewysse I wolde were on the see.
By the noble that swerde schulde have powere
964
And the shippes one the see aboute us here.
What nedeth a garlande whyche is made of ivye
Shewe a taverne wynelesse? Nowe, also thryve I,
Yf men were wyse, the Frenshemen and Flemmynge
Shulde bere no state in the see by werrynge.
Of Hankyne Lyons.
Thane Hankyn Lyons shulde not be so bolde
To stoppe us and oure shippes for to holde
Unto oure shame; he hadde be betene thens.
Allas, allas, why dede wee this offence
Fully to shende the olde Englisshe fames
And the profittes of Englonde and there names?
Why is this powdre called of covetise
Wyth fals colours caste thus beforne oure eyes?
That, if goode men called werryours
Wolde take in hand for the comon socours
To purge the see unto oure grete avayle
And wynne hem gode, and to have up the sayle
And one oure enmyes there lives to juparte,
So that they myght there pryses well departe,
As reason wolde, justice and equite,
To make this lande have lordeshyp of the sea,
Than shall Lumbardes and other feyned frendes
Make her chalenges by coloure false of fendes
And sey ther chafare in the shippes is
And chalenge all. Loke yf this be amisse.
For thus may all that men have bought to sore
Ben sone excused and saved by false coloure.
Beware ye men that bere the grete on honde,
That they destroy the polycye of this londe
By gifte and goode and the fyne golden clothes
And silke and othere. Sey ye not this sothe is?
Bot if ye hadde verry experience
That they take mede wyth pryve violence,
Carpettis and thynges of price and of pleysaunce,
Whereby stopped shulde be gode governaunce,
And if it were as ye seye unto me,
Than wolde I seye, allas, cupidite,
That they that have here lyves put in drede
Schalbe sone oute of wynnynge al for mede,
965
And lese here costes and brought to poverte,
That they shall nevere have luste to go to see.
Sterynge to an ordinaunce ayens coloure of maynteners and excusers.
For thys colour, that muste be seyde alofte
And be declared of the grete fulle ofte,
That oure seemen woll by many wyse
Spoylle oure frendys in stede of oure enmyseFor thys coloure and Lumbardes mayntenaunce
The kynge it nedeth to make an ordinaunce
Wyth hys counsell, that may not fayle, I trowe,
That frendes shuld frome enmyes well be knowe,
Oure enmyes taken and oure frendes spared;
The remedy of hem muste be declared.
Thus may the see be kept now in no sele,
For, if ought be taken, wotte ye weel,
Wee have the strokes and enmyes have the wynnynge;
But maynteners ar parteners of the synnynge.
Wee lyve in luste and byde in covetyse;
This is oure reule to mayntene marchaundyse,
And polycye that we have on the see,
And, but God helpe, it woll none other bee.
Of the commoditees of Irelonde and policye and kepynge therof and conquerynge
of wylde Iryshe, wyth an incident of Walys. The ix. chapitle.
I caste to speke of Irelonde but a lytelle.
Commoditees of it I woll entitell
Hydes and fish, samon, hake and herynge;
Irish wollen and lynyn cloth, faldynge,
And marterns gode bene in here marchaundye;
Hertys hydes and other hydes of venerye,
Skynnes of oter, squerel and Irysh hare,
Of shepe, lambe and fox is here chaffare,
Felles of kydde and conyes grete plente.
So that yf Irelond halpe us to kepe the see,
Because the kynge clepid is rex Anglie
And is dominus also Hibernie,
Of old possessyd by progenitours,
The Yrichemen have cause lyke to oures
Oure londe and herres togedre to defende,
966
So that none enmye shulde hurte ne offende
Yrelonde ne us, but as one comonte
Shulde helpe to kepe well aboute the see.
For they have havenes grete and godely bayes,
Sure, wyde and depe and of ryght gode assayes
Att Waterforde and coostes monye one;
And, as men seyn, in England be there none
Better havenes for shyppes in to ryde,
Ne none more sure for enmyes to abyde.
Why speke I thus so muche of Yrelonde?
For also muche as I can understonde,
It is fertyle for thynge that there do growe
And multiplyen, loke who so lust to knowe,
So large, so gode and so comodyouse
That to declare is straunge and merveylouse.
For of sylvere and golde there is the oore
Amonge the wylde Yrishe, though they be pore,
For they ar rude and can thereone no skylle;
So that, if we had there pese and gode wylle
To myne and fyne and metall for to pure,
In wylde Yrishe myght we fynde the cure.
As in Londone seyth a juellere,
Whych brought from thens gold oore to us here,
Wherof was fyned metalle gode and clene,
That at the touche no bettere coude be sene.
Nowe here beware and hertly take entente,
As ye woll answere at the laste jugemente,
That, but for sloughe and for recheleshede,
Ye remembere and wyth all youre myghte take hede
To kepen Yrelond that it be not loste,
For it is a boterasse and a poste
Undre England, and Wales is another.
God forbede but eche were othere brothere,
Of one ligeaunce dewe unto the kynge.
But I have pite in gode feythe of thys thynge,
That I shall saye wythe gode avysemente
I ham aferde that Yrelonde wol be shente;
It muste awey, it woll be loste frome us,
But if thow helpe, thow Ihesu graciouse,
And yeve us grase all sloughte to leve bysyde.
967
For myche thynge in my harte is ihyde,
Whyche in another tretyse I caste to wrytte,
Made all onelye for that soyle and site
Of fertile Yerelonde, whiche myghte not be forborne
But if Englond were nyghe as gode as lorne.
God forebede that a wylde Yrishe wyrlynge
Shulde be chosene for to be there kynge
Aftere here conqueste of oure laste puisshaunce
And hyndere us by other londes allyaunce.
Wyse mene seyne, whyche folyne not ne dotyne,
That wylde Yrishe so muche of grounde have gotyne
There upon us, as lykelynesse may be,
Lyke as England to shires two or thre
Of thys oure londe is made comparable;
So wylde Yrishe have wonne on us unable
It to defenden and of none powere,
That oure grounde there is a lytell cornere
To all Yrelonde in treue comparisone.
It nedeth no more this matere to expone.
Which if it be loste, as Criste Ihesu forbede,
Farewell Wales; than Englond cometh to drede
For alliaunce of Scotlonde and of Spayne
And other moo, as the Pety Bretayne,
And so to have enmyes environ aboute.
I beseche God that some prayers devoute
Mutt lett the seyde apparaunce probable.
Thys is disposed wythought feyned fable,
But alle onely for parelle that I see
Thus ymynent as lykely for to be.
And well I wott that frome hens to Rome,
And, as men sey, in alle Cristendome,
There ys no grounde ne land to Yreland lyche,
So large, so gode, so plenteouse, so riche,
That to this worde Dominus dothe longe.
Than me semyth that ryght were and not wronge
To gete that lond, and it were piteouse
To us to lese thys hygh name Dominus;
And all this worde Dominus of name
Shulde have the grounde obeisaunte, wylde and tame,
That name and peple togedere myght accorde,
And all the grounde be subjecte to the lorde.
And that it is possible to be subjecte
968
Unto the kynge well shall it be detecte
In the lytell boke that I of spake;
I trowe reson all this woll undertake.
And I knowe well with Irland howe it stant.
Allas, fortune begynneth so to scant,
Or ellis grace, that dede is governaunce;
For so mynusshyth partyes of oure puissaunce
In that land that we lesen every yere
More grounde and more, as well as ye may here.
I herde a man speke unto me full late,
Whyche was a lorde and of ful grete astate,
That exspenses of one yere don in Fraunce,
Werred on men well wylled of puissaunce
Thys seyde grounde of Yrelonde to conquere,
(And yit because Englonde myght not forbere
These seyde exspenses gedred in one yere,
But in iij. yere or iiij. gadred up here)
Myght wynne Yrelonde to a fynall conquest
In one soole yere, to sett us all in reste.
And how sone wolde thys be payde ageyne,
What were it worthe yerely, yf wee not feyne,
I wylle declaren, who so luste to looke,
I trowe ful pleynly in my lytell boke.
But covetyse and singularite
Of owne profite, envye, carnalite
Hathe done us harme and doo us every daye,
And mustres made that shame it is to saye,
Oure money spente all to lytell avayle;
And oure enmyes so gretely done prevayle,
That what harme may falle and overthwerte
I may unneth wrytte more for sore of herte.
An exhortacione to the kepynge of Walys.
Beware of Walys, Criste Ihesu mutt us kepe,
That it make not oure childes childe to wepe,
Ne us also, if so it go his waye
By unwarenesse; sethen that many a day
Men have be ferde of here rebellione
By grete tokenes and ostentacione.
Seche the menys wyth a discrete avyse,
And helpe that they rudely not aryse
969
For to rebellen; that Criste it forbede
Loke well aboute, for God wote we have nede,
Unfayllyngly, unfeynynge and unfeynte,
That conscience for slought you not atteynte.
Kepe well that grounde for harme that may ben used,
Or afore God mutt ye bene accused.
Of the comodius stokfysshe of Yselonde and kepynge of the see, namely the
narowe see, wyth an incident of the kepynge of Calyse. The tenne chapitule.
Of Yseland to wryte is lytill nede
Save of stokfische; yit for sothe in dede
Out of Bristow and costis many one
Men have practised by nedle and by stone
Thiderwardes wythine a lytel whylle,
Wythine xij. yeres, and wythoute parille,
Gone and comen, as men were wonte of olde
Of Scarborowgh, unto the costes colde.
And now so fele shippes thys yere there were
That moche losse for unfraught they bare.
Yselond myght not make hem to be fraught
Unto the hawys; this moche harme they caught.
Thene here I ende of the comoditees
For whiche grete nede is well to kepe the sees.
Este and weste and sowthe and northe they be,
And chefely kepe sharply the narowe see
Betwene Dover and Caleise, and as thus
That foes passe not wythought godewyll of us,
And they abyde oure daunger in the lenghte,
What for oure costis and Caleise in oure strenghte.
An exortacion of the sure kepynge of Calise.
And for the love of God and of his blisse
Cherishe ye Caleise better than it is.
See well therto and here the grete compleynte
That trewe men tellen, that woll no lies peynte,
And as ye knowe that writynge commyth from thens.
Do not to England for sloughte so grete offens
But that redressed it be for ony thynge,
970
Leste a songe of sorow that wee synge.
For lytell wenythe the fole, who so myght chese,
What harme it were gode Caleise for to lese,
What woo it were for all this Englysshe grounde.
Whiche well conceyved the emperoure Sigesmounde,
That of all joyes made it one the moste
That Caleise was soget unto Englyssh coste.
Hym thought it was a jewel moste of alle,
And so the same in latyn did it calle.
And if ye woll more of Caleise here and knowe,
I caste to writte wythine a litell scrowe,
Lyke as I have done byforene by and bye
In othir parties of oure pollicie.
Loke well how harde it was at the firste to gete,
And by my counsell lyghtly be it not lete.
For, if wee leese it wyth shame of face,
Wylfully it is, it is for lake of grace.
Howe was Hareflewe cryed upon at Rone
That it were likely for slought to be gone!
How was it warened and cryed on in Englonde!
I make recorde wyth this penne in myne honde,
It was warened pleynly in Normandye
And in England, and I thereone dyd crye.
The worlde was deef, and it betid ryght soo.
Farewell Hareflewe, leudely it was agoo.
Now ware Caleise, for I can sey no bettere;
My soule discharge I by this presente lettere.
Aftere the chapitles of commoditees of dyuerse landes shewyth the conclusione
of kepynge of the see environ by a storye of kynge Edgare and ij. incidentes of
kynge Edwarde the iijde and kynge Herry the vth. The xi. chapitle.
Now see well thane that in this rounde see
To oure noble be paryformytee.
Within the shypp is shewyd there the sayle
And oure kynge of royall apparaylle,
Wyth swerde drawen, bryght, sharp and extente,
For to chastisen enmyes vyolente;
So shulde he be lorde of the see aboute,
To kepe enmyes fro wythine and wythoute,
And to be holde thorowgh Cristianyte
Master and lorde environ of the see,
971
For all lyvinge men suche a prince to drede,
Of suche a regne to be aferde indede.
Thus prove I well that it was thus of olde,
Whiche by a cronicle anone shalbe tolde,
Ryght curiouse (but I woll interprete
Hit into Englishe as I did it gete)
Of kynge Edgare, oo the moste merveyllouse
Prince lyvynge, wytty and moste chevalrouse,
So gode that none of his predecessours
Was to hym lyche in prudens and honours.
He was fort?and more gracious
Then other before and more glorious;
He was benethe no man in holinesse;
He passed alle in vertuuse swetenesse.
Of Englysshe kynges was none so commend᢬e
To Englysshe men, ne lasse memori᢬e
Than Cirus was to Perse by puissaunce;
And as grete Charlis was to them of Fraunce,
And as to Romains was grete Romulus,
So was to England this worthy Edgarus.
I may not write more of his worthynesse
For lake of tyme ne of his holynesse,
But to my mater I hym examplifie
Of condicions tweyne of his policie.
Wythine his land was one, this is no doute,
And anothere in the see wythoute,
That in the tyme of wynter and of vere,
Whan boistous wyndes put seemen into fere,
Wythine his lande aboute by all provinces
He passyd thorowghe, perceyvynge his princes,
Lordes and othir of the commontee,
Who was oppressoure, and who to poverte
Was drawe and broughte, and who was clene in lyffe,
And who was falle by myscheffe and by stryffe
Wyth overeledynge and extorcione;
And gode and bad of eche condicione
He aspied and his mynisters als,
Who did trought and whiche of hem was fals,
And how the ryght and lawes of his londe
Were execute, and who durste take on honde
To disobeye his statutes and decrees,
And yf they were well kepte in all cuntrees.
972
Of these he made subtile investigacione
By hys owyne espye and other mens relacione.
Amonge othyr was his grete besines
Well to bene ware that grete men of rycchesse
And men of myght in citee ner in toune
Shuld to the pore doo none oppressione.
Thus was he wonte as in this wynter tyde
One suche enserchise busily to abyde.
This was his laboure for the publique thinge;
This occupied a passynge holy kynge.
Now to the purpose, in the somer fayre
Of lusty season, whan clered was the eyre,
He had redy shippes made by him before,
Grete and huge, not fewe but manye a score,
Full thre thousande and sex hundred also,
Statelye inowgh on any see to goo.
The cronicle seyth these shippes were full boisteous;
Suche thinges longen to kynges victorious.
In somere tide wolde he have in wone
And in custome to be full redy sone
Wyth multitude of men of gode array
And instrumentis of werre of beste assay.
Who coude hem well in ony wyse descrive?
Hit were not lyght for ony man on lyve.
Thus he and his wolde entre shippes grete,
Habilementis havynge and the fete
Of see werres, that joyfull was to see
Suche a naveie and lord of mageste
There present in persone hem amonge,
To saile and rowe environ all alonge
So regaliche aboute the Englisshe yle,
To all straungeours a terroure and perille.
Whose soune wente oute in all the world aboute
Unto grete ferre of all that be wythoute,
And exercise to knyghtes and his meyné¼¢r> To hym longynge of his natall
contr鬼br> (For corage muste of nede have exercise)
Thus occupied for esshewynge of vise.
This knewe the kynge, that policie espied;
Wynter and somer he was thus occupied.
And thus conclude I by auctorite
973
Of cronicle that environ the see
Shulde bene oures subjecte unto the kynge,
And he be lorde therof for ony thynge,
For grete worship and for profite also,
And to defende his londe fro every foo.
That worthy kynge I leve, Edgar by name,
And all the cronique of his worthy fame;
Save onely this, I may not passe awey
A word of myghty strenght til that I seye,
That grauntyd hym God suche worship here
For his meritis he was wythouten pere,
That sumtyme at his grete festivite
Kynges and yerles of many a contre
And of provinces fele were there presente,
And mony lordes come thidere by assente
To his worship. But in a certayne daye
He bade shippes be redy of arraye,
For to visite seynte Jonys chyrche he lyste,
Rowynge unto the gode holy Baptiste.
He assyned to yerles, lordes, knyghtes
Many shippes ryght godely to syghtes;
And for hymselfe and for viij. kynges mo
Subdite to hym he made kepe one of tho,
A gode shipp, and entred into it
Wyth tho viij. kynges, and doune did they sit.
And eche of them an ore toke in honde
At the ore holes, as I understonde,
And he hymselfe satte in the shipp behynde
As sterisman; it hym becam of kynde.
Suche another rowynge, I dare well saye,
Was not sene of princes many a day.
Lo than how he on waters had the price,
In land, in see, that I may not suffice
To tell aright the magnanimite
That this kynge Edgar had upon the see.
An incident of the lorde of the see kynge Edwarde the thredde.
Of kynge Edwarde I passe and his prowesse;
On londe, on see ye knowe his worthynesse.
974
The siege of Caleise ye wote well all the mater,
Rounde aboute by londe and by the water
How it lasted not yeres many agoo,
After the bataille of Crecy was idoo
How it was closed environ aboute.
Olde men sawe it whiche lyven, this is no doute.
Olde knyghtis sey that the duke of Burgoyne,
Late rebuked for all his golden coyne,
Of shipp and see made no besegynge there.
For wante of shippes, that durste not come for fere,
It was no thynge beseged by the see;
Thus calle they it no seage for honeste.
Gonnes assayled, but assaute was there none,
No sege but fuge; well was he that myght gone.
This manere carpynge have knyghtes ferre in age,
Experte of olde in this manere langage.
But kynge Edwarde made a sege royall
And wanne the toune, and in especiall
The see was kepte and thereof he was lorde;
Thus made he nobles coigned of recorde.
In whose tyme was no navey in the see
That myght wythstonde the power of hys mageste.
The bataylle of Sluce ye may rede every day;
How it was done I leve and go my way.
Hit was so late done that ye it knowe,
In comparison wythine a lytel throwe.
For whiche to God yeve we honoure and glorye,
For lorde of see the kynge was wyth victó²¹¥.
Anothere incident of kepynge of the see in the tyme of the merveillouse werroure
and victorius prince kynge Herry the vth and of his grete shippes.
And yf I shulde conclude al by the kynge
Henry the fifte, what was hys purposynge
Whan at Hampton he made the grete dromons,
Which passed other grete shippes of all the comons,
The Trinite, the Grace Dieu, the Holy Goste
And other moo, whiche as now be loste?
What hope ye was the kynges grette entente
Of tho shippes and what in mynde he mente?
It was not ellis but that he caste to be
Lorde rounde aboute environ of the see.
975
And whan Harflew had his sege aboute,
There came carikkys orrible, grete and stoute,
In the narowe see wyllynge to abyde,
To stoppe us there wyth multitude of pride.
My lorde of Bedeforde came one and had the cure;
Destroyde they were by that discomfiture,
(This was after the kynge Hareflew had wonne,
Whane oure enmyes to besege had begonne)
That all was slayne or take by treue relacione
To his worship and of his Englisshe nacione.
Ther was presente the kynges chamburleyne
At bothe batayles, whiche knowethe this in certayne;
He can it tell other wyse than I.
Aske hym and witt; I passe forthe hastelye.
What had this kynge of high magnificens,
Of grete corage, of wysdome and prudence,
Provision, forewitte, audacite,
Of fortitude, justice, agilite,
Discrecion, subtile avisifenesse,
Atemperaunce, noblesse and worthynesse,
Science, proesce, devocion, equyte,
Of moste estately magnanimite,
Liche to Edgare and the seyd Edwarde,
A braunche of bothe, lyche hem as in regarde!
Where was on lyve man more victoriouse,
And in so shorte tyme prince so mervelouse?
By lande and see so well he hym acquite,
To speke of hym I stony in my witte.
Thus here I leve the kynge wyth his noblesse,
Henry the fifte, wyth whome all my processe
Of this trewe boke of the pure pollicie
Of see kepinge entendynge victorie
I leve endely, for aboute in the see
No better was prince of strenuite.
And if he had to this tyme lyved here,
He had bene prince named wythouten pere;
His grete shippes shulde have bene put in preffe
Unto the ende that he mente of in cheffe.
For doute it nat but that he wolde have be
Lorde and master aboute the rounde see,
976
And kepte it sure, to stoppe oure enmyes hens,
And wonne us gode and wysely brought it thens,
That no passage shulde be wythought daungere
And his licence on see to meve and stere.
Of unité ³hewynge of oure kepynge of the see, wyth ane endely processe of
pease by auctorite. The xij. chapitule.
Now than, for love of Cryste and of his joye,
Brynge yit Englande out of troble and noye;
Take herte and witte and set a governaunce,
Set many wittes wythouten variaunce
To one acorde and unanimite
Put to gode wylle for to kepe the see,
Furste for worshyp and for profite also,
And to rebuke of eche evyl-wylled foo.
Thus shall richesse and worship to us longe,
Than to the noble shall wee do no wronge,
To bere that coigne in figure and in dede,
To oure corage and to oure enmyes drede;
For whiche they muste dresse hem to pease in haste,
Or ellis there thrifte to standen and to waste,
As this processe hathe proved by and bye,
All by reason and experte policie,
And by stories whiche preved well this parte,
And elles I woll my lyffe put in jeparte.
But many landes wolde seche her peace for nede;
The see well kepte, it must be do for drede.
Thus muste Flaundres for nede have unite
And pease wyth us, it woll none other bee,
Wythine shorte while, and ambassiatours
Wolde bene here sone to trete for ther socours.
This unité ©s to Goddes plesaunce,
And pease after the werres variaunce;
The ende of bataile is pease sikerlye,
And power causeth pease finall verily.
Kepe than the see abought in speciall,
Whiche of England is the rounde wall,
As thoughe England were lykened to a cite
And the wall environ were the see.
977
Kepe than the see, that is the wall of Englond,
And than is Englond kepte by Goddes sonde;
That, as for ony thinge that is wythoute,
Englande were than at ease wythouten doute,
And thus shuld everi lande, one with another,
Entrecomon as brother wyth his brother,
And live togedre werreles in unite
Wythoute rancoure in verry charite,
In reste and pese to Cristis grete plesaunce,
Wythouten striffe, debate and variaunce.
Whiche pease men shulde enserche with besinesse
And knytt it sadely, holdyng in holynesse.
The apostil seyth, if that ye liste to see,
'Be ye busy for to kepe unite
Of the spirite in the bonde of pease,'
Whiche is nedefull to all wythouten lees.
The profete bideth us pease for to enquere;
To purseue it, this is holy desire.
Oure lord Ihesu seith 'Blessid mot they be
That maken pease', that is tranquillite;
For 'peasemakers', as Mathew writeth aryght,
'Shall be called the sonnes of God Allmight'.
God yeve us grace the weyes for to kepe
Of his preceptis and slugly not to slepe
In shame of synne, that oure verry foo
Mow be to us convers and torned too.
For in Proverbis a texte is to purpose
And pleyne inowgh wythouten ony glose,
'Whan mennes weyes please unto oure Lorde,
It shall converte and brynge to accorde
Mannes enmyes unto the pease verray',
In unité ´o live to Goddis pay.
Whiche unit鬠pease, reste and charite
He that was here cladde in humanite,
That came from hevyne and stiede with our nature
(Or he ascendid he yafe to oure cure
And lefte us pease ageyne striffe and debate),
Mote gefe us-pease so well iradicate
Here in this worlde that after att his feste
Wee mowe have pease in the londe of beheste,
Jerusalem, which of pease is the sight,
Wyth the bryghtnes of his eternall lighte,
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There glorified in reste wyth his tuicione,
The Deite to see wyth full fruicione.
He secunde persone in divinenesse is;
He us assume and brynge us to his blisse.
Amen.
Here endithe the trewe processe of the libelle of Englysshe policie, exhortynge all
Englande to kepe the see environ and namely the narowe see, shewynge whate
worshipe, profite and salvacione commeth thereof to the reigne of Englonde, etc.
Go furthe, libelle, and mekely shewe thy face,
Apperynge ever wyth humble contynaunce,
And pray my lordes thee to take in grace
In opposaile and, cherishynge thee, avaunce
To hardynesse, if that not variaunce
Thow haste fro troughte by full experience,
Auctours and reasone; yif ought faile in substaunce,
Remitte to heme that yafe thee this science.
Sythen that it is sothe in verray feythe
That the wyse lorde baron of Hungerforde
Hathe thee oversene, and verrily he seithe
That thow arte trewe, and thus he dothe recorde,
Nexte the Gospell: God wotte it was his worde,
Whanne he thee redde all over in a nyghte.
Go forthe, trewe booke, and Criste defende thi ryghte.
Explicit libellus de policia conservativa maris.
~ Anonymous Olde English,
146:Knyghthode And Bataile
A XVth Century Verse Paraphrase of Flavius Vegetius Renatus' Treatise 'DE RE
MILITARI'
Proemium.
Salue, festa dies
i martis,
Mauortis! auete
Kalende. Qua Deus
ad celum subleuat
ire Dauid.
Hail, halyday deuout! Alhail Kalende
Of Marche, wheryn Dauid the Confessour
Commaunded is his kyngis court ascende;
Emanuel, Jhesus the Conquerour,
This same day as a Tryumphatour,
Sette in a Chaire & Throne of Maiestee,
To London is comyn. O Saviour,
Welcome a thousand fold to thi Citee!
And she, thi modir Blessed mot she be
That cometh eke, and angelys an ende,
Wel wynged and wel horsed, hidir fle,
Thousendys on this goode approche attende;
And ordir aftir ordir thei commende,
As Seraphin, as Cherubyn, as Throne,
As Domynaunce, and Princys hidir sende;
And, at o woord, right welcom euerychone!
But Kyng Herry the Sexte, as Goddes Sone
Or themperour or kyng Emanuel,
To London, welcomer be noo persone;
O souuerayn Lord, welcom! Now wel, Now wel!
Te Deum to be songen, wil do wel,
And Benedicta Sancta Trinitas!
364
Now prosperaunce and peax perpetuel
Shal growe,-and why? ffor here is Vnitas.
Therof to the Vnitee 'Deo gracias'
In Trinitee! The Clergys and Knyghthode
And Comynaltee better accorded nas
Neuer then now; Now nys ther noon abode,
But out on hem that fordoon Goddes forbode,
Periurous ar, Rebellovs and atteynte,
So forfaytinge her lyif and lyvelode,
Although Ypocrisie her faytys peynte.
Now, person of Caleys, pray euery Seynte
In hevenys & in erth of help Thavaile.
It is, That in this werk nothing ne feynte,
But that beforn good wynde it go ful sayle;
And that not oonly prayer But travaile
Heron be sette, Enserche & faste inquere.
Thi litil book of knyghthode & bataile,
What Chiualer is best, on it bewere.
Whil Te Deum Laudamus vp goth there
At Paulis, vp to Westmynster go thee;
The Kyng comyng, Honor, Virtus the Quene,
So glad goth vp that blisse it is to see.
Thi bille vnto the Kyng is red, and He
Content withal, and wil it not foryete.
What seith my lord Beaumont? 'Preste, vnto me
Welcom.' (here is tassay, entre to gete).
'Of knyghthode & Bataile, my lord, as trete
The bookys olde, a werk is made now late,
And if it please you, it may be gete.'
'What werk is it?' 'Vegetius translate
Into Balade.' 'O preste, I pray the, late
Me se that werk.' 'Therto wil I you wise.
Lo, here it is!' Anon he gan therate
To rede, thus: 'Sumtyme it was the gise'-
365
And red therof a part. 'For my seruyse
Heer wil I rede (he seith) as o psaultier.'
'It pleaseth you right wel; wil your aduyse
Suppose that the kyng heryn pleasier
May haue?' 'I wil considir the matier;
I fynde it is right good and pertynente
Vnto the kyng; his Celsitude is hier;
I halde it wel doon, hym therwith presente.
Almyghti Maker of the firmament,
O mervailous in euery creature,
So singuler in this most excellent
Persone, our Souuerayn Lord! Of what stature
Is he, what visagynge, how fair feture,
How myghti mad, and how strong in travaile!
In oonly God & hym it is tassure
As in a might, that noo wight dar assaile.
Lo, Souuerayn Lord, of Knyghthode & bataile
This litil werk your humble oratour,
Ye, therwithal your Chiualers, travaile,
Inwith your hert to Crist the Conquerour
Offreth for ye. Ther, yeueth him thonour;
His true thought, accepte it, he besecheth,
Accepte; it is to this Tryumphatour,
That myghti werre exemplifying techeth.
He redeth, and fro poynt to poynt he secheth,
How hath be doon, and what is now to done;
His prouidence on aftirward he strecheth,
By see & lond; he wil provide sone
To chace his aduersaryes euerychone;
Thei hem by lond, thei hem by see asseyle;The Kyng his Oratoure, God graunt his bone,
Ay to prevaile in knyghthode & bataile.
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Amen.
I.
Sumtyme it was the gise among the wise
To rede and write goode and myghti thingis,
And have therof the dede in exercise;
Pleasaunce heryn hadde Emperour and Kingis.
O Jesse flour, whos swete odour our Kinge is,
Do me to write of knyghthode and bataile
To thin honour and Chiualers tavaile.
Mankyndys lyfe is mylitatioun,
And she, thi wife, is named Militaunce,
Ecclesia; Jhesu, Saluatioun,
My poore witte in thi richesse avaunce,
Cast out therof the cloude of ignoraunce,
Sette vp theryn thi self, the verrey light,
Therby to se thi Militaunce aright.
O Lady myn, Maria, Lode sterre,
Condite it out of myst & nyght, that dark is,
To write of al by see & lond the werre.
Help, Angelys, of knyghthode ye Ierarkys
In heven & here; o puissaunt Patriarkys,
Your valiaunce and werre in see & londe
Remembering, to this werk putte your honde.
Apostolys, ye, with thalmyghti swoorde
Of Goddis woord, that were Conquerourys
Of al the world, and with the same woorde
Ye Martirys that putte of sharpe shourys,
Ye Virgynys pleasaunt and Confessourys
That with the same sworde haue had victory,
Help heer to make of werre a good memory.
And euery werreour wil I beseche,
Impropurly where of myn ignoraunce
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Of werre I write, as putte in propre speche
And mende me, prayinge herof pleasaunce
To God be first, by Harry Kyng of Fraunce
And Englond, and thenne ereither londe,
Peasibilly that God putte in his honde.
Thus seide an humble Inuocatioun
To Criste, his Modir, and his Sayntis alle,
With confidence of illustratioun,
Criste me to spede, and prayer me to walle,
Myn inwit on this werk wil I let falle,
And sey what is kynyghthode, and in bataile,
By lond & see, what feat may best prevaile.
Knyghthode an ordir is, the premynent;
Obeysaunt in God, and rather deye
Then disobeye; and as magnificent
As can be thought; exiled al envye;
As confident the right to magnifie
As wil the lawe of Goddis mandement,
And as perseueraunt and patient.
The premynent is first thalmyghti Lord,
Emanuel, that euery lord is vndir
And good lyver; but bataile and discord
With him hath Sathanas; thei are asondir
As day & nyght, and as fier wasteth tundir,
So Sathanas his flok; and Cristis oste
In gemmy gold goth ardent, euery cooste.
Themanuel, this Lord of Sabaoth,
Hath ostis angelik that multitude,
That noon of hem, nor persone erthly, woote
Their numbir or vertue or pulcritude;
Our chiualers of hem similitude
Take as thei may, but truely ? fer is,
As gemmys are ymagyned to sterrys.
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Folk angelik, knyghthode archangelike,
And the terrible tourmys pryncipaunt,
The Potestates myght, ho may be like,The vigoroux vertue so valyaunt,
The Regalye of thordir domynaunt,
The Thronys celsitude of Cherubyn?
Who hath the light or flamme of Seraphyn?
Yit true it is, Man shal ben angelike;
Forthi their hosteyinye the Lord hath shewed
Ofte vnto man, the crafte therof to pike,
In knyghthode aftir hem man to be thewed:
By Lucyfer falling, rebate and fewed
Her numbir was, and it is Goddis wille,
That myghti men her numbir shal fulfille.
Of myghty men first is thelectioun
To make, & hem to lerne, & exercise
An ooste of hem for his perfectioun,
Be numbred thenne; and aftir se the gise
Of strong bataile, fighting in dyuers wise;
In craft to bilde, and art to make engyne
For see & lond, this tretys I wil fyne.
Thelectioun of werreours is good
In euery londe; and southward ay the more,
The more wit thei haue & lesse blood,
Forthi to blede thei drede it, and therfore
Reserue theim to labour & to lore,
And northeward hath more blood and lesse
Wit, and to fight & blede an hardinesse.
But werreours to worthe wise & bolde,
Is good to take in mene atwix hem twayne,
Where is not ouer hote nor ouer colde;
And to travaile & swete in snow & rayne,
In colde & hete, in wode & feeldys playne,
369
With rude fode & short, thei that beth vsed,
To chere it is the Citesens seclused.
And of necessitee, if thei be take
To that honour as to be werreourys,
In grete travaile her sleuth is of to shake,
And tolleraunce of sonne & dust & shourys,
To bere & drawe, & dayes delve and hourys
First vse thei, and reste hem in a cave,
And throute among, and fode a smal to haue.
In soden case emergent hem elonge
Fro their Cite, streyt out of that pleasaunce;
So shal thei worthe, ye, bothe bolde & stronge;
But feithfully the feld may most avaunce
A myghti ooste; of deth is his doubtaunce
Ful smal, that hath had smal felicite.
To lyve, and lande-men such lyuers be.
Of yonge folk is best electioun,
In puberte thing lightlier is lerned,
Of tendre age vp goth perfectioun
Of chiualers, as it is wel gouerned;
Alacrite to lepe & renne vnwerned,
Not oonly be, but therto sette hem stronge
And chere theim therwith, whil thei beth yonge.
For better is ?ge men compleyne
On yerys yet commyng and nat fulfilled,
Then olde men dolorouxly disdeyne,
That thei here yougthe in negligence haspilde.
The yonge may seen alle his daies filde
In disciplyne of were and exercise,
That age may not haue in eny wise.
Not litil is the discipline of werre,
O fote, on hors, with sword or shild or spere,
370
The place & poort to kepe and not to erre,
Ne truble make, and his shot wel bewere,
To dike and voyde a dike, and entir there,
As is to do; lerned this gouernaunce,
No fere is it to fight, but pleasaunce.
The semelyest, sixe foote or litil lesse,
The first arayes of the legyoun,
Or wyngys horsyd, it is in to dresse;
Yet is it founde in euery regioun,
That smale men have had myght & renoun:
Lo, Tideus, as telleth swete Homere,
That litil man in vigour had no pere.
And him, that is to chese, it is to se
The look, the visagynge, the lymys stronge,
That thei be sette to force & firmytee;
For bellatours, men, horsis, hondis yonge,
As thei be wel fetured, is to fonge,
As in his book seith of the bee Virgile,
Too kyndis are, a gentil and a vile.
The gentil is smal, rutilaunt, glad-chered,
That other horribil, elenge and sloggy,
Drawinge his wombe abrede, and vgly-hered,
To grete the bolk, and tremulent and droggy,
The lymes hery, scabious & ruggy;
That be wil litil do, but slepe & ete,
And al deuoure, as gentil bees gete.
So for bataile adolescentys yonge
Of grym visage and look pervigilaunt,
Vpright-necked, brod-brested, boned stronge.
Brawny, bigge armes, fyngeres elongaunt,
Kne deep, smal wombe, and leggys valiaunt,
To renne & lepe: of these and suche signys
Thelectioun to make ascribed digne is.
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For better is, of myghti werryourys
To haue ynogh, then ouer mych of grete.What crafty men tabide on werrys shourys,
It is to se; fisshers, foulers, forlete
Hem alle, and pigmentaryes be foryete,
And alle they that are of idil craftys,
Their insolence & feet to be forlafte is.
The ferrour and the smyth, the carpenter,
The huntere of the hert & of the boor,
The bocher & his man, bed hem com nere,
For alle tho may do and kepe stoor.
An old prouerbe is it: Stoor is not soor,
And commyn wele it is, a werreour
To have aswel good crafte as grete vigour.
The reaumys myght, the famys fundament,
Stont in the first examynatioun
Or choys, wheryn is good be diligent.
Of the provynce that is defensioun;
A wysdom and a just intensioun
Is him to have, an ost that is to chese,
Wheryn is al to wynne or al to lese.
If chiualers, a land that shal defende,
Be noble born, and have lond & fee,
With thewys goode, as can noman amende,
Thei wil remembir ay their honeste,
And shame wil refreyne hem not to fle;
Laude & honour, hem sporynge on victory,
To make fame eternal in memory.
What helpeth it, if ignobilitee
Have exercise in werre and wagys large;
A traitour or a coward if he be,
Thenne his abode is a disceypt & charge;
If cowardise hym bere away by barge
372
Or ship or hors, alway he wil entende
To marre tho that wolde make or mende.
Ciuilians or officers to make
Of hem that have habilite to werre,
Is not the worship of a lond tawake,
Sumtyme also lest noughti shuld com nerre,
Thei sette hym to bataile, & theryn erre;
Therfore it is by good discretioun
And grete men to make electioun.
And not anoon to knyghthode is to lyft
A bacheler elect; let first appare
And preve it wel that he be stronge & swift
And wil the discipline of werrys lere,
With confidence in conflict as he were.
Ful oftyn he that is right personabil,
Is aftir pref reported right vnabil.
He putte apart, putte in his place an other;
Conflicte is not so sure in multitude,
As in the myght. Thus proved oon & other
Of werre an entre or similitude,
In hem to shewe. But this crafte dissuetude
Hath take away; here is noon exercise
Of disciplyne, as whilom was the gise.
How may I lerne of hym that is vnlerned,
How may a thing informal fourme me?
Thus I suppose is best to be gouerned:
Rede vp thistories of auctoritee,
And how thei faught, in theym it is to se,
Or better thus: Celsus Cornelius
Be red, or Caton, or Vegetius.
Vegetius it is, that I entende
Aftir to goon in lore of exercise,
373
Besechinge hem that fynde a faut, amende
It to the best, or me tamende it wise;
As redy wil I be with my seruyce
Tamende that, as ferther to procede.
Now wel to go, the good angel vs lede.
First is to lerne a chiualerys pace,
That is to serue in journey & bataile;
Gret peril is, if they theryn difface,
That seyn: our enemye wil our oste assaile
And jumpe light; to goon is gret availe,
And pace in howrys fyve
Wel may they goon, and not goon ouer blyve.
And wightly may thei go moo,
But faster and they passe, it is to renne;
In rennyng exercise is good also,
To smyte first in fight, and also whenne
To take a place our foomen wil, forrenne,
And take it erst; also to serche or sture,
Lightly to come & go, rennynge is sure.
Rennynge is also right good at the chace,
And forto lepe a dike, is also good,
To renne & lepe and ley vppon the face,
That it suppose a myghti man go wood
And lose his hert withoute sheding blood;
For myghtily what man may renne & lepe,
May wel devicte and saf his party kepe.
To swymme is eek to lerne in somer season;
Men fynde not a brigge as ofte as flood,
Swymmyng to voide and chace an oste wil eson;
Eeke aftir rayn the ryueres goth wood;
That euery man in thoost can swymme, is good.
Knyght, squyer, footman, cook & cosynere
And grome & page in swymmyng is to lere.
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Of fight the disciplyne and exercise
Was this: to haue a pale or pile vpright
Of mannys hight, thus writeth olde wyse;
Therwith a bacheler or a yong knyght
Shal first be taught to stonde & lerne fight;
A fanne of doubil wight tak him his shelde,
Of doubil wight a mace of tre to welde.
This fanne & mace, which either doubil wight is
Of shelde & sword in conflicte or bataile,
Shal exercise as wel swordmen as knyghtys,
And noo man (as thei seyn) is seyn prevaile
In felde or in gravel though he assaile,
That with the pile nath first gret exercise;
Thus writeth werreourys olde & wise.
Have vche his pile or pale vpfixed faste,
And, as in werre vppon his mortal foo,
With wightynesse & wepon most he caste
To fighte stronge, that he ne shape him fro,On him with shild & sword avised so,
That thou be cloos, and prest thi foo to smyte,
Lest of thin owne deth thou be to wite.
Empeche his hed, his face, have at his gorge,
Bere at the breste, or serue him on the side
With myghti knyghtly poort, eue as Seynt George,
Lepe o thi foo, loke if he dar abide;
Wil he nat fle, wounde him; mak woundis wide,
Hew of his honde, his legge, his thegh, his armys;
It is the Turk: though he be sleyn, noon harm is.
And forto foyne is better then to smyte;
The smyter is deluded mony oonys,
The sword may nat throgh steel & bonys bite,
Thentrailys ar couert in steel & bonys,
But with a foyn anoon thi foo fordoon is;
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Tweyne vnchys entirfoyned hurteth more
Then kerf or ege, although it wounde sore.
Eek in the kerf, thi right arm is disclosed,
Also thi side; and in the foyn, couert
Is side & arm, and er thou be supposed
Redy to fight, the foyn is at his hert
Or ellys where, a foyn is euer smert;
Thus better is to foyne then to kerve;
In tyme & place ereither is tobserue.
This fanne & mace ar ay of doubil wight,
That when the Bacheler hath exercise
Of hevy gere, and aftir taketh light
Herneys, as sheeld & sword of just assise,
His hert avaunceth, hardynes tarise.
My borthon is delyuered, thinketh he,
And on he goth, as glad as he may be.
And ouer this al, exercise in armys
The doctour is to teche and discipline,
For double wage a wurthi man of armys
Was wont to take, if he wer proved digne
Aforn his prince, ye, tymes VIII or IX;
And whete he had, and barly had the knyght
That couthe nat as he in armys fight.
Res publica right commendabil is,
If chiualers and armys there abounde,
For, they present, may nothing fare amys,
And ther thei are absent, al goth to grounde;
In gemme, in gold, in silk be thei fecounde,
It fereth not; but myghti men in armys,
They fereth with the drede of deth & harmys.
Caton the Wise seith: where as men erre
In other thinge, it may be wel amended;
376
But emendatioun is noon in werre;
The cryme doon, forthwith the grace is spended,
Or slayn anoon is he that there offended,
Or putte to flight, and euer aftir he
Is lesse worth then they that made him fle.
But turne ageyn, Inwit, to thi preceptys!
With sword & sheld the lerned chiualer
At pale or pile, in artilaunce excepte is;
A dart of more wight then is mester,
Tak him in honde, and teche hym it to ster,
And caste it at that pile, as at his foo,
So that it route, and right vppon hym go.
Of armys is the doctour heer tattende,
That myghtily this dart be take & shake,
And shot as myghtily, forthright on ende,
And smyte sore, or nygh, this pile or stake;
Herof vigour in tharmys wil awake
And craft to caste & smyte shal encrece;
The werreours thus taught, shal make peax.
But bachilers, the thridde or firthe part,
Applied ar to shote in bowes longe
With arowys; heryn is doctryne & art,
The stringys vp to breke in bowes stronge,
And swift and craftily the taclis fonge,
Starkly the lifte arm holde with the bowe,
Drawe with the right, and smyte, and ouerthrowe.
Set hert & eye vppon that pile or pale,
Shoot nygh or on, and if so be thou ride
On hors, is eek the bowys bigge vp hale;
Smyte in the face or breste or bak or side,
Compelle fle, or falle, if that he bide.
Cotidian be mad this exercise,
On fote & hors, as writeth olde wise.
377
That archery is grete vtilitee,
It nedeth not to telle eny that here is;
Caton, therof in bookys writeth he,
Among the discipline of chiualerys,
And Claudius, that werred mony yeres,
Wel seide, and Affricanus Scipio
With archerys confounded ofte his foo.
Vse eek the cast of stoon with slynge or honde;
It falleth ofte, if other shot ther noon is,
Men herneysed in steel may not withstonde
The multitude & myghti caste of stonys;
It breketh ofte & breseth flesh & bonys,
And stonys in effecte are euerywhere,
And slyngys ar not noyous forto bere.
And otherwhile in stony stede is fight,
A mountayn otherwhile is to defende,
An hil, a toun, a tour, and euery knyght
And other wight may caste stoon on ende.
The stonys axe, if other shot be spende,
Or ellys thus: save other shot with stonys,
Or vse hem, as requireth, both atonys.
The barbulys that named ar plumbatys,
Set in the sheld is good to take fyve,
That vsed hem of old, wer grete estatys;
As archerys, they wolde shote and dryve
Her foo to flight, or leve him not alyve;
This shot commended Dioclisian
And his Coemperour Maxymyan.
The Chiualers and werreourys alle,
Quicly to lepe on hors, and so descende
Vppon the right or lyft side, if it falle,
That exercise is forto kepe an ende;
Vnarmed first, and armed thenne ascende,
378
And aftir with a spere or sword & shelde,
This feet is good, when troubled is the felde.
And LX pounde of weght it hade to bere
And go therwith a chiualerys pace,
Vitaile & herneysing and sword & spere,
Frely to bere; al this is but solace;
Thinge exercised ofte in tyme & space,
Hard if it be, with vse it wil ben eased,
The yonge men herwith beth best appesed.
And exercise him vche in his armure,
As is the gise adayes now to were,
And se that euery peece herneys be sure,
Go quycly in, and quyk out of the gere,
And kepe it cler, as gold or gemme it were;
Corraged is that hath his herneys bright,
And he that is wel armed, dar wel fight.
To warde & wacche an oste it is to lerne
Both holsom is that fvlly and necessary,
Withinne a pale an oste is to gouerne,
That day & nyght saftly theryn they tary
And take reste, and neuer oon myscary;
For faute of wacch, ha worthi not myscheved
Now late, and al to rathe? Is this nat preved?
To make a fortresse, if the foon be nygh,
Assure a grounde, and se that ther be fode
For man & beest, and watir deep mydthigh,
Not fer; and se there wode or grovys goode.
Now signe it, lyne it out by yerde or rode,
An hil if ther be nygh, wherby the foo
May hurte, anoon set of the ground therfro.
Ther flood is wont the felde to ouer flete,
Mak ther noo strength; and as is necessary
379
Vnto thyn oste, as mych is out to mete,
And cariage also theryn most tary;
Men dissipat, here enemy may myscary,
And combred is an oste that is compressed;
Tak eue ynough, and hoom have vch man dressed.
Trianguler, or square, or dymyrounde
The strength it is to make of hosteyinge;
Thavis therof is taken at the grounde;And estward, or vppon thi foo comynge,
The yatys principal have vssuynge,
To welcom him; and if an ost journey,
The yatis ar to sette vppon his wey.
The centenaryes thervppon shal picche
Her pavilons, and dragonys and signys
Shal vp be set, and Gorgona the wicche
Vpsette they; to juste batail condigne is
Vch helply thing; another yate & signe is,
Ther trespassers shal go to their juesse,
That oponeth north, or westward, as I gesse.
In maneer a strengthe is to be walled,
If ther oppresse noo necessitee:
Delve vp the torf, have it togedir malled,
Therof the wal be mad high footys
Above grounde; the dike withouten be
IX foote brode, and deep dounright;
Thus dike & wal is wel fote in hight.
This werk they calle a dike tumultuary;
To stynte a rore, and if the foo be kene,
Legytymat dykinge is necessary;
XII foote brod that dike is to demene,
And nyne deep; his sidys to sustene,
And hege it as is best on either side,
That diked erth vpheged stonde & bide.
380
Above grounde arise it foure foote;
Thus hath the dike in brede footys XII,
And XIII is it high fro crop to roote,
That stake of pith which euery man him selve
Hath born, on oneward is it forto delve.
And this to do, pikens, mattok and spade
And tole ynough ther most be redy made.
But and the foo lene on forwith to fight,
The hors men alle, and half the folk ofoote
Embataile hem, to showve away their myght,
That other half, to dike foot by foote,
Be sette, and an heraude expert by roote,
The Centrions other the Centenaryis
In ordre forth hem calle, as necessary is.
And ay among the centrions enserch,
The werk, if it be wrought, kept the mesure,
In brede & deep & high, perch aftir perch,
And chastise him, that hath nat doon his cure.
An hoste thus exercised may ensure
In prevalence, whos debellatioun
Shal not be straught by perturbatioun.
Wel knowen is, nothinge is more in fight
Then exercise and daily frequentaunce;
Vch werreour therfore do his myght
To knowe it wel and kepe his ordynaunce;
An ooste to thicke, I sette, is encombraunce,
And also perilous is ouer thynne,
Thei sone fle that be to fer atwynne.
We werreours, forthi go we to feelde;
And as our name in ordir in the rolle is,
Our ordynaunt, so sette vs, dart & sheelde
And bowe & axe, and calle vs first by pollys;
Triangulys, quadrangulys, and rollys,
381
We may be made; and thus vs embataile,
Gouerned, vndir grate to prevaile.
A sengil ege is first to strecch in longe,
Withoute bosomynge or curuature,
With dowbeling forwith let make it stronge,
That also fele assiste, in like mesure,
And with a woord turne hem to quadrature,
And efte trianguler, and then hem rounde,
And raunge hem efte, and keep euerych his grounde.
This ordynaunce of right is to prevaile;
Doctryne hem eek, whenne it is best to square,
And when a triangul may more availe,
And orbys, how they necessary are;
How may be to condense, and how to rare;
The werreours that ha this exercise,
Be preste with hardynesse, & stronge & wise.
And ouer this, an olde vsage it was
To make walk thryes in euery mone,
And tho they wente a chiualerys paas
X myle outward, the men of armys, none
Vnharneysed; the footmen euerychone
Bowed, tacled, darted, jacked, saladed;
Vitaile eke born withal, her hertis gladed.
In hom comynge, among thei wente faste
And ranne among. Eek tourmys of ryderys
Sumtyme journeyed on foote in haste,
Shelded & herneysed with myghti sperys;
Not oonly in the playn, but also where is
A mountayn or a clif or streyt passagys.
Thus hadde thei both exercise and wagys.
Ereithre ege in this wise exercised
Was by & by, so that no chaunce of newe
382
Nas to be thought, that thei nere of avised,
And hadde way the daungerys teschewe
Vndaungered; and this wisdom thei knewe
By discipline of their doctour of armys,
To wynne honour withouten hate or harmys.
Thelectioun and exercise anended,
An ooste is now to numbre & dyvide,
And seen vch officer his part commended,
And how to sette a feeld to fight & bide.
Goode Angelys and Sayntys, ye me gide
And lighte me, o Lady Saynte Mary!
To write wel this werk & not to tary.-
II.
Electrix ita Milicie pars prima recedit,
Et pars partitrix ecce secunda subit.
The firste parte of IIII is here at ende;
Now to the part secounde! er we procede
To knowe this, His grace God vs sende!
Myn auctour ofte aduiseth vs to rede
And to the sense of it to taken hede;
To rede a thinge withoute intelligence,
As seith Cato the Wise, is negligence.
But this I leve vnto the sapience
Of chiualers, and to my werk retorne,
Theryn to do my feithful diligence
For their pleasaunce, out of this prosis storne
The resonaunce of metris wolde I borne.
As myghti herte in ryngynge herneysinge,
So gentil wit wil in good metris springe.
And for thonour of theuerlastyng kynge,
Our saviour Jhesus and his Ierarkys,
383
His Angelys, and for that swete thinge,
His Modre, patronesse of al my warkys,
For His prophetys love and patriarkys,
And for thapostolis that made our Crede,
As do me fauour, ye that wil me rede.
Virgile seith (an high poete is he)
That werre in armys stont and mannys myght,
The man on hors, o fote, or on the see;
Riders be wyngis clept, for swift & light,
On either half of thege eke ar thei dight;
But now that ege is called the banere
Or banerye, hauyng his banereer.
Also ther are riders legyonaryis;
Thei are annexed to the legioun.
In too maner of shippes men to cary is,
Their namys ar couth in this regioun;
Orthwart go they the flood, and vp & doun;
Riders in playn, footmen goth euery where,
By theyme the commyn wele is to conquere;
Riders a fewe, and haue o foote fele,
Thei spende smal, and horsmen spende fre.
Footmen o tweyne is to dyuide & dele:
Or legiaunt or aydaunt for to be.
Confederat men aydaunt is to se,
That is to say, by trewce or toleraunce,
As Frensh ar suffred here, and we in Fraunce.
Aydaunt be they, but in the legioun
Lith thordinaunce in werre to prevaile.
A legioun out of electioun
Hath take his name, as elect to bataile.
Her diligence and feith is not to faile;
Thi legyaunt forthi to multiplie
Is right, but aydauntys a fewe applie.
384
Thousant werreours was a phalange
In dayis olde, and of men
Was a caterve, but this diagalange
Is, as to this, not worth a pulled hen.
The legioun, departed into X,
Is vs to lerne, and legions how fele
It is to haue, and how asondir dele.
The consules legiounys ladden,
Al aldermeest; but thei hadde exercise,
Wherof the felde victoriously thei hadden;
To chose a legioun, this was the gise,
In bookys as they seyn, these olde wise:
Wyis, hardy, strong, doctryned, high statured,
In feet of werre ofte vsed & wel vred.
That was the man, he was mad mylitaunt,
When al the world to the Romayn Empire
Was made obey, by knyghthod valiaunt;A sacramental oth doth it requyre,
To write pleyn this matere I desire,
By God & Criste and Holy Goost swar he,
And by that Emperourys maiestee.
Next God is hym to drede and hym to honour is;
Right as to God ther bodily present,
To themperour, when he mad Emperour is,
Devotioun; vch loyal ympendent
Is to be vigilaunt, his seruyent;
God serueth he, both knyght & comynere,
That loueth him, to God that regneth here.
God, Criste Jhesus, and Holy Goste; was sworn
By theim, and themperourys maiestee,
That his commaundementys shuld be born
And strenuously be doon, be what thei be;
Fro mylitaunce that thei shal neuer fle
385
Ner voyde deth, but rather deth desire
For themperour, and wele of his Empire.
Thus sworn, vch knyght is of the legioun.
The legioun stont in cohortys;
Cohors the Latyn is, this regioun
Tenglish it fore, help vs, good Lord! Amen.
The dignite and number of the men
Hath in the firste cohors an excellence
Of noble blood, manhode and sapience.
This feleshepe, most worshipful, most digne,
Bar thegil and thymage of themperour;
As God present was holden either signe,
Thei hadde both attendaunce & honour;
Of chiualers heryn was doon the flour,
A an and footmen,
And of wight horsmen.
The military cohors, or the choors,
Thus named it the wise, and the secounde
Cohors, like as the bonet to his coors
Is set, thei sette it footmen stronge & sounde,
And an half, and abounde
In hit, with sixe & sixti hors, and it
The Quyngentary called men of wit.
As fele & myghty choys putte in the thridde is,
For in their honde espeyre is al to thryve;
Her place in ordynaunce is in the myddys,
And for the firth choors is to discrive
Footmen and an half,
With sixe & sixti hors, and eue as fele,
With better hors, vnto the fifthe dele.
For as the first cohors is the right horn,
So in the lift horn is the fifthe choors;
386
For V choors stonde in the frounte aforn,
Or the vawarde; of termys is noo foors,
So the conceyt be had. The sixt cohors
Hath, as the fifthe, yet lusty men & yonge;
To thegil next to stonde it is to fonge,
That is the right horn; in the myddil warde
The nexte choors hath eue as mony as she,
The nexte as fele, and therto is tawarde
The myghti men, amyddis forto be;
The nynth is of the same quantitie,
The tenth is eue as is the choors beforn,
But make it strong, for it is the lift horn.
The legioun in ten is thus cohorted,
And an see men on foote,
Hors, and therty therto soorted,
Of fewer hors is not to speke or moote
In eny legioun; yet, crop & roote
To seyn, of hors ther may be take moo,
Commaundement if ther be so to do.
Exployed heer thusage and ordynaunce
Of legyoun, vnto the principal
Of chiualers retourne our remembraunce;
The dignitie and name in special
Of euery prince enrolled, and who shal
Do what, and whenne, and where, it is to write;
Good angel, help vs al this werk tendite.
The grete Trybune is mad by Themperour,
And by patent, and send by jugement;
Thundir Trybune is hent of his labour.An Ordyner for fighters forth present
Is forto sette; eek Themperour content
Is ofte to sende and make secoundaryis;
What name is heer for hem? Coordinaryis.
387
An Egiller bar thegil, and thymage
Of themperour bar an Ymaginary;
And moo then oon ther were of those in wage;
A Banereer, tho clept a Draconary,
A Kyng Heralde, tho clept a Tesserary,The baner he, he bar commaundement,
Al thoost tobeye her princys hole entent.
Campigeners made exercise in feeldys,
Campymeters mesured out the grounde,
To picche pavilons, tentys and teeldys,
The forteresse triangeler or rounde
Or square to be made or dymyrounde,
His part hit was; and he that was Library,
Thaccomptys wrot, that rekenyng ne vary.
The Clarioner, Trompet, and Hornycler,
With horn, & trompe of bras, and clarioun,
In terribil batailis bloweth cleer,
That hors & man reioyceth at the soun;
The firmament therto making resoun
Or resonaunce; thus joyneth thei bataile;
God stonde with the right, that it prevaile!
A Mesurer, that is our Herbagere,
For paviloun & tent assigneth he
The grounde, and seith: 'Be ye ther, be ye here!'
Vch hostel eek, in castel and citee,
Assigneth he, vch aftir his degre.
A wreth o golde is signe of grete estate;
That wered it, was called a Torquate.
Sengil ther were of these, and duplicate
And triplicate, and so to for and fiv,
That hadde wage, vche aftir his estate.
Tho namys goon, such personys alyve,
It may be thought, therof wil I not scryve.
388
Ther were eek worthymen clept Candidate,
And last, the souldeours, vch othrys mate.
The principal prince of the legioun,
Sumtyme it was, and yet is a like gise,
To make a Primypile, a centurioun;
A Lieutenaunt men calle him in our wise;
And him beforn is Thegil forto arise;
Four hudred knyghtis eek of valiaunce
This prymypile hadde in his gouernaunce.
He in the frounte of al the legioun
Was as a vicaptayn, a gouernour,
And took availe at vch partitioun.
The First Spere was next, a lusty flour;
Two hundred to gouerne is his honour,
Wherof thei named him a Ducennary,
The name fro the numbir not to vary.
The Prince an hundred and an half gouerned,
Eek he gouerned al the legioun
In ordynaunce; oueral he went vnwerned.
The nexte spere, of name and of renoun,
As mony hadde in his directioun;
The First Triari hadde an hundred men;
A Chevetayn was eke of euery ten
Thus hath the first cohors fyve Ordinayris,
And euery ten an hed, a Cheveteyne,
To rewle theim; and so it necessayr is,
An hundred and fyve on this choors to reigne:
Four Ordinayris and the cheef Captayne,
That is their Ordinary General,
And seyde is ofte of him: He rewleth al.
So high honour, so gret vtilitee
Hath euerych estate of this renoun
389
Prouided hem by sage Antiquitee,
That euery persone in the legioun
With al labour, with al deuotioun
To that honour attended to ascende,
And that avail to wynne, her bodyis bende.
The nexte choors, named the Quyngentary,
Hath Centurions or Centenerys fyve;
Thridde choors as fele hath necessary;
The firthe fyve, and, forto spede vs blyve,
In euery choors the Centyners oo fyve
In numbir make, and so the legioun
Of hem hath fyvty-fyve vp & doun.
Not fyvty-fyve Whi? For fyve thordinayrys
In their Estate and stede of fyve stonde;
To graunte this, me semeth, noo contrary is;
Though in my book so wryton I ne fonde,
Of LV, wel I vndirstonde
And fynde cleer, so that it most appere,
That vndir Ordynayrys V were.
The consulys, for themperour Legatys
Sende vnto the oste; to thaim obtemperaunt
Was al the legioun, and al the statys;
They were of al the werres ordynaunt;
To theim obeyed euerych aydaunt;
In stede of whom illustres Lordes, Peerys,
Be substitute, Maistrys of Chiualerys;
By whom not oonly legiounys twayn,
But grete numbrys hadde gouernaunce.
The propre juge is the Provost, certayn,
With worthinesse of the first ordynaunce;
The vilegate is he by mynystraunce
Of his power, to hym the Centeners
Obey, and the Trybune and Chiualers.
390
Of him the rolle of wacch and of progresse
Thei crave and haue, and if a knyght offende,
At his precepte he was put to juesse
By the trybune, in payne or deth tanende.
Hors, herneys, wage & cloth, vitail to spende,
His cure it was tordeyn, and disciplyne
Vnto euery man, seuerous or benygne.
His justising, with sobre diligence,
And pite doon vppon his legioun,
Assured hem to longh obedience
And reuerence, and high deuotioun;
Good gouernaunce at his promotioun
Kept euery man; and his honour, him thoughte
It was, when euery man dede as him oughte.
The Maister or Provost of Ordynaunce,
Although he were of lower dignitie,
His estimatioun & gouernaunce,
The bastilys, dich, & pale is to se;
And wher the tabernaculys shal be
And tent & teelde & case & paviloun
And cariage of al the legioun.
For seeke men the leche and medycyne
Procureth he, for larderye and toolys;
Of euery werk cartyng he most assigne,
For bastile or engyne or myne. And fole is
He noon, that is expert in these scolys;
This was a wise, appreved chiualere,
That, as he dede himself, couth other lere.
And ouer this, the ferrour & the smyth,
The tymbre men, hewer & carpenter,
The peyntour, and vch other craft goth with,
To make a frame or engyne euerywhere,
Hem to defense and her foomen to fere;
391
Tormentys olde and carrys to repare
And make newe, as they to broken are.
Foregys and artelryis, armeryis,
To make tole, horshoon, shot & armurre;
And euery thing that nede myght aspie, is
In thooste; and eek mynours that can go sure
Vndir the dich, and al the wal demure
Or brynge in thoost; herof the Maister Smyth
Had al the rule, and euer went he with.
The legioun is seide haue choorsis X.
The military first, or miliary,
The best and gentilest and wisest men
And myghtiest, therto be necessary;
Eek letterure is good & light to cary.
Her gouernour was a Trybune of Armys,
Wise & honest, that body strong & arm is.
The choorsys aftir that, Trybunys cured
Or Maysterys, as it the prince pleased;
Vch chiualeer in exercise assured
So was, that God & man therwith was pleased;
And first to se the prince do, mych eased
The hertys alle. Fresh herneys, armur bright,
Wit, hardinesse & myght had euery knyght.
The firste signe of al the legioun
An Egil is, born by an Egeler,
And thenne in euery Choors is a Dragoun,
Born by a Draconair or Banereer;
A baner eek had euery Centener
Other a signe, inscrived so by rowe,
His Chevetayn that euery man may knowe.
The Centeners had also werreourys,
Hardy, wel harneysed, in their salet
392
That had a creste of fetherys or lik flourys,
That noon errour were in the batail set,
To his Cristate and to his Baneret
And to his Decanair euerych his sight
May caste, and in his place anoon be pight.
Right as the footmen haue a Centurion,
That hath in rewle an C men & X,
So haue the riders a Decurion,
That hath in rewle XXXII horsmen.
By his banere him knoweth alle his men,
And ouer that, right as it is to chese
A myghti man for thaym, so is for these.
For theim a stronge & wel fetured man,
That can a spere, a dart, a sword wel caste,
And also fight, and rounde a sheld wel can,
And spende his wepon wel withoute waste,
Redier to fight then flite, and ner agaste,
That can be sobre, sadde, & quyk & quyver,
And with his foo com of and him delyuer;
Obeyssaunt his premynentys wille,
And rather do the feat then of it crake,
Impatient that day or tyme spille
In armys exercise and art to wake,
And of himself a sampeler to make
Among his men, wel shod, honestly dight,
And make hem fourbe her armure euer bright.
Right so it is, for these men to chese
A Decurioun, thorugh lik to him in fourme,
Impatient that thei the tyme lese,
Wel herneysed, and euerych of hys tourme
In euery poynt of armys wil enfourme,
And armed wil his hors so sone ascende,
That mervaile is, and course hym stronge anende,
393
And vse wel a dart, a shaft, a spere,
And teche chiualers vndir his cure,
Right as himself to torne hem in her gere,
The brigandyn, helmet, and al procure,
It oftyn wipe clene,-and knowe sure,
With herneysing and myghti poort affrayed
Is ofte a foo, and forto fight dismayed.
Is it to sey: 'he is a werrely knyght,'
Whos herneys is horribil & beduste,
Not onys vsed in a fourte nyght,
And al that iron is or steel, beruste;
Vnkept his hors, how may he fight or juste?
The knyghtis and her horsys in his tourme
This Capitayn shal procure & refourme.
III.
Tercia bellatrix pars est et pacificatrix,
In qua quosque bonos concomitatur honos.
Comprised is in smal this part secounde,
An ooste to numbir, and a legioun;
In foylis is it fewe, in fruyt fecounde;
The saluature of al religioun
Is founde heryn for euery regioun.
Wel to digeste this God graunte vs grace,
And by the werre his reste to purchace.
O gracious our Kyng! Thei fleth his face.
Where ar they now? Summe are in Irelonde,
In Walys other are, in myghti place,
And other han Caleys with hem to stonde,
Thei robbeth & they reveth see & londe;
The kyng, or his ligeaunce or amytee,
Thei robbe anende, and sle withoute pitee.
394
The golden Eagle and his briddys III,
Her bellys ha they broke, and jessys lorne;
The siluer Bere his lynkys al to fle,
And bare is he behinde & eke beforne;
The lily whit lyoun, alas! forsworne
Is his colour & myght; and yet detrude
Entende thei the lond, and it conclude.
Of bestialite, lo, ye so rude,
The Noblis alle attende on the Antilope;
Your self & youris, ye yourself exclude,
And lose soule & lyif. Aftir your coope
Axe humble grace, and sette yourself in hope,
For and ye wiste, hou hard lyif is in helle,
No lenger wolde ye with the murthre melle.
Ye se at eye, it nedeth not you telle,
Hou that the beestis and the foulys alle,
That gentil are, ar sworn your wrong to quelle;
Ypocrisie of oothis wil not walle
You fro the sword, but rather make it falle
On your auarous evel gouernaunce,
That may be called pride & arrogaunce.
This yeve I theim to kepe in remembraunce;
Goode Antilop, that eny blood shal spille,
Is not thi wille; exiled is vengeaunce
From al thi thought; hemself, alas, thei kille.
O noble pantere! of thi breth the smylle,
Swete and pleasaunt to beest & briddis alle,
It oonly fleth the dragon fild with galle.
What helpeth it, lo, thangelis wil falle
On him with al our werreours attonys;
Thei muste nede his membris al to malle.Of this matere I stynte vntil eftsonys,
And fast I hast to write as it to doone is,
395
That myght in right vppon the wrong prevaile
In londe & see, by knyghthode & bataile.
Lo, thus thelectioun with exercise
And ordynaunce, as for a legioun,
Exployed is, as writeth olde wise.
What ha we next? Belligeratioun.
O Jesse flour! Jhesu, Saluatioun
And Savyour, commaunde that my penne
To thin honour go right heryn & renne.
An oste of exercise 'exercitus'
Hath holde of olde his name; a legioun
As an electioun is named thus,
And a choors of cohortatioun.
The princys of her mynystratioun
Her namys have, and aftir her degre
The Chevetaynys vndir named be.
Exercitus, that is to seyn an Ooste,
Is legiounys, or a legioun;
Tweyne is ynough, and IIII is with the moste,
And oon suffiseth in sum regioun;
Therof, with ayde and horsmen of renoun,
As needful is, groweth good gouernaunce
In euery londe, and parfit prosperaunce.
What is an ayde? It is stipendiaryis
Or souldiours conduct of straunge londe,
To such a numbir as it necessary is,
Aftir the legioun thei for to stonde
In ordynaunce, to make a myghti honde;
Heryn who wil be parfit and not erre,
Tak Maysterys of armys and of werre.
This was the wit of Princys wel appreved,
And ofte it hath be seid and is conclude,
396
That oostis ouer grete be myscheved
More of her owne excessif multitude
Then of her foon, that thenne wil delude
Her ignoraunce, that can not modifie
The suffisaunce, an ooste to geder & gye.
To gret an oost is hurt in mony cace:
First, slough it is in journeyinge & longe;
Forthi mysaventure it may difface,
Passagis hard, and floodis hye amonge;
Expense eek of vitaile is ouer stronge,
And if thei turne bak and onys fle,
They that escape, aferd ay aftir be.
Therfore it was the gise amonge the wise,
That of ?es had experience,
Oonly to take an oost as wil suffice,
Of preved & acheved sapience,
In chiualerys that han done diligence
In exercise of werre; a lerned ooste
Is sure, an vnlerned is cost for loste.
In light bataile, oon legioun with ayde,
That is, X Ml. men o fote, and too
Thousand on hors, sufficed as thei saide;
They with a lord no grete estat to goo,
And with a gret Estate as mony mo;
And for an infinit rebellioun
Twey dukys and tweyn oostys went adoun.
Prouisioun be mad for sanytee
In watre, place & tyme & medycyne
And exercise. In place ?h be
The pestilence, his place anoon resigne,
To weet marice and feeld to hard declyne;
To high, to lough, to light, to derk, to colde,
To hoot, is ille; attemperaunce be holde.
397
In snow & hail & frost & wintir shouris,
An ooste beyng, most nedes kacche colde;
For wyntir colde affrayeth somer flourys,
And mareys watir is vnholsom holde;
Good drinke and holsom mete away wil folde
Infirmytee; and fer is he fro wele,
That with his foon & sekenesse shal dele.
Cotidian at honde ha medycyne,
First for the prince; as needful is his helth
To thooste, as to the world the sonne shyne;
His prosperaunce procureth euery welth;
But let not exercise goon o stelthe;
Holde euer it. Ful seelde be thei seek
That euer vppon exercise seeke.
In ouer colde & hoot, kepe the couert,
And exercise in tymes temperate;
Footmen in high & lough, feeld & desert;
An hors to lepe a dich, an hege, a yate.
Tranquillite with peax & no debate
Be sadly kept, exiled al envie;
Grace in this gouernaunce wil multiplie.
Ha purviaunce of forage & vitaile
For man & hors; for iron smyteth not
So sore as honger doth, if foode faile.
The colde fyer of indigence is hoote,
And wood theron goth euery man, God woot;
For other wepen is ther remedie,
But on the dart of hongir is to deye.
Or have ynough, or make a litil werre,
And do the stuf in placys stronge & sure;
In more then ynough, me may not erre;
The moneyles by chevishaunce procure,
As lauful is, I mene, nat vsure;
398
But tak aforn the day of payment;
It loseth not, that to the prince is lent.
What man is hool in his possessioun,
If he ha no defense of men of armys?
Beseged if me be, progressioun
That ther be noon, and noo vitail in arm is,
O woful wight, ful careful thin alarm is!
Honger within, and enmytee abowte,
A warse foo withinn is then withoute.
And though thi foo withoute an honger be,
He wil abide on honger thee to sle;
Forthi comynge a foo, vitaile the,
And leve hym noght, or lite, vnworth a stre;
Whete and forage and flesh, fissh of ?
Wyn, salt & oyle, fewel and euery thinge
That helpeth man or beest to his lyvinge:
Tak al, thi foo comyng, and mak an oye
That euery man to strengthes ha ther goodis,
As thei of good & lyves wil ha joye,
And negligentys to compelle it good is.
The feriage be take away fro flodis,
The briggis on the ryverys to breke,
And passagis with falling tymbour steke.
The yatis and the wallys to repare,
The gunnys and engynys & tormente,
And forge newe, ynowe if that ther nare;
Ful late is it, if thi foo be presente,
And fere ingoth, if hardinesse absente.
Be war of this, and euery thing prouide,
That fere fle, and good corage abide.
Golde it is good to kepe, and make stoor
Of other thing, and spende in moderaunce;
399
More and ynough to haue, it is not soor,
And spare wel, whil ther is aboundaunce;
To spare of litil thing may lite avaunce.
By pollys dele, and not by dignitee,
So was the rewle in sage antiquytee.
And best be war, when that thin aduersary
Wil swere grete, ye by the Sacrament,
And vse that, ye and by seint Mary,
And al that is vndir the firmament:
Beleve nat his othe, his false entent
Is this: thi trewe entent for to begile.
The pref herof nys passed but a while.
Wel ofter hath fals simulatioun
Desceyved vs, then opon werre; and where
Me swereth ofte, it is deceptioun.
Judas, away from vs! cum thou no nere:
Thou gretest, Goddis child as thaugh thou were;
But into the is entred Sathanas,
And thou thi self wilt hange! an hevy cas.
Sumtyme amonge an ooste ariseth roore.
Of berth, of age, of contre, of corage
Dyuers thei are, and hoom thei longe sore,
And to bataile thei wil, or out of wage.
What salue may this bolnyng best aswage?
Wherof ariseth it? Of ydilnesse.
What may aswage it best? Good bisinesse.
With drede in oost to fight thei are anoyed,
And speke of fight, when theim wer leuer fle,
And with the fode and wacch thei are acloyed.
'Where is this felde? Shal we no batail see?
Wil we goon hoom? What say ye, sirs?' 'Ye, ye!'
And with her hed to fighting are thei ripe
Al esily, but he the swellinge wipe.
400
A remedie is, when thei are asonder,
The graunt Tribune, or els his lieutenaunt,
With discipline of armys holde hem vndir
Seuerously, tech hem be moderaunte,
To God deuout, and fait of werrys haunte,
The dart, baliste, and bowe, and cast of stoon,
And swymme & renne & leep, tech euerychoon.
Armure to bere, and barrys like a sworde,
To bere on with the foyn, and not to shere,
And smyte thorgh a plank other a boorde,
And myghtily to shake and caste a spere,
And loke grym, a Ml. men to fere,
And course a myghti hors with spere & shelde,
And daily se ho is flour of the feelde.
To falle a grove or wode, and make a gate
Thorgh it, and make a dike, and hewe a doun
A cragge, or thurl an hil, other rebate
A clyf, to make an even regioun,
Or dowbil efte the dike abowte a toun;
To bere stoon, a boolewerk forto make,
Other sum other gret werk vndirtake.
The chiualer, be he legionary,
As seide it is beforn, on hors or foote,
Or aydaunt, that is auxiliary,
On hors or foote,-if that thei talk or mote
Of werre, and reyse roore, vp by the roote
Hit shal be pulde with myghti exercise
Of werreourys, gouerned in this wise.
Commende, and exercise, and holde hem inne,
For when thei ha the verrey craft to fight,
Thei wil desire it, wel this for to wynne.
He dar go to, that hath both art & myght.
And if a tale is tolde that eny knyght
401
Is turbulent other sedicious,
Examyne it the duke, proceding thus:
The envious man, voide his suggestioun,
And knowe the trowth of worthi & prudent
Personys, that withouten questioun
Wil say the soth, of feith and trewe entent,
And if the duke so fynde him turbulent,
Disseuer him, and sende hym ellys where,
Sum myghti feet to doon as thaugh it were:
To kepe a castel, make a providence,
Or warde a place, and do this by thaduyce
Of counsel, and commende his sapience,
That he suppose hym self heryn so wise,
That therof hath he this honour & price;
So wittily do this, that he, reiecte,
Suppose that to honour he is electe.
For verreily, the hole multitude
Of oon assent entendeth not rebelle,
But egged ar of theim that be to rude,
And charge not of heven or of helle,
With mony folk myght thei her synnys melle;
Thei were at ease her synnys forto wynne,
Suppose thei, if mony be ther inne.
But vse not the medycyne extreme
Save in thin vtterest necessitee,
That is, the crymynous to deth to deme,
The principals; by hem that other be
Aferd to roore, yet better is to se
An oost of exercise in temperaunce
Obeysaunt, then for feere of vengeaunce.
The werriours ha myche thing to lerne;
And grace is noon, to graunte negligence,
402
Wher mannys helth is taken to gouerne;
To lose that, it is a gret offense;
And sikerly, the best diligence
Vnto thonour of victory tascende,
The seygnys is or tokenys tattende.
For in bataile, when al is on a roore,
The kynge or princys precept who may here
In such a multitude? And euermore
Is thinge of weght in hond, & gret matere,
And how to doon, right nedful is to lere;
Therfore in euery oste antiquitee
Hath ordeyned III signys forto be.
Vocal is oon, and that is mannys voys,
Semyvocal is trompe & clarioun
And pipe or horn; the thridde macth no noys,
And mute it hight or dombe, as is dragoun
Or thegil or thimage or the penoun,
Baner, pensel, pleasaunce or tufte or creste
Or lyuereys on shildir, arm or breste.
Signys vocal in wacch and in bataile
Be made, as wacch woordis: 'Feith, hope & grace,'
Or 'Help vs God,' or 'Shipman, mast & saile,'
Or other such, aftir the tyme and place;
Noo ryme or geeste in hem be, ner oon trace,
Ne go thei not amonge vs, lest espyes
With wepon of our owne out putte our eyis.
Semyvocals, as Trumpe and Clarioun
And pipe or horn, an hornepipe thoo
It myghte be; the trumpe, of gretter soun,
Toward batail blewe vp 'Go to, go to!';
The clarions techeth the knyghtys do,
And signys, hornys move; and when thei fight,
Attonys vp the soun goth al on hight.
403
To wacch or worch or go to felde, a trumpe
Hem meved out, and to retourne; and signys
Were moved, how to do, by hornys crompe,
First to remeve, and fixe ayeyn ther digne is.
Oonly the clarioun the knyghtis signe is;
Fight & retrayt and chace or feer or neer,
The clarion his voys declareth cleer.
What so the duke commaundeth to be doon
In werk or wacch or feeld, or frith or werre,
At voys of these it was fulfild anoon.The signys mute, in aventure a sterre,
A portcolys, a sonne, it wil not erre,
In hors, in armature, and in array
They signifie, and make fresh & gay.
Al this in exercise and longe vsage
Is to be knowe; and if a dust arise,
Theere is an oost, or sum maner outrage;
With fiyr a signe is mad in dyuers wise
Or with a beem, vche in his contre gise
His signys hath; and daily is to lerne,
That aftir hem men gide hem & gouerne.
Tho that of werre have had experience,
Afferme that ther is in journeyinge
Gretter peril, then is in resistence
Of fers batail; for in the counterynge
Men armed are oonly for yeynstondinge
And expugnatioun of hem present
In fight; theron oonly ther bowe hath bent.
Their sword & hert al preste ereither fight,
In journeyinge ereither lesse attente is;
Assault sodeyne a day other by nyght,
For vnavised men ful turbulent is.
Wherfore avised wel and diligent is
404
The duke to be purveyed for vnwist,
And redy is the forseyn to resiste.
A journal is in euery regioun
First to be had, wheryn he thinketh fight,
Wheryn haue he a pleyn descriptioun
Of euery place, and passage a forsight,
The maner, wey, both turnyng & forthright,
The dale & hil, the mountayn & the flood;
Purtreyed al to have is holdon good.
This journal is to shewe dukys wise
Of that province, or as nygh as may be,
The purtreyture & writing forto advise;
And of the contrey men a serch secre
Himself he make, and lerne in veritee
Of hem, that on her lyf wil vndirtake,
That thus it is, and vnder warde hem make.
Tak gidis out of hem, beheste hem grete,
As to be trewe, her lyif and grete rewarde,
And other if thei be, with deth hem threte,
And sette a wayt secret on hem, frowarde
Whethor thei thinke be other towarde;
Thei, this seynge, wil wel condite & lede,
Of grete rewarde & deth for hope & drede.
Tak wise and vsed men, and not to fewe;
Good is it not to sette on II or III
The doubte of al, though thei be parfit trewe;
The simpil man supposeth ofte he be
Weywiser then he is, and forthi he
Behesteth that he can not bringe aboute;
And such simpilnesse is forto doubte.
And good it is, that whidirward goth thooste,
Secret it be. The Mynotaurys mase
405
Doctryned hem to sey: 'Whidir thou gooste,
Kepe it secret; whil thi foomen go gase
Aboute her bekenys, to tende her blase,
Go thou the way that thei suppose leeste
Thou woldest go; for whi? it is sureste.'
Espyis are, of hem be war! also
The proditours that fle from oost to ooste,
Be war of hem; for swere thei neuer so,
They wil betray, and make of it their booste.
Escurynge is to haue of euery cooste;
Men wittiest on wightiest hors by nyght
May do it best, but se the hors be wight.
In a maner himself betrayeth he,
Whos taken is by negligence thespie;
Forthi be war, and quicly charge hem se
On euery side, and fast ayeyn hem hye;
Horsmen beforn eke euer haue an eye;
On vch an half footmen, and cariage
Amyddis is to kepe in the viage.
Footmen it is to haue & of the beste
Horsmen behinde; vppon the tail a foo
Wil sette among, and sumtyme on the breste,
And on the sidis wil he sette also.
With promptitude it is to putte him fro;
Light herneysed, and myghtiest that ride,
Doubte if ther is, putte hem vppon that side.
And archery withal is good to take;
And if the foo falle on on euery side,
Good wacch on euery side it is to make;
Charge euery man in herneys fast abide,
And wepynys in hondys to prouide.
Selde hurteth it, that is wel seyn beforn,
And whos is taken sleping, hath a scorn.
406
Antiquitee prouided eek, that roore
Arise not in thoost, for trowbelinge
The chiualers behinde other before,
As when the folk that cariage bringe,
Ar hurt, or are aferd of on comynge,
And make noyse; herfore helmettis wight
A fewe vppon the cariours were dight.
A baner hadde thei togedre to,
Alway CC vndir oon banere;
The forfighters a-sondred so ther-fro,
That no turbatioun amonge hem were,
If that ther felle a conflicte enywhere.
And as the journeyinge hadde variaunce,
So the defense had diuers ordynaunce.
In open felde horsmen wold rather falle
On then footmen; in hil, mareys & woodis,
Footmen rather. In feeld & frith to walle
An oost with myght, as wil the place, it good is,
And to be war that slough viage or floodis
Asondre not the chiualerys; for thynne
If that me be, ther wil the foo bygynne.
Therfore amonge it is to sette wyse
Doctours, as of the feelde, or other grete;
The forgoer to sette vnto his sise,
And hem that beth to slough, forthward to gete.
To fer aforn, and sole, a foo may bete;
He may be clipped of, that goth behinde;
And to goon hole as o man, that is kynde.
In placys as him semeth necessary,
And aduersaunt wil sette his busshement,
Not in apert, but in couert to tary,
And falle vppon; the duke heer diligent
It is to be, to haue his foomen shent;
407
But euery place it is the duke to knowe,
So that his witte her wylis ouerthrowe.
If thei dispose in mountayn oponly
Tassaulte, anoon ha prevely men sent
To an herre hil, that be therto neer by,
And so sette on, that of the busshement
Aboue her hed, and of thi self present
Thei be aferd, and sech away to fle,
When ouer hede and in the frount thei se.
And if the way be streyt and therwith sure,
Let hewe adoun aboute, and make it large;
In large way, peril is noo good vre;
Also this is tattende as thinge of charge,
Ye rather then gouerne ship or barge,
That wher the foo by nyght other by day
Is vsed oon to falle and make affray.
And, voyde that, it is to seen also,
What is his vse, on hors outher o foote,
With fele or fewe his feetys for to doo,
That sapience his werkys alle vnroote.
Of balys also grete is this the boote,
Dayly to gynne go in such an hour
As may be sure both oost & gouernour:
And yet bewar of simulatioun;
To festeyng call in sum fugitif
And here him wel with comendatioun,
And lerne first, hou fellen thei in strif,
And him beheste an honorabil lif;
Lerne of him al, and thenne aday or nyght,
When thei suppose leest, mak hem afright.
Agreved ofte are oostis negligent,
When it is hard passage ouer the floodys,
408
For if the cours be ouer violent
Or ouer deep, gret peril in that flood is.
A remedy to fynde heryn right good is,
For hevy men, pagis and cariage
Ar drowned oftyn tyme in such a rage.
The depth assay, and make of horsys hye
Tweyne eggys; oon be sette ayenst the streem,
The myght therof to breke; another plye
Benethe that, tawayte vppon the fleem
And charge theim, that thei attende on hem
That faile foote, and brynge theim alonde,
And thus til thooste be ouer, shal they stonde.
The flood is ouer deep in playn cuntre,
Departe it ofte, and make it transmeabil:
That most be doon with dykis gret plente,
And wil it not be so, sette ore a gabil,
On empti vesselling ley mony a tabil
Fro lond to lond a brigge is made anoon,
And sure ynough it is for hors & mon.
Horsmen haue had of reed or seggis shevys,
Theron carying their armure as thei swymme,
But better is, to voiden al myschevys,
Ha skafys smale, and hem togedir trymme
With coorde alonge, atteynynge either brymme,
And anchore it and tabil it at large,
And sure it is as arch or shippe or barge.
Yet war the foo; for vppon this passage
He leyt awayt; anoon thin ooste dyuide
And stakys picch, encounter their viage,
And in that stede, if good is thought tabide,
Mak vp a strong bastel on eyther side,
And there, as axeth chaunce, it is to stonde
And ha vitaile out of ereither londe.
409
Now castellinge in journey is to write.
Not euerywhere is founden a citee,
An ooste to loge, and vilagis to lite
For it ther ar, and siker thei ne be,
As, to be sure, it is necessitee
To take a grounde as good as may be fonde,
And thervppon to make our castel stonde.
Leve not the better grounde vnto thi foo,
Be war of that; se, watir, ayer & londe
Holsom be there, and foode ynough ther to
For man & hors, and woode ynough at honde.
No force if rounde or anguler it stonde,
But feyrest is the place and moost of strengthe,
When twey in brede is thryis in the lengthe.
Mesure a grounde, as wil thin ooste suffice;
To wide it is: thin ooste therin is rare;
To streyt: thei be to thicke; a myddil sise
Is beste.-Now make it vp, no labour spare;
It mot be doon, theryn is our welfare;
As for a nyght, mak vp of turf a wale
And stake it on our foo, the poyntis tavale.
A turf it is, when gras & herbe is grave
Vp with the grounde, with irons mad therfore;
A foote brode, a foote & half it haue
In lengthe, and half a foote thick, no more.
But if the lond solute be, not herfore
Turf like a brik to make of necessary,
Thenne is to make a dike tumultuary.
Make it III foote deep, and V obrede,
And stake it as beforn, vtward to stonde;
O nyght to dwelle heryn it is no drede.
And if thi foo be nygh, him to yeynstonde,
A gretter werk it is to take on honde.
410
Sette vp in ordir euery man his sheeld,
Whil princys and prudentys parte a feeld.
Vch centyner take vp the werk footmel,
With sword igord, anoon caste vp the dich,
And IX foote obrede wil do wel,
XI is as good; but poore and rich
Most on this werk, & even worch ilich,
XIII foote obrede or XVII
Is best of alle a werre to sustene.
The numbir odde is euer to obserue,
And hege it other stake it vp to stonde,
Therto ramayle and bowys ar to kerve,
Areyse it to his hegth aboue londe,
And make it castellike with myghti honde,
With loupis, archeturis, and with tourys.
O Chiualers! in this werk your honour is.
X footemel the centeneris take
This werk to doon, and ther vppon attende,
That euery company his cant vp make
And stynte not, vntil a parfit ende
Of al be mad; and who doth mys, is shende.
Forwhi? the prince himself goth al aboute
And by & by behaldeth euery rowte.
But lest assault felle on hem labouringe,
The hors, and thei on foote of dignitee,
That shal not worch, in circuyte a rynge
Shal make, and kepe of al hostilitie;
And first, as for the signys maiestie
Assigne place; for more venerabil
Then thei, ther is nothing, this is notabil.
And aftir that, the Duke & Erlys have
The pretory, a grounde out set therfore,
411
And for Trybunys out a grounde thei grave,
Her tabernaclis thei theryn tenstore
For legions & aydis, lesse & more,
On hors other o foote; a regioun
And place is had to picch her paviloun.
And IIII on hors and IIII o foote anyght
In euery centeyn hadde wacch to kepe,
And it departed was, to make it light,
That reasonabil tymys myght thei slepe;
For right as houris aftir houris crepe,
So went the wach, and kept his cours aboute,
Footmen withinne, & horsed men withoute.
Thei go to wacch by warnyng of the trumpe,
And there abide vntil their houris ende;
Away thei go by voys of hornys crumpe.
A wacch of serch also ther was tattende
That wel the tyme of wacchinge were spende;
Trybunys made of theim thelectioun,
That hadde of al the wacch directioun.
And twye a day the contrey was escured
By horsmen, in the morn and aftir noon;
Not by the same alway, for that endured
Shuld not ha been. This feleship hath doon:
They most reste, and other wynne her shoon;
Thus bothe man & hors may be releved,
Ye, ofte ynough, and not but litil greved.
And on the duk hangeth the gouernaunce,
That in this castellinge he ha vitaile
For euery wight withoutyn variaunce,
Clooth, wepon, herneysing, that nothing faile;
And in fortressis nygh it is availe
Footmen to haue & hors; ferde is thi foo,
If thou on euery side vppon him goo.
412
Mortal bataile in hourys II or III
Termyned is, and hope on that oon side
Is al agoon; but a good prince is he,
That can him & his ooste so wisely gide,
With litil slaught to putte his foo fro pride;
Pluck him vnwar and fray his folk to renne
Away, and myghtily sette aftir thenne.
On this behalve it is ful necessary,
That olde & exercised sapience
The duke to counsel have, and with hem tary,
As wil the tyme, and here their sentence
Of vinqueshinge couertly by prudence
Or by apert conflict, that is, bataile;
The surer way to take and moost availe.
Here hem heryn, and what folk hath thi foo,
And charge that thei glose not, for it
Doth oftyn harm; and here theim also
Speke of her exercise, her strength & wit,
And to their aduersayrys how thei quyt
Hemself aforn, and whether his horsmen
Be myghtier in fight, or his footmen.
Also the place of conflicte is to lerne,
And what thi foo himself is, what his frendis;
Wher he be wys a werre to gouerne,
And whar thei lyue as angelis or fendis;
Wher variaunt, or vchon others frend is,
And wher thei vse fight in ordynaunce
Or foliously, withoute gouernaunce.
And euery poynt forseyd, and other moo,
Considir in thin oost, and tak avis
Of hem, what is the beste to be do;
And peyse al in balaunce, and ay be wys;
And if thin ooste is ace, and his is syis,
413
What so thei sey, couertly by prudence
Dispose the to make resistence.
Dischere nat thi folk in eny wise;
The ferde anoon is redy for to fle;
Be vigilaunt and holde inne exercise,
And se thin hour; ful oftyn tyme hath he
The herre hand, that kepeth him secre;
Avaunte not for colde nor for hete,
For smale dooth that speketh ouer grete.
Certeyn it is, that knyghthode & bataile
So stronge is it, that therby libertee
Receyued is with encreste and availe;
Therby the Croune is hol in Maiestee
And vche persone in his dignitee,
Chastised is therby rebellioun,
Rewarded and defensed is renoun.
Forthi the duke, that hath the gouernaunce,
Therof may thinke he is a Potestate,
To whom betakyn is the prosperaunce
Of al a lond and euerych Estate.
The Chiualers, if I be fortunate,
The Citesens, and alle men shal be
If I gouerne wel, in libertee.
And if a faut is founden in my dede,
Not oonly me, but al the commyn wele
So hurteth it, that gretly is to drede
Dampnatioun, though noman with me dele;
And forthi, negligence I wil repele
And do my cure in feithful diligence
With fauoraunce of Goddis excellence.
If al is out of vse and exercise,
As forto fight in euery legioun
414
Chese out the myghtiest, the wight & wise
And aydis with, of like condicioun;
With their avice vnto correctioun
Reduce it al by his auctorite
The duke, & vse a grete seueritee.
Amended al as sone as semeth the,
Make out of hem a stronge electioun;
Disparpiled lerne if thi foomen bee,
And when thei lest suppose in their reasoun,
Fal on, and putte hem to confusioun.
Therof thi folk shal take an hardinesse
And daily be desirous on prowesse.
At brigge or hard passage, or hillis browe,
Is good to falle vppon; or if ther be
Mire or mareys or woode or grovis rowe
Or aggravaunt other difficultee,
To falle vppon is thenne vtilitee;
The hors to sech vnarmed or aslepe
To falle vppon is good to take kepe.
Thus hardy hem; for whos is vnexpert
Of werre, and woundis seeth, and summe slayn,
He weneth euery strok go to his hert,
And wiste he how, he wolde fle ful fayn.
But and he fle, retourne him fast agayn.
Thus with seueritee and good vsage
Ther wil revive in theim a fyne corage.
Dissensioun among foomen to meve,
Be thei rebellious or myscreaunt,
It is to do, theim selven thei myscheve.
The traditour Judas was desperaunt,
Him self he hynge: so wulle thei that haunt
Rebellioun or ellis heresie.
Alas! to fele thus wil lyve & deye.
415
Oon thinge heryn is wisely to be seyn,
Of this matier that ther noman dispayre;
As hath be doon, it may be doon ayeyn;
A desolat Castel man may repayre.
In wynter colde, in somer dayis fayre
Is good to se. So fareth exercise
Of knyghthode & of werre, as seyn the wise.
In Engelond til now was ther no werre
This LX yere, savynge at Seynt Albane,
And oon bataile aftir the blasing sterre,
And longe on hem that whirleth as the fane.
Is not their owne cryme her owne bane?
Ther leve I that, and sey that exercise
Of werre may in peax revyue & rise.
Seyde ofte it is: the wepon bodeth peax,
And in the londe is mony a chiualere,
That ha grete exercise doubtlesse
And think I wil that daily wil thei lere,
And of antiquitee the bokys here,
And that thei here, putte it in deuoyre,
That desperaunce shal fle comynge espoyre.
More esily a thing is al mad newe
In many cas, then is an olde repared;
The plauntys growe, as olde tren vp grewe,
And otherwhile a riche thing is spared.
It nedeth not to crave this declared,
But go we se, what helpeth to prevaile
Vppon the feelde in sette apert bataile.
Here is the day of conflict vncerteyn,
Here is to se deth, lif, honour & shame.
Glade vs, o Lord, this day & make vs fayn,
And make vs of this grete ernest a game!
Lord, make in vs magnificent thi name,
416
Thin angelis commaunde in vs tattende,
And she, thi modir, have vs recommende.
Now is the Duke the rather diligent,
That forth he goth bytwene espoyre & drede;
Now glorious the Prince is sapient,
Now thignoraunt shal deye or harde spede.
In this moment manhode & knyghtly dede
With Goddis honde is oonly to prevaile;
Now let se first, how wil our foon assaile.
The chiualers set forth first at the yate,
Whether ye dwelle in Castell or Citee,
And sette a frount or eny foo come ate,
Til thooste come out vndir securitee.
Go not to fer ne faste, for ye se,
A wery wyght hath spended half his myght,
And with the fresh is hard for him to fight.
And if thi foo the yatis ha forsette,
Delay it and attende what thei mene;
Let hem revile and gnaste & gomys whette,
And breke her ordynaunce, and when thei wene
Ye be aslepe, and they foryeton clene,
Breke on hem vnavised day or nyght;
This wisdom is to do, manhode & myght.
It is to frayne also with diligence,
Wher chiualerys think it be to fight,
Her countynaunce of fere or confidence
Wil be the juge, and truste not the knyght
That is aferd, ner hym ?his myght
Presumeth, inexpert what is bataile,
Conforte hem yet, telle hem thei shal prevaile.
And reasounynge reherce rebellioun
Or myscreaunce, and how thei be forsake
417
Of alle goode, a Prynce as a lyoun
May telle that aforn thei ha be shake;
And if he may with reasounynge awake
An hardinesse in hem he may procede
And ellys vttirly he stont in drede.
The first sight is ferdfullest for tho
That neuer were in fight; and remedie
Is in beholdinge ofte vppon her foo
Out of a siker place or placys heye;
Confort therof comyng, dispayr wil deye,
Eke issuynge on hem with a prevaile
Is hardyinge to falle to bataile.
Part of the victory is for to chese
The herre grounde, and ay the herre it be,
The more myght thou hast thi foo to ceese,
And more sharp dounward the taclys fle,
Thi foon her fight is with the grounde & the;
Yet footmen hors, and hors footmen tassaile,
Theire is the cleef, the playn is hem tavaile.
And if thou may ha with the sonne & wynde,
Ereither on the bak is grete availe,
Ereither also wil thi foomen blynde;
Ayeinst the wynde to fight, it is travaile,
A cloude of dust wil therwithal assaile
Thi foomen in the frount, and stony hem so
That they her wit shal seke what to do.
Forthi the Prince it is be prouident
And haue a sight to wynde & dust & sonne,
And on the turnyng take avisement,
Remembering hou certeyn hourys ronne.
It wil not stonde, as stood when thei begonne;
West wil the sonne and happely the wynde,
But seen he wil that thei come ay behinde,
418
And euer smyte his foomen in the face;
And there an ende of that. Now wil we se,
This ooste embateled vch in his place,
That noon errour in eny parti be;
Therof wel ordeyned vtilitee
Wil nede arise, and his inordynaunce
May brynge (as God defende) vs to myschaunce.
First is to sette a frounte, an Ege his name
Is. Whi? The foon it shal behalde & bite;
Ther chiualers, the worthiest of fame,
That wil with wisdom & with wepon smyte,
Noo knyght apostata, noon ypocrite,
Feers, feithful, ofte appreved, olde & wise
Knyghtys be thei, none other in no wise.
This ege in dayis olde a principaunt
Of wurthi men, as princys, had his name;
In thordre next personys valiaunt,
Such as ha sought honour and voyded shame
That vre haue had, to make her foomen tame,
Sette hem theryn, armure and shot & spere
That myghtily can vse and wel bewere.
Next to the firste frount this is secounde,
And as of old thei called hem hastate
By cause of vse of spere & shaftis rounde,
Of armure is noon of hem desolate.
III foote atwene had euery man his state,
So in a Ml. pace olength stood fixe
A Ml CC LX and VI
Footmen were alle these, and stode in kynde
In duble raunge, and euerych hadde III
Foote, as byforn is seide, and VI behinde
The raungis hadde a sondir, so that he
That stood beforn, vnlatted shulde be
419
To drawe & welde his wepon, and to take
His veer to lepe or renne, assaut to make.
In tho tweyn orderys wer ripe & olde
Appreved werryours of confidence,
That worthi men of armys had ben holde,
With wighti herneysing for to defense;
These as a wal to make resistence
Ay stille stode, hem may noo man constreyne
Tavaunce forth or reere o foote ayeyne.
Thei trouble not, lest other troubled were,
But fixe abide, and welcom thaduersary
With sword & axe, with shot & cast of spere,
Vntil thei yeve her coors to seyntewary,
Or fle; for whi? thei dar no lenger tary.
Thenne aftir hem that ar to go for al,
For these stille abide as doth a wal.
Tho tweyne eggys ar clept 'the grete armure,'
And aftir hem the thridde cours is sette
Of wighte & yonge and light herneysed sure,
With dartys and with taclis sharpply whette,
In dayis olde thei ferentayris hette;
The firthe cours was called the scutate,
Spedy to renne and glad to go therate.
Wight archery with hem to shote stronge,
The yongest and the best and lustyeste
Archers with crankelons & bowys longe;
The ferenters and thei to gedir keste
Named the light armure, as for the beste
Thorgh shulde passe and first with shot prouoke
The aduerse part, and on hem reyse a smoke.
If foomen fle, thei and horsmen the chase
Go swift vppon, and ellis thei retrete
420
And thorgh the frount indresse hem to their place.
The grete armure, if thei com on an hete,
Is hem to yeve of sword and axis grete,
On hem the feeld is now for to defende.
Thei gynne wel, God graunte hem a good ende!
The fifthe cours was the carrobaliste,
Manubalistys and fundibulary
And funditours; but now it is vnwiste,
Al this aray, and bumbardys thei cary,
And gunne & serpentyn that wil not vary,
Fouler, covey, crappaude and colueryne
And other soortis moo then VIII or IXne.
Heer faughte thei, that hadde as yet no sheelde,
As bachelers, with shot of dart or spere.
The sixte cours, and last of al the feelde
Wer sheeldys, of the myghtiest that were,
The bellatourys beste in euery gere;
Antiquytee denamed hem Triayrys,
In theym, as in the thridde, al to repayre is.
Thei to be sadde in strength and requyete,
More feruently to make inuasioun,
To take her ease in ordir alwey seete,
And if aforn wer desolatioun,
In theym therof was reparatioun;
In eny part if ther wer desperaunce,
Thei turned it anoon to prosperaunce.
Now the podisme, as whos wil sey, the space
Of grounde, vpon to fight; it to se,
Aforn is seide, hou in a Ml. pace
XVI C LX and VI may be,
So chiualers euerych ha footis III
To stonde vpon a foote and VI abacke
That for his veer and leep no rowme hym lacke.
421
VI eggys heer sette in a Ml. pace
Shal holde II and XLti. feet in brede,
And so X Ml. wil this grounde embrace;
Thus tembataile is sure, and fer fro drede;
And to II Ml. pas III cours for nede
In long goth out, so that the latitute
In XXI foote it self enclude.
As here is taught, X Ml. men may stonde
In oon or ellys in II Ml. pace,
And XXti. Ml. in the double londe,
And XXXti. Ml. in the threfolde space,
And XL Ml IIII folde is tembrace;
And this mesure is named the Pidisme,
Vntaught in doctrinal or in Grecisme.
A prince heryn expert, and hath to fight
His feelde and of his folk the multitude,
Shal seen anoon how thei shal stonde aright,
And if the feeld is short & brod, conclude
On rangis IX, and by this similitude,
Be short and huge in brede, or longe & rare,
But myghtier is brede, and mo may spare.
And rare, an ooste if thaduersary seeth,
He breketh on with hurt peraventure,
Wher thicke outholdeth him ayenst his teeth;
And ther an ende of that; but hoo shal cure
Ereither, horn and myddis, to be sure,
Ordeyne that, or aftir dignitee
Or aftir thaduersayris qualitee.
The feelde ofoote ordeyned in this gise,
To sette it is these hors at eyther horn,
As writeth in her werkys olde wise,
That herneysed sperys be sette aforn,
Vnharneysed abak, that of be born
422
The storm fro theym, whil myghti hors defende
Stronge archerye o foote to shote on ende.
For to defende haue horsis myghtieste,
Tho hornys in attempting is to sende
Out hors the swiftest & the wightieste,
To trouble theym sette on a pace on ende.
The duke it is to knowe & comprehende,
What hors ayenst what throngys ar to goon,
And whar he have hors as goode as his foon.
Their hors ar ouer vs; theryn is boote:
Tak wight and yonge men with sheeldis light,
With twene on hors, sette one of theim o foote;
With hem resiste our aduersayrys myght.
But this to take effecte and spede aright,
These yonge men herof grete exercise
Moste have, as telleth werreourys wise.
And aftir al his ooste, a duke shal haue
A myghti choyce of men on hors & foote,
Ereither horn and breste for to save,
That if the boorys hed in wolde wrote,
A sharre shere his groyn of by the roote.
(The boorys hed is a triangulere
Of men, a boorys hed as thaugh it were).
If that come on, with tuskys forto breke
The breste or egge or wynge or outher horn,
A sharre clippe hem of, right by the cheke,
And with the same his wrot away be shorn;
And set it al in ordir as beforn,
And if a place feynte, anoon a yawe
Of myghti men aforn it is to drawe.
Tribunys, Erlis or their lieutenauntys,
Of these, myghtiest to renne & ride
423
Wer mad the Capitayns & gouernauntys,
And werriours hem named the subside;
For thei releved thoost on euery side,
So that noman remeued from his place,
For so to doon, myght al an oost difface.
Eek out herof thei make a Boorys hed
And Cuneus thei name it, or a wege;
As thondirynge with leyting flammys red
It russheth on our aduersayrys egge
And shaketh of, ye mony a myghti segge,
And if it falle on either of the hornys,
It cracketh hem, as fier tocracketh thornys.
This stood behinde al other ordynaunce.
Now is to se the place of vche estate:
On the right honde, withoute variaunce
The principal Captayn or potestate,
That al the gouernaunce is taken ate,
There as the footmen and the hors dyuide,
He hath his place, al to gouerne & gide.
Footmen and hors to rewle heer stondeth he,
The potestate and al this oost to gide,
By premynence of his auctorite,
To chere theim that myghtily shal ride,
And theim o foote, as myghtily tabide.
A wynge is him to bringe aboute the horn
Him counteringe and on comynge beforn,
That is the lift horn of our aduersary,
Aboute a wynge, and on the backe hem clappe,
And thei of their comyng the tyme wary;
And if (as God defende) amys it happe,
Anoon the subside is to stoppe a gappe;
For soueraynly on hym that is tattende,
And, as the cas requyreth, come on ende.
424
The Duke secounde, and next in gouernaunce,
Amydde the frounte or forfrount is to stonde
And sustene it tabide in ordinaunce;
The boorys hed his part is to withstonde,
A sharre out of the subside is at honde,
Clappe it theron, and if ther nede a yawe,
Out of the same anoon it is to drawe.
The thridde Duke, right wys & vigorous,
His part it is to stonde on the lift horn
And myghti men with hym, for dangerous
Is that to kepe, as writon is beforn.
His wynge he muste extende, and hadde thei sworn
It, let hem not her wynge aboute hym clappe,
Subside at him be sone, if ought mys happe.
A clamour, clept an harrow or a shout,
Vntil the fight begynne, noon is to rere;
No werreour that wise is, out of doubt,
Wil shoute afer, therwith his foo to fere;
But when the shoute & shaftys fille his ere,
Then voyce yfere is so fel & horribil,
That for to fere, it is not incredibil.
Be redy first, and first to sette vppon,
And first to shote & shoute & make affray,
With myghti countynaunce, that is the mon,
That mornynge is to haue a ful fayr day.
This promptitude & wit & stronge aray
Thi foo seynge, is trembeling to fle,
The palme of victory goynge with the.
And ay bewar, lest his right wynge clappe
Aboute thi lift horn; this is remedie:
To rech it out; and if that wil not happe,
The wynge aboute thyn horn bacward replie
And fende hem of; now fight for the maistrye,
425
And if a bosh come on on eny side,
A better bosh on hem from our subside.
Here angelike valiaunce, here is puissaunce
Archangelik in ooste and legioun,
And it gouerneth Dukys principaunce
With myght, power, and dominatioun.
Omnipotens, this is his champioun;
God loueth this, his throne & sapience
Is sette heron, justice to dispence.
What is this oost, aduerse, rebelliouns
Presumptuous, periurious, mischevous,
Heresious with circumcelliouns?
A legioun attaynte, vntaken thevous,
That, as thei ar myscheved, wold myscheve vs.
Her lord is Lucifer, the kyng of pride,
In euery feeld with him doun goth his side.
Thei ha no breste, here hornys & her wyngis
Ful febil are and out of ordynaunce;
Subside is goon, no socour in their kynge is,
And moost amonge hem self is variaunce.
They wil away, now fle they to myschaunce;
Goon is their herte, and if the body dwelle,
Their hope is aftir deth and aftir helle.
Here is .o. breste, here hornys are & wyngys
And myghtieste in raunge & ordynaunce;
Subside is here, and socour in our kynge is,
Amonge vs is ther noo contrariaunce.
We wil abide vndir our gouernaunce,
Here is noo drede of deth or peyne of helle;
Here or with angelys is vs to dwelle.
Therfore our eye is to the kyngis signe,
We here his voys, as trumpe & clarioun,
426
His eyes are obeyed, we enclyne
Attonys vnto hym, his legioun
We are, and aftir God, his regioun.
His capitayn and his vicapitaynys
Tobey euerych of vs right glad & fayn is.
This champioun, this ooste & Goddis knyght
With fele and also fewe may prevaile,
Miraclis here & there God sheweth myght;
But first (as seide is erste) is hem tassaile.
The gretter ooste is this; now moste availe
Is ordinat bataile, as is beforn
Seide, and with wyngys clappe in eyther horn.
With wyngis wight hem vmbego, ley on
Behinde and holde hem streyt on euery side,
And cleche hem vp; whi wolde they be foon?
Tech hem obeyssaunce; sey: 'Fy! o pride!
Com on your way, we wil our self you gide.'
This way is good, so that this bestes ride
Be not a gret horribil multitude.
With multitude we myght been vmbegoon,
War that perile; holde of on other side
With wyngis wight, and strengthe hem faste anoon;
With myghtiest elect of the subside
Prevaile on hem; yet more is to prouide,
That if the boorys hed com in, a sharre
Be made for him, his tuskys forto marre.
But wurthi men are in this ooste afewe,
Sette hem in wise and myghti gouernaunce;
For heer the Lord wil his myracle shewe,
Their multitude or myght be noo turbaunce;
Truste in thi Lord and mak good ordynaunce;
Ordeyned wel, in fewe is to prevaile,
So that theryn no poynt or poyntis faile.
427
Do thus when thegys are at the congresse;
Thi lift hond, hold it from thin aduersary,
That of his shot it have noo distresse
And thi ryght wynge vppon hem wightly cary.
Theer to begynne it is most necessary;
Sette on in circuyte, and bringe abowte,
And to prevaile it nedeth nat to doubte.
But do this with thin horsmen myghtyeste
And footmen of the beste, and ha noo drede,
Thi foomen vndir foote to be keste;
And if thi foo to the the same bede,
A myghtiest subside vppon hym lede
Of horsmen and footmen, and thus delude
Hir arte with arte, and thervppon conclude.
Or otherwise, if men be myghtieste
On the lift hond, the right is to retrete
And fal on her right horn with wightieste
Footmen & hors; and til thei yelde hem, bete
Hem on the bak and breeste, and ouergete
Hem myghtily; but the right honde elonge,
That of thi foo noo forfeture it fonge.
War heer the boorys hed and euerywhere,
Or otherwise al putte in ordynaunce
CCCC or D pace yfere
Aforn the counteringe it is tavaunce
Our wyngis wight vppon their ignoraunce.
Prudence it is on hem to make affray,
Whil thei beth out of reule and of aray.
If hors be myghtiest, this wey is best
And doon anoon, and ellis is grete drede;
A remedy therfore is to be keste,
That al the light armure wightly procede,
And archerye, as sparkil out of glede.
428
And embataile anoon the frounte aforn,
The breste to defende, and either horn.
If this be doon, the frounte alonge is sure,
Vnlabored with fight, or otherwise,
Like as beforn is seyde, it is to cure,
That thi right wynge vppon his lift horn rise;
But myghtiest and wittiest dyuise
Vnto that feat, and archers with hem fonge
Of wighte men, ofoote that be stronge.
And this doyng, retrete thi lifte horn
Fer, al abak, and raunge it like a spere,
Dyuers heryn vnto the way beforn,
So that the foo noo strook theron bewere.
This wil devicte anoon withoute fere.
In this manere a smal & myghti ooste
Shal ouerthrowe a multitude of booste;
Or finally, this ooste is but of fewe
And not so myghti men as hath the foo:
Heer hath the werreour his craft to shewe,
And embataile hym nygh a flood that goo
On outher half; a cragge is good also,
Lake or marice or castel or citee,
A side to defende is good to se.
There embataile and putte ereither wynge
On oon side, and herwith pul of his horn,
But fro behinde aboute is beste it brynge,
And with the boorys hede route in beforn.
The myghtiest to this be not forborn,
Ner they, theryn that haue had exercise,
Thus hath be seyde of werryourys wise.
The foo peraventure is ferde and fled
Into sum holde, and ferther wolde he fle
429
Fayn, wiste he how. What is the beste reed
That he go forth, or heer beseged be?
To lete hem goon is moste vtilitee
And no perile is it that foo to chace
That turneth vs the bak & nat the face.
Yet heer be wys and sende a fewe aforn,
Right aftir hem, and with a myghty honde
Another way on even or amorn
Caste to come in and in their light to stonde.
When thei that aftir go, wynne on hem londe,
Her part it is tattempte hem esily
And so departe, aferd to bide therby.
This seyn, thei wil, suppose a wayt be goon,
And disolute anoon be negligent,
Thenne is the wit, that myghti honde come on
And take hem vp aslepe or vynolent;
Thus easily we haue our owne entent,
Therof to God the commendatioun
Be madde, and doon sacrificatioun.
If part of thooste be fled, & part prevaile,
Heryn the Prince exploye his valiaunce,
Hem myghtily retournyng to bataile.
Forwhi? the foon be fled vnto myschaunce.
Arere anoon vnto your ordynaunce;
The feelde is youre, and trumpe & clarioun
And scryis make of victory resoun.
Of knyghthode and bataile in special
Thus seide thelectioun & ordynaunce,
Here is to sette vp rewlys general,
As this: The gracious good gouernaunce
Obserueth euerywhere; al suffisaunce
Hath he that is content; al may be born
Saue wele; and: scorned is that vseth scorn;
430
Thi disavaile availe is to thi foo,
His hurt availeth the; voide his advice,
Do thin availe; do not as he hath do;
In thin electioun se thou be wys,
War negligence, do euery man justice,
Be vigilaunt, attende thin honour,
Thi prouidence be to thin oost socour.
Ha not to fight a knyght vnexercised;
Ha confidence in preved thing; secre
Thi counsel have; lerne of thi self disgised;
The fugitif herd and vntrested be;
Be gided wel by folk of that contre,
That thou wilt ouer ride; haue in writynge
Euery passage, and eke in purtreyinge.
Better is brede in oost to fight then lengthe;
Good is in stoor to haue a grete subside;
With sapience socoure a feebil strength,
Sende of thi foo; Let not thin oost diuide;
Whette vp thin ege; bidde horsmen wightly ride;
Fight in a raunge aforn with multitude
Ayenst a fewe, and hem anoon detrude.
A fewer oost falle on with the right horn,
And crokyng of the lift horn is telonge,
So that the myghtiest be sette beforn;
And if the lift horn be both wyce and stronge,
Sette it beforn, and bak the right be wronge;
Or on thin vnaduised foo with wight
And myghti wyngis go beforn & fight.
The light armure and euery ferentary
Aforn thi frount in nede anoon procede
With subside on the wyngys for to tary;
And he that hath a litil ooste, hath nede
Of mych wit, and myghti men in dede,
431
And on his honde a flood or place of strengthe,
And either wynge on his oon horn tenlengthe.
Ye truste in hors: the playn is beste; ye truste
Vppon footmen: the cleef is good. Espie
Amongis vs to be ther is distruste:
That euery man go hoom, anoon do crye,
And which is he, forwith me shal espie.
But sodenly this most be doon be day,
The yatis shitte, lest he go stele away.
What is to doon, with mony take advice;
What shalbe doon, tak fewe or be alone;
Tak his advice that is secret & wyce,
Be juste, indifferent to euerychone;
For idelnesse haue ay sumwhat to doone;
To straunge not, not to familier,
Make of a lord; chere a good Chiualeer.
And here anende I thus the thridde part
In this Tretice of knyghthode & bataile.
What ha we next ? Forsothe, a subtil art
To bilde a stronge Citee, and for tassaile
It and defense; and aftir, fight Navayle,
That is bataile in ship, I here entende
For chiualers to write, and make an ende.
IV.
Vltima pars vrbes parat, obsidet atque tuetur,
Bello nauali finit & ornat opus.
This IIIde part, as long as othre tweyne,
Halt prouidence of myghtiest bataile,
The morthereer to bringe vndir the cheyne.
There al his olde craft shal nought availe,
But hate of ire and angush of travaile
To fynde; and aftir al that to descende
432
To theuerlasting deth, if he namende.
In Brutis Albion is not to spende
This myghti knyghthode & bataile alone;
To Normandie and Fraunce it is tassende,
Til Cristis & the kyngis foos vchone
Be dryven out or chastised, and noone
Alyve ylefte, that wil not wel beleve
And vttirly the myscreaunt myscheve.
Here ende I that, and to my werk releve
The laste part, anoon to bringe an ende,
And aftir in correctioun it preve;
Criste truste I, that the kyng it wil attende
And werreours to knowe it condescende;
That leve I there, and write as is thavaile
To bilde and sette assege, and see bataile.
Nature or art assureth a Citee,
A dongeoun, a castel, or a tour,
In lake or in mareys or in the see
Sette it, that element is thi socour;
And if the lond shalbe propugnatour,
A mountayne or a clyef, a cragge, a rok
Sette it vppon, and saf it is fro strok.
And in foreste, in feelde or in champayne,
With craft or art it is tomake a strengthe,
And if nature assiste, it is tattayne
Effect anoon, as when the brede or lenghe
A rok, ryuer, mareys or see wil strengthe;
But art alone if noon herof availe,
Shal make it stronge with wisdam & travaile.
Mak bosumy and angulous the wal,
And so sette out therof the fundament
With touris and turrettis oueral,
433
That scale, engyne or rammer therto sent
Be ouer sette, and faile of his entent,
When he is vnbegon and al to donge
With al that may be kest fro wallis stronge.
In this manere a wal it is to make,
To stonde an infallibil thing for euer:
An interualle of XXti feet be take,
A wal on either side herof dissevre,
Caste in the moolde, sadde it with mal & lever,
Out of the dich caste it bitwix the wallys,
And ramme it doun with punchonys & mallis.
Mak the inner wal wel lower then withoute,
That esily, as by the clif, ascende
Me may vnto the loupis al aboute,
Or by an esi grice hem to defende;
Thus mad a wal, the ram may nat offende;
For thaugh he fronte awey this vttir cruste,
The grounde is stronge ynough with him to juste.
For firing of the yatis make obstacle,
Couer hem with hidys and with iron plate,
And make aforn a myghti propugnacle,
A portcolys to plumpe adoun therate,
Aftir thi foon atwixte it and the yate
Thei checked ar. The machcoling may thenne
Chastise hem that thei shal nat sle ner brenne.
The dichis ar to make brode at al
And deep at al, so that me may not fille
Hem in no wise, and renne vppon the wal;
The myner is his labour heer to spille,
And rathest if the watir hem fulfille;
For now hath he twey grete Impedymentys;
Depnesse is oon, another thelement is.
434
The multitude of shot is to repelle
With sheeld, pavice an here and duble say;
Shot perceth not ther thorgh; eek wittis felle
Han cratys fild with stoon at euery bay,
And if thassault come vp, adoun go they
Out of the crate, at euery loup is oon
Of these. It quelleth ordynaunce & mon.
In mony wise assault is and defense;
And on manere is by enfameyinge.
Hoolde foode away, and watir, kepe it thens,
And hem to honde anoon shal honger bringe.
But if we wite a seege on vs comynge,
Anoon gete al the foode within our wonys
And faste haue in the multitude of stonys.
Corn euerydel, larder, fisch, foul, forage,
And that may not be brought in, is to brenne,
Wyn, aysel, herbe, & fruyt and cariage,
Logyng, let brenne it vp, or cary it thenne;
So bare it for our foon that whenne thei renne,
Thei fynde nought; and vse we vitaile
With such attemperaunce, that it ne faile.
Glew, tar & picch and oyle incendiary,
And sulphour herwithal to brenne engyne,
Charcole & cole, and al that necessary
Is forto make armure and arowys fyne
And shelde & spere, hundirdys VIII or IX,
And coggys, cogulys & pibblis rounde,
Fil vp the wal with hem by roof & grounde.
Stoon of the flood is saddest and so best,
For fourneysinge a wal & euery loupe,
And outher with engynys to be kest
On hegh, adoun to falle on hed or croupe,
Or fro the scalyng forto make hem stoupe
And have of grene tymbour grete rollys
435
And loggys leyd to route vppon her pollys.
And beemys is to haue of euery sise
And boord of euery soort, and also nayl.
Ayenst engyne, engyne is to devise,
And that the stuf be prest, is thin availe.
High if it be, pulle ouer their top sail,
And if thei come in touris ambulary,
Hem myghtily to mete is necessary.
Nerf is to haue or senewis aboundaunce,
The crosbowyng to stringe and bowe of brake;
Hors her of mane & tail, if suffisaunce
Therof ther is, therto good is to take;
Of wymmen here tho stryngis eke thei make:
With stryngys of their her Romaynys wyvis
Saved her owne & her husbondis lyvis.
Raw hidis ar to kepe, and euery horn
The portcolis to couere, eek sheeld & targe
And mony a thing, it may not be forborn;
And if so be your watir be not large,
To synke a welle anoon it is to charge,
For lak therof; theym that the water brynge,
With shot defende outward & hoom comynge.
And if the welle is out of our shotinge,
Make vp a tour and putte archerys there,
For to defende tho that watir brynge;
Cisternys who can make, it is tenquere;
Make vp of theym in placis euerywhere,
Rayn watir kepe in hem; when wellys faile,
Rayn watir in cisternys may availe.
A See Citee this is, and salt is geson:
Kest watre salt in vesselling that sprede,
Salt wil the sonne it make in litil season;
436
But thus we dar not fette it in for drede,
The see gravel, gete it vp in this nede,
Fresh watir it, and let it drie in sonne,
And salt withoute doubte herof is wonne.
They that the wal assaulteth, bith terribil
A multitude, and trumpis proudly rynge;
The Citee nys but simpil and paisibil,
And ferde thei are at this first counteringe,
And in goth they; but if the spritis springe
And putte hem of, in comth an hardinesse,
And egal is fro now forth the congresse.
The tortoys or the snayl, the rammys grete,
The sekel or the sithe, and vyneyerd,
The cagys pluteal it is to gete
And tourys ambulary nere aferd;
The musculys eke with the pety berde,
Lo alle these wil this Citee assaile
With crafte, and yet with craft shal it prevaile.
Of tymbir and of boord it is to make
A tortoys or a shelled snail, and so
They name it; whi? for when hem liste awake
It, out therof the hed & hornys go
And in and out ayein; oon horn or too,
Croked or streght, hath it, right as a snaile,
Right as it semeth hem their moost availe.
The bak of this tortoys, snail or testude,
Wherof it hath figure and also name,
With felt & heere & hidis rawe or crude,
Lest theron fier doun cast, brenne vp the frame.
Wel couered is, the sidis beth the same;
Pendaunt theryn, ther goth a beem alonge,
Therof the hed is iron steeled stronge.
437
Tweyne hornys if it have, it is a snaile;
Streght may thei stonde, or the lifte horn may croke
Outher the right, as may be moost availe,
The wal to breke & stonys out to Rooke;
And if it haue but oon horn, & it hooke
A croche, it is a sikel or a sithe,
It breketh and out bringeth stonys swithe.
And when the frount is mad to breke & brese,
It is a ram for that similitude,
To rush vppon the wal and al to crese
The stuf in it; yet wil thei this delude,
And with oo crafte thoo craftis III conclude:
Of quylt & felt a trusse thei depende,
Ther as the ram entendeth for toffende.
Or by the hed they kecch it with a gnare
And hale it vp, or by the wal endlonge,
Or turne it vpsodoun thei wil not spare;
Hem semeth it to hurte it is no wronge;
And other haue a wulf, this ram to fonge:
That wulf is as a payre of smythis tongys,
Toothed, that in a wayt alway to honge is.
That wulf gooth on the ram, and by the hed
Or necke anoon pulde is he vp so doun,
Or so suspended that his myght is deed,
And other fro the wallis of the town
Or out of tourys hye or of dongeoun
Wil caste an huge ston or a pilere
Of marbil, and so breke it al yfere.
And if the wal be thorled therwithal,
As happeth ofte, or doun it gooth anoon:
Awey with euery hous, and mak a wal
Withinne that of planke or lyme & ston;
And if thin aduersayris come vppon,
Conclude theym bitwixt the wallis tweyne,
438
And so be quyte of this perile & peyne.
The vyneyerde is lighter tymburynge,
VIII foote brode, VI footys high, XVI
Footys in length, and dubil couertinge
Hath it of boord & fleyk; of twyggis grene
The sidis are, and fier for to sustene,
With felt & hidis grene it couere they,
So that to brenne or breke it, is no wey.
And made ynowe of these, ar sette yfere
Vnto the wal, as summe sette a vyne,
And tre pilers vpsetting heer & there,
To make it falle, vndir the wal thei myne,
That, puld away the stulpis VIII or IXne,
Doun go the wal, this vyneyerd remeved,
Lest it and al ther vndir be myscheved.
The cage pluteal of twiggis plat,
Of heerys hath couert and hidis grene;
Not ouer high the roof ner ouer flatte,
That shot & fier suffice it to sustene.
On whelis III to go thei thise demene,
As goth a cart; and fele herof thei make
With mony a wit the wallis forto awake.
The muscle shelle is but a smal engyne,
Mightily mad on whelis for to go,
And bere away the wallis when thei myne;
Thei bringe stuf the dich to fille also;
And on the werk it may go to & fro
And sadde it vp, that tourys ambulary
May men ynowe vppon the wallis cary.
The muscul eke is good, the way to mende,
For eny thing, of tourys ambulary.
To se the crafte is now to condescende,
439
Thartificeer it nedeth not to vary;
Make hem like other housing necessary,
A XXXti foote or XL foote square,
And otherwhile of Lti feet thei are.
Of bemys and of boord be thei compacte,
And competent the brede hath altitude,
With hidis, grene or felt sadly coacte
The robinge & the sidis are enclude.
Their apparaile ashameth wallys rude,
At euery lyme herof ar huge whelys
And brood withal the sole of euery whel is.
Present perile is, if this tour ammoeve
Vnto the wal, the place is in a doubte;
And impossibil is it of to shove.
Of myghtieste theryn is mony a route,
And briggis in, to renne on from withoute,
And scalis of al maner farsioun,
From eny part to renne on vp & doun.
The rammys are alongh as first engyne,
And not a fewe, a wal to ouerthrowe,
And vndir as a vyneyerd they myne
And briggis in the myddis are a rowe,
And fro the toppe they shote & stonys throwe;
Thus vndir and above and euerywhere
The wall besette; who dar abide there?
Yet here ayenst is diuers medycyne:
First, if the Chiualers with confidence
Go myghti out, and fire this engyne,
First pulde away the firys resistence,
And if thei ha not this magnificence,
Shote at hem molliols, also fallayrys;
But what thei ar, to knowe it necessayir is.
440
A malliol, a bolt of wilde fier is,
A fallary, a shafte is of the same;
Thorgh felt & hide hem shoote: al on a fier is;
But shoote hem thorgh into the tymber frame;
With myghti alblastris go to this game,
Brymston, rosyn, glewe, oyle incendiary
With flax doon on this shafte is necessary.
Or preuely with fier out of the toun
Ouer the wal, whil this tour is asclepe,
A feleship of fewe is let adoun,
That fiere it, as noo watir may it kepe;
And triced vp at hoom thei skippe & lepe
To se this ambulary touris brenne;
This hath be doon, & yet ful seelde whenne.
And otherwise is doun, the wal tarise,
And ouer go the touris altitude;
Yet ther ayenst is vsed to deuise
A subtiltee, tho wallis to delude;
In the vtter tour, an inner tour tenclude,
And when thei sette vppon this wallis blynde
With gabils & polifs hem ouerwynde.
And beemys otherwhile, ye ouerlonge,
Ordeyne thei, and sette on iron hornys,
And as a rammys hed thei make hem honge;
This tour with hem forbeton and throgh born is,
And sette ofiere, and vtturly for lorn is;
Yet otherwise, out of the toun a myne,
Vndir the way therof, sleth this engyne.
When this engyne on that concavitee
Goth with his wight vppon his myghti whelis,
Doun goth it, into helle as it wold fle;
And this to se, the toun in joy & wele is.
But thooste withoute al in dolour & deel is,
Al desperate of help by their engyne,
441
And al by witty makyng of a myne.
But if this tour sauf sette vppon the wallis
With euery shot of dart, of shaft, of spere,
And dynt of axe, of swoord, billys & mallys,
And caste of stoon thei ley on euerywhere,
That fro the wal awey they fle for fere,
Now to the wal, the briggis forto avale is,
And mony oon goth doun anoon by scalys.
Thei trice in other with the Tollenon:
The tollenon a tymbir pece on ende
Is sette, another twye as long theron,
The lighter ende of it adoun thei bende;
A cageful of men therwith thei sende
Vppon the wal, when they with cordis drawe
Adoun that other ende, as is the lawe.
Sumtyme ayen this werk, the bowe of brake,
Carribalistys and Arcubalistis,
Onagris and fustibulis wer take,
And mony a dart that vncouth & vnwiste is
Amonge vs heer. The taberinge of the fistis
Vppon the bowe, and trumpyng of the gunne
Hath famed vs as fer as shyneth sonne.
Thei trumpe adoun the tourys ambulary,
Thei ouerthrowe as wel ram as tortoys,
The cage and vyneyerd therby myscary,
The muscul may not with his dynt & voys;
And countir as it goth, ther is noo choys,
But deed or quyt; for and it onys touche,
It goth for al that hangeth in the pouche.
A conynger, that now they calle a myne,
Goth vndir erth vnwist; by that cauerne
Come in tatoun, ye, tourmys VIII or IXne,
442
And prevely they rise in sum tauerne
Or desolat hous, so noo wight hem werne;
And sodenly by nyght vppon the yate
They hewe, and leet their frendis in therate.
And ther ayenst, if that the dwellers be
In touris, on the wal, or housys hye,
Vppon the strete,-is ther yit comfort? Ye,
So stonys out of numbir on hem flye,
As thaugh the buldir hailed from the skye;
They wil anoon retrete out at the yatis,
Now steke hem out; and stynted this debate is.
And if thei do not thus, anoon their foo
Of prouidence her yatis may lete stonde,
Vntil as fele as fle, wil been ago,
And thenne in ease have hous & toun & londe;
But God defende vs that we be not fonde
Aslepe so that foon lede vs away
Withoute strook, or seide hem onys nay!
Lo, man, womman and childe may keste stoon
Vppon his foo from euery place o lofte,
And ther to redy sone are euerychon
By day & nyght; this holpen hath full ofte.
Ha stonys out of flood or feeld or crofte,
Store hem on high, that in a sodeyn fere
Fynde hem ye may, and on your foo bewere.
This conynger hath eek another gise,
Vndir the wal to crepe pryvely,
And sette vp postis heer, & ther by sise
And pike away the fundament wightly,
Ramayle it wel. the postis by & by,
And when their ooste was redy, make it brenne;
Doun goth the wall; in and vppon hem thenne!
443
Peraventure ther is a countir myne,
So that thei faile, and feyneth a dispayre,
And hem remeveth mylys VIII or IXne;
Now best be war, at market or at fayre,
Or day or nyght, thei thinketh to repayre,
If there appere among hem negligence;
Therfore now do grettest diligence.
Now se the wacch abide vppon the wall,
And houndis wise & grete is good to kepe;
Eek gees is good to haue in special,
For thei wil wake folke that ar aslepe,
The foo comynge her welth away to repe;
The mavlard in the dich and in the wallis,
The martilet at scaling wont to calle is.
The toun eke on thassege sodenly
Is wont to falle, if it be negligent;
Therfore a dich thei make vp myghtily,
Without shot of euerych instrument,
And stake it, pale it, toure it to thentent,
Ther to be sure hem self and holde hem inne;
Thus wayteth vch an other for to wynne.
The craft tassaulte a citee and defende
By myght and wit of knyghthode & bataile,
Honour to God, therof is mad an ende.
Now go we forth vnto this fight navaile,
That is fight on the see, no light travaile,
And not o londe; as there is so grete drede,
Therfore of gouernaunce hath it gret nede.
To make an hous, good stuf it is to take
Good farsioun, and good stuf is the hous;
But rather he that shippis is to make,
Se that his stuffe ne be nat vicious;
A feebil hous nys not so perilous
As is a feebil ship, other a barge,
444
Forthy therof the more it is to charge.
Fir and cipresse and the pynappul tre
Therfore is good, as seyn the bookys olde,
And ook is holden good in this cuntre;
The nayles are of bras wel better holde
Then iron. Whi? For ruste thei wil & olde
And kanker and consume, there as bras,
Consumed al the ship, is as it was.
Fro Juyl Kalendis vnto the Kalende
Of Janyveer, that is by monthis sixe
The seson is, tymbur to falle an ende;
Thumour dryinge in treen, now sad & fixe
Is euery pith; but fallinge is bitwixe
XV and XXIIti, when the mone
Is wanyng, dayis VII is this to done.
In other tyme or seson if me falle,
Wormeton wil it ben, eek it wil rote;
The tymbourmen of craft this knoweth alle;
Of rynde or bark is rende away the cote
And dryed thorgh, er it be put to note,
For tymbir weet, so wroght, wil aftir shrynke
And ryve and with right grete disconfort drynke.
For if the shippe vnto the maryner
Drynke of the see, sone aftir of the same
Thei drinketh al, and are of hevy cher;
Forthi, the carpenter is wurthi blame
That into shippis wil weet tymbour frame,
And wurthi thonk is he, that frameth drye,
So that in his defaulte no men deye.
The namys of the shippis as for werre
Myn auctour writeth not, save a liburne
He writeth of as mightier & herre
445
Of boord, and wight of foote, and light to turne.
As to the wastom of this shippis storne,
Thei hadde V or IIII ordris of ooris,
Or fewer, as the vessel lesse or more is.
And euery grete liburne a balynger
Hath had, and that a scafe exploratory
Was named, for to aspie fer & neer;
Of oorys hadde thei not but oon story.
But wight it was to go for a victory;
The seyl, the maste, and euery marynere
With see colour wer clad for to vnnapere.
A navey and an oost that wil gouerne
Vppon the see, him nedeth forto knowe
The wyndis, and the wedir to discerne;
He moste ha wit, leste he be ouerthrowe;
And first the foure cardinals arowe
Be knowe, as Est & West & North & South,
How thei amonge hem self discorde, is couth.
Theest cardinal is called subsolan,
And on his lifte hond hath he Sir Vulturne,
And Colchyas is on his right hond tan,
Septentrion, that cardinal so storne
Out of the North the see wil ouer torne,
Thocastias his right, and his lift side
Halt Aquylo, what se may theim abide.
Auster is cardinal meridian,
Nothus ful grymly goth on his right side,
And Chorus on the lift hond forth thei han,
And Zephirus that cardinal, abide
Wil in the west, and when him list to ride,
Grete Affricus shal ride on his right honde,
And Duk Fauonius on his lift honde.
446
If III or oon or tweyne of these vp blowe,
Tethis, of hir nater that is tranquylle,
Thei lene vppon, oppresse and ouerthrowe,
And causeth al crye out that wold be stille;
Thei ror ayeyn, of her thei haue her wille;
The shippe that this conflict seeth & hereth
(Heryn beleve me) his hert it fereth.
Sum varyaunce of tyme will refreyne
Her cruelous & feers rebellioun,
A nothir helpith hem to shake her cheyne
As all the firmament shuld falle adoun
And Occian lepe ouer Caleys Toun;
And after in a while it is tranquylle
And playne & calme, as whos seith 'husht, be stille!'
Therfore a storme is whisedom to preuyde,
And good it is forse serenyte,
And fro the storme abide or stopp atide,
And with meanabil wynd sette on the see;
Ful hard it is in peril hym to se,
That of the wyndes had inspeccioun,
Is raysonabil in direccioun.
Thenne is to se the monthis & the dayes
Of Nauygaunce, forwhy? not al the yere
The wyndis on the shippis make affrayes,
Sum monthis euer are of mery cheer,
And summe loure a while, & after cleer
Ynough they loke, & summe ar intractabil
And ragy wood, ancour to breke & gabil.
The VIth kalende of Juyn, when Pliades
Appereth: what is that? the sterrys VII;The wyndes alle ar bounden to the pees,
So that ther nys no truble vndir heuen,
Vntil the berth of Arcture al is even,
That is of Octobir the XVIIIth kalende,
447
Seecraft plesaunt hath at this day an ende.
Tho dayis euer are of mery cheer,
And thenne vnto the IIIde Ide of Nouembre
The dayis wil now loure and now be cleer;
For vnto now, as bookys me remembre,
Arcture, as from the first Ide of Septembre,
His reigne he hath, and in this meane while
The firmament wil loure amonge & smyle.
Nouembir in tempest is al to shake,
And aftir vnto Marchis Idus VI,
Viage thenne on see nys noon to take,
But in the woose it is tabide fixe;
Also by londe vnvsed is betwixe
Alhaleweday & March to goon or ride,
But if a grete necessitee betide.
Short is the day, the nyght is ouerlonge,
Thicke is the myst, and thestir is the mone,
And aftir in ther comth of wynde a thronge,
That forto stonde he hath ynough to done,
That is o londe; a strom is aftir sone
Of leyt, of wynd, of rayn, of hail, of thondir,
That woful is the wight that goth thervndir.
And, ovir this, in Marche, Aprile & May,
Antiquytee of Navigatioun
Dyuers sollemnytee and grete aray
Was vsed have in high deuotioun,
And eke of arte exercitatioun
To kepe in honde, and as for feat of werre,
Thei bood vntil the sonne ascended herre.
And tokenys of tranquille and tempeste,
Of wynde and rayn, thei hadden in the moone;
Of tokenys this was surest & best:
448
Reed is the mone, it wil be wynde right sone,
To take see theryn is good to shone;
The pale mone is lyke to haue a rayn,
The pale rede is wynde & storm, thei sayn
And when the mone ariseth glad & bright,
And namely the day that is the pryme,
Withoute humour, in hornys sharpe & light,
To take a grete viage is right good tyme.
But if the sonne telle of eny cryme,
As is if he arise vndir a cloude,
That day in rayn & wynd is wont to croude.
His bright aristh is like a mery day,
His rede aristh is like a breef to blowe,
And maculous, is shour or cloudis ay,
And pale aristh wil reyn or ellis snowe;
A tokyn eke of rayn is the raynbowe.
In wynde and ayer, in fish & foule, Virgile
The signys seyth that may noman begile.
The maryners, thei sayn, haue al this art
Of wydiringe, and thei be wedir wise,
By discipline of it ha thei no part,
But of a longe vsage or exercise.
Wel knowe thei, the Reume if it arise,
An aker is it clept, I vndirstonde,
Whos myght ther may no ship or wynd withstonde.
This Reume in Thoccian of propur kynde
Withoute wynde hath his commotioun,
The maryner therof may not be blinde,
But whenne & where in euery regioun
It regneth, he moste haue inspectioun;
For in viage it may both hast & tary
And vnaduised therof al mys cary.
449
The marinere, er he come at congresse
Or counturinge, vppon the see bataile,
Wil his Navey so for the Reume adresse,
As may been his aduerser dissavaile
And hindiraunce, and also his availe.
This may be doon anoon, for a liburne
With wynde or oorys, as me wil, may turne.
The Maister Marynere, the gouernour,
He knoweth euery cooste in his viage
And port saluz; and forthi grete honour
He hath, as worthi is, and therto wage.
The depper see, the gladder he; for rage
Of wynde or of bataile if ther abounde,
The surer he, the ferre he be fro grounde.
He knoweth euery rok and euery race,
The swolewys & the starrys, sonde & sholde,
And where is deep ynough his foo to chace;
And chese a feeld he can, bataile to holde,
And myghtily sette on liburnys bolde,
First with the frounte al vndir see to route,
And as a thought, anoon be brought aboute.
The maister of the shippe, he muste be wyis;
The mariners most be ful diligent,
And myghti rowing vp at point device
Is to been had at his commaundement,
That storne and ooris go by oon assent
Forth right to sette vppon, and light to turne,
Ful gret avauntage haldeth this liburne.
And as o londe an oost may be prevent
And leyde awayt vppon, right so by see
At ilis or in streytys pertynent
A bushement to falle vppon may be
Rathest; out of aray is good to se
When that thei be; the reume & strem & wynde
450
With you & countour hem is good to fynde.
Or wayte on hem, for wery or aslepe,
Or when thei leest of thi comynge suppose,
Or in a rode as is no wey to crepe
Away, but that ye must been in their nose.
Al that is you to wynne, is hem to lose,
And if thei can avoyde alle your cautelis,
Thenne vch his right, the feeld & fight to dele is.
Thenne in a feelde a frounte of this liburnys
It is to sette, and not as on the londe
An oost; and whi? for inward it to turne is,
The hornys as a sharp cressaunt to stonde,
A bosomynge amyddis to be founde,
That vmbego ye may your aduersary
And close hem enviroun, and with you cary.
But on the hornys be liburnys sturne
With myghtiest & booldest men of werre,
Aboute our foon of myscreaunce to turne,
With confidence hem for to seyn: 'Ye erre;
Com vndir vs, and knowe your ouer herre
Moost gracioux, knowe him your souuerayne;
And wil ye not? At youre perile & peyne!'
The beemys, vp thei goth out of the trumpe
And euery brayn astonyeth their reson;
The firmament, lo! clariounys crumpe
To crye vppon, and lo! it comth adoun
With angelis, ye, mony a legioun,
To countour periurie & myscreaunce
And surquydrye and disobeyssaunce.
In euery man thei setteth fortitude
And high magnificence and confidence,
Perseueraunt for trouth to conclude
451
With adiuuaunce of myghti patience,
And on the part aduerse, an impotence
With couwardise & diffident dispayre
Wil ferdfully with trembelyng repayre.
The canonys, the bumbard & the gunne,
Thei bloweth out the voys & stonys grete,
Thorgh maste & side & other be thei runne,
In goth the serpentyne aftir his mete;
The colueryne is besy for to gete
An hole into the top, and the crappaude
Wil in; the fouler eek wil haue his laude.
The covey fleeth as foulis thorgh the sayle,
The pavice are accombred with coventys,
Yet on thei come, and vs thei wil assaile;
The bowe vnnumerabil redy bent is,
The shaft fro there an ende it goth. Apprentys
Thonagir is and the carribaliste,
The fundubal and the manubaliste.
The catafract, plumbate & scorpioun,
The dart and arpagoun in dayis olde
Were had, and are amonge vs leyde adoun;
Crosbowys yet and crankelons ar bolde
With wilde fier to brenne al in the folde,
The malliol goth out with the fallary,
The wildefier to bere our aduersary.
Yet on they come: awaite vppon the toppe
Good archery; the storm of shot as hail
So rayketh on, thei dar not shewe her croppe
Ner in the mastys topp, ner vndir sail,
Yet haile hem in a myghti voys: 'hail, hail!
Come vndir your Kyng Harry! fy! o pride!'
Thei wil not throf attonys on hem ride.
452
Bende vp, breke euerych oore in the mytside
That hath a rash; help hem, lo, thei goth vndir;
To this mysaventure hemself thei gide;
Lo, how thei cracke on euery side a sondir,
What tempest is on hem, what leyt & thondir!
On grapesinge anoon let se their fleete,
What hertys are in hem with vs to mete!
Armure & axe & spere of ouer wight
Is ouer light; as sparkelys in rede,
So sparkel they on helm & herneys bright
The rammys and twibil the side out shrede
Of ship & mast; doun goth the sail in dede,
Vp goth our hook, now it is on their gabil;
Lo, ther it lyeth; this batail is notabil.
Summe into se go, fisshes forto fede,
Summe vndir hacch ar falde adoun for fere,
And summe above, her hert blood to bleede,
And summe seke, hem self they wote ner where;
And summe crye 'alas, that we come there!
Myschefe vpon mysgouernaunce betide!
Lo, pride hath vs betrapped! Fy, o pride!'
'Com on! with vs ye shal go se the kyng,
The gracious,-have of anoon this gere!
Ye muste have on another herneysing:
A gyngeling of jessis shal ye were.
Ye shal no lenger stondyn in this fere.
O siluer bere, o lilial lioun,
O goldon Eagle! where is your renoun!'
Thus may be doon, if that it be forseyn
Of our meryte in souuerayn providence;
Forthi forwith do euery wight his peyne,
Sleuth out to holde, and haue in diligence,
Sette vp the werk, and spare noon expense;
Of Goddis honde although ye have victory,
453
Yet in the knotte is al thonour & glory.
Knytte vp the werk, and say: 'Hail haliday!'
The werre intraneous of al this londe
Is at an ende, here nys no more affray;
Justice is heer peasibilly to stonde,
And al the world shal telle of Engelonde
And of the kyngis high magnificence,
And been adred tattempte it with offense.
But forto knytte a knotte vppon this book,
That is to sey, therof to make an ende,
What is the ram, this twibil & this hook,
That helpeth vs this shippis thus to shende?
The ram, a beem is, by the mast suspende,
That as a saylis yerde is smal & longe,
On either ende an iron hed to fonge.
A rammys or a snailis hed theron
Ther may be sette, with streght or caumber horn,
On either side it may sette on our foon,
With myghti hand adoun that thei be born.
Ther nys nothing may stonde ther beforn;
For of the shippe it breketh out the side,
Vnnethe may the mast his myght abide.
The hook of iron kene is & of strengthe,
And like a sithe vppon a myghti sperre,
And not to gret, but of an huge lengthe,
And polissed to bace & make it herre;
The gabelis that in a ship of werre
Bere vp the sail, herwith may be fordone,
So may the stay & shroudis euerychone.
The twibil is an axe with double bite,
And therwithal in myddis of the maste;
What maryneris dede, is hard to wite,
454
But fele it hurte, and fele it made agaste.Now faste vntil and ende I wil me haste,
Yet first thonagir and carribaliste,
What thing it was, it were good we wiste.
Thonagir was an huge & myghti bowe,
Strynged with nerf, therwith the stonys grete,
In maner of a thonderynge were throwe,
And for defaute of nerf, hors heer was gete
To strynge hem with, and rather then forlete
The help therof, their heer Romaynys wyvis
Kitte of, to strynge hem with, and saue her lyvys.
Theim leuer was to haue her goode husbandis
With honestee, & with their hedis bare,
Then dishonest be led to straunge londys,
Dispareged, her mariage forfare.
O, mony oon of yon goode wyvys are,
That charge more vertue and honestee
Then worldly good or bodily beautee.
In carris had for hem, carribalistis
Wer sette; thei were, as bowis are, of brake;
Oon more of hem then X manubalistis;
Of nerf or heer stringes for hem wer take.
Their myghti shot made herte & herneys quake;
They and thonagre bowys myghtieste,
Tymbir that oon, stonys that other keste.
Of tholde world the brightest herneysinge,
Best ordinaunce and myghtieste mad were;
O Chiualers, to you this is to bringe;
The beste ye chese, and yet a point go nerre.
O Lady myn, Maria, lode sterre,
Licence me toward the lond; beholde,
See seke am I, fulfayn o lande I wolde!
455
Hail, porte saluz! with thi pleasaunt accesse,
Alhail Caleis! ther wolde I faynest londe;
That may not I - oo, whi so? for thei distresse
Alle, or to deye or with her wrong to stonde.
That wil I not, to wynne al Engelonde!
What myght availe, a litil heer to dwelle,
And world withouten ende abide in helle.
O litil case, o pouere hous, my poort
Saluz thou be, vntil that ayer amende,
That is to sey, vntil an other soort
Gouerne there, that by the kyng be sende.
Yit let me se, what way my wit is wende:
In this tretys, first is thelectioun
Of werreours, as for the legioun,
Yonge, and statured wel, of vp o londe
And laborers be taught to pace & renne
And lepe and shote and with a dart in honde
Shakyng vppon the Sarrasins that grenne,
To shote quyk, and to swymme ouer, whenne
The ryuer is to deep, there euery gise
Of hosteyinge & fight hath exercise.
The part secounde hath the diuisioun
Of al an oost, wheryn is tolde of thaide,
That subsequent is to the legioun,
Wherin teuerych office his part is leyde;
Theer of a feeld al ordinaunce is seyde,
With evitatioun of al perile;
Who redeth it, therate among wil smyle.
The IIIde part prouideth and vitaileth
And paeseth thooste, and voydeth al myschaunce,
And al that in the journeyinge availeth,
Is here to rede, and what feeld may avaunce
An ooste to fighte, and euery ordinaunce
How is to sette, and in conflicte how VII
456
Weyis ther ar the quyckest vndir heven.
The firthe part in crafte & in nature
Strengtheth a place and techeth it tassaile,
Engynys eek to make & putte in vre,
And to resiste hemself to disavaile;
And on the see to make a stronge bataile,
Where euery feat of werre it is to spende,
And of this werk theryn is mad an ende.
Go, litil book, and humbilly beseche
The werriourys, and hem that wil the rede,
That where a fault is or impropir speche,
Thei vouchesafe amende my mysdede.
Thi writer eek, pray him to taken hede
Of thi cadence and kepe Ortographie,
That neither he take of ner multiplye.
Finis
~ Anonymous Olde English,

IN CHAPTERS [300/1501]



  497 Poetry
  468 Integral Yoga
  113 Fiction
   86 Philosophy
   84 Mysticism
   78 Occultism
   53 Yoga
   46 Christianity
   30 Psychology
   17 Mythology
   14 Philsophy
   9 Islam
   6 Science
   5 Theosophy
   5 Sufism
   5 Integral Theory
   5 Hinduism
   5 Baha i Faith
   3 Education
   3 Buddhism
   2 Cybernetics
   1 Zen
   1 Alchemy


  274 The Mother
  210 Sri Aurobindo
  174 Satprem
   84 H P Lovecraft
   82 Nolini Kanta Gupta
   74 William Wordsworth
   44 Sri Ramakrishna
   44 Rabindranath Tagore
   40 William Butler Yeats
   38 James George Frazer
   35 Percy Bysshe Shelley
   32 Walt Whitman
   31 Robert Browning
   31 John Keats
   25 Carl Jung
   21 Aleister Crowley
   18 Friedrich Schiller
   16 Saint Augustine of Hippo
   15 Saint John of Climacus
   15 A B Purani
   14 Ralph Waldo Emerson
   14 Jorge Luis Borges
   13 Pierre Teilhard de Chardin
   13 Lucretius
   12 Ovid
   12 Johann Wolfgang von Goethe
   12 Friedrich Nietzsche
   12 Anonymous
   11 Jalaluddin Rumi
   9 Muhammad
   9 Edgar Allan Poe
   9 Aldous Huxley
   8 Hafiz
   7 Nirodbaran
   6 Rudolf Steiner
   6 Omar Khayyam
   6 Lewis Carroll
   6 Henry David Thoreau
   6 Hakim Sanai
   5 Swami Vivekananda
   5 Sri Ramana Maharshi
   5 Li Bai
   5 Joseph Campbell
   5 Jordan Peterson
   5 George Van Vrekhem
   5 Baha u llah
   4 Swami Krishnananda
   4 Saint Teresa of Avila
   4 Rainer Maria Rilke
   4 Plato
   3 Vyasa
   3 Plotinus
   3 Al-Ghazali
   2 Sun Buer
   2 Solomon ibn Gabirol
   2 Paul Richard
   2 Norbert Wiener
   2 Mirabai
   2 Ken Wilber
   2 Kabir
   2 Jorge Luis Borges
   2 Farid ud-Din Attar
   2 Bokar Rinpoche
   2 Aristotle
   2 Alice Bailey
   2 Alfred Tennyson


   84 Lovecraft - Poems
   74 Wordsworth - Poems
   43 The Gospel of Sri Ramakrishna
   42 Tagore - Poems
   40 Yeats - Poems
   38 The Golden Bough
   37 Savitri
   35 Shelley - Poems
   31 Keats - Poems
   31 Browning - Poems
   30 Whitman - Poems
   25 The Synthesis Of Yoga
   23 Collected Poems
   21 Agenda Vol 01
   20 Questions And Answers 1957-1958
   20 Agenda Vol 03
   18 Schiller - Poems
   18 Questions And Answers 1953
   16 Letters On Yoga IV
   16 Collected Works of Nolini Kanta Gupta - Vol 02
   16 Agenda Vol 02
   15 The Ladder of Divine Ascent
   15 Prayers And Meditations
   15 Evening Talks With Sri Aurobindo
   15 Collected Works of Nolini Kanta Gupta - Vol 07
   15 Agenda Vol 07
   14 Emerson - Poems
   14 Collected Works of Nolini Kanta Gupta - Vol 04
   14 City of God
   13 The Bible
   13 Questions And Answers 1955
   13 On the Way to Supermanhood
   13 Of The Nature Of Things
   13 Collected Works of Nolini Kanta Gupta - Vol 03
   13 Agenda Vol 10
   13 Agenda Vol 04
   12 Words Of Long Ago
   12 Record of Yoga
   12 Metamorphoses
   11 The Life Divine
   11 Sri Aurobindo or the Adventure of Consciousness
   11 Questions And Answers 1956
   11 Questions And Answers 1954
   10 Questions And Answers 1950-1951
   10 Mysterium Coniunctionis
   10 Magick Without Tears
   10 Labyrinths
   10 Faust
   10 Essays In Philosophy And Yoga
   10 Agenda Vol 13
   9 Thus Spoke Zarathustra
   9 The Perennial Philosophy
   9 Quran
   9 Liber ABA
   9 Essays On The Gita
   9 Collected Works of Nolini Kanta Gupta - Vol 05
   9 Agenda Vol 08
   9 5.1.01 - Ilion
   8 Poe - Poems
   8 On Thoughts And Aphorisms
   8 Agenda Vol 11
   8 Agenda Vol 09
   8 Agenda Vol 05
   7 Twelve Years With Sri Aurobindo
   7 Rumi - Poems
   6 Walden
   6 The Secret Of The Veda
   6 The Secret Doctrine
   6 The Practice of Psycho therapy
   6 The Divine Comedy
   6 Letters On Yoga II
   6 Hafiz - Poems
   6 Collected Works of Nolini Kanta Gupta - Vol 01
   6 Anonymous - Poems
   6 Alice in Wonderland
   6 Agenda Vol 06
   5 Vedic and Philological Studies
   5 The Phenomenon of Man
   5 The Human Cycle
   5 The Hero with a Thousand Faces
   5 The Future of Man
   5 Some Answers From The Mother
   5 Preparing for the Miraculous
   5 Maps of Meaning
   5 Li Bai - Poems
   5 Borges - Poems
   5 Aion
   4 The Study and Practice of Yoga
   4 The Red Book Liber Novus
   4 The Archetypes and the Collective Unconscious
   4 Talks
   4 Rilke - Poems
   4 Questions And Answers 1929-1931
   4 On Education
   4 Letters On Yoga I
   4 Kena and Other Upanishads
   4 Hymns to the Mystic Fire
   4 Collected Works of Nolini Kanta Gupta - Vol 08
   4 Collected Works of Nolini Kanta Gupta - Vol 06
   3 Words Of The Mother III
   3 Vishnu Purana
   3 Twilight of the Idols
   3 Theosophy
   3 The Interior Castle or The Mansions
   3 The Book of Certitude
   3 The Blue Cliff Records
   3 The Alchemy of Happiness
   3 Knowledge of the Higher Worlds
   3 Isha Upanishad
   3 Crowley - Poems
   3 Agenda Vol 12
   3 A Garden of Pomegranates - An Outline of the Qabalah
   2 Words Of The Mother II
   2 The Tibetan Yogas of Dream and Sleep
   2 The Confessions of Saint Augustine
   2 The 7 Habits of Highly Effective People
   2 Tara - The Feminine Divine
   2 Symposium
   2 Songs of Kabir
   2 Song of Myself
   2 Sex Ecology Spirituality
   2 Selected Fictions
   2 Raja-Yoga
   2 Poetics
   2 Plotinus - Complete Works Vol 04
   2 Letters On Poetry And Art
   2 Hymn of the Universe
   2 Goethe - Poems
   2 Essays Divine And Human
   2 Cybernetics
   2 Bhakti-Yoga
   2 A Treatise on Cosmic Fire
   2 Agenda Vol 1
   2 Advanced Dungeons and Dragons 2E


0 0.01 - Introduction, #Agenda Vol 1, #The Mother, #Integral Yoga
  We landed there, one day in February 1954, having emerged from our Guianese forest and a certain number of dead-end peripluses; we had knocked upon all the doors of the old world before reaching that point of absolute impossibility where it was truly necessary to embark into something else or once and for all put a bullet through the brain of this slightly superior ape. The first thing that struck us was this exotic Notre Dame with its burning incense sticks, its effigies and its prostrations in immaculate white: a Church. We nearly jumped into the first train out that very evening, bound straight for the Himalayas, or the devil. But we remained near Mother for nineteen years. What was it, then, that could have held us there? We had not left Guiana to become a little saint in white or to enter some new religion. 'I did not come upon earth to found an ashram; that would have been a poor aim indeed,' She wrote in 1934. What did all this mean, then, this 'Ashram' that was already registered as the owner of a great spiritual business, and this fragile, little silhouette at the center of all these zealous worshippers? In truth, there is no better way to smother someone than to worship him: he chokes beneath the weight of worship, which moreover gives the worshipper claim to ownership. 'Why do you want to worship?' She exclaimed. 'You have but to become! It is the laziness to become that makes one worship.' She wanted so much to make them
   become this 'something else,' but it was far easier to worship and quiescently remain what one was.
  --
  'spiritual life': it was all so comfortable, for we had a supreme 'symbol' of it right there. She let us do as we pleased, She even opened up all kinds of little heavens in us, along with a few hells, since they go together. She even opened the door in us to a certain 'liberation,' which in the end was as soporific as eternity - but there was nowhere to get out: it WAS eternity. We were trapped on all sides. There was nothing left but these 4m2 of skin, the last refuge, that which we wanted to flee by way of above or below, by way of Guiana or the Himalayas. She was waiting for us just there, at the end of our spiritual or not so spiritual pirouettes. Matter was her concern. It took us seven years to understand that She was beginning there, 'where the other yogas leave off,' as Sri Aurobindo had already said twenty-five years earlier. It was necessary to have covered all the paths of the Spirit and all those of Matter, or in any case a large number geographically, before discovering, or even simply understanding, that 'something else' was really Something Else. It was not an improved
  Spirit nor even an improved Matter, but ... it could be called 'nothing,' so contrary was it to all we know. For the caterpillar, a butterfly is nothing, it is not even visible and has nothing in common with caterpillar heavens nor even caterpillar matter. So there we were, trapped in an impossible adventure. One does not return from there: one must cross the bridge to the other side. Then one day in that seventh year, while we still believed in liberations and the collected Upanishads, highlighted with a few glorious visions to relieve the commonplace (which remained appallingly commonplace), while we were still considering 'the Mother of the Ashram' rather like some spiritual super-director (endowed, albeit, with a disarming yet ever so provocative smile, as though

00.01 - The Approach to Mysticism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The mystic's knowledge is a part and a formation of his life. That is why it is a knowledge not abstract and remote but living and intimate and concrete. It is a knowledge that pulsates with delight: indeed it is the radiance that is shed by the purest and intensest joy. For this reason it may be that in approaching through the heart there is a chance of one's getting arrested there and not caring for the still higher, the solar lights; but this need not be so. In the heart there is a golden door leading to the deepest delights, but there is also a diamond door opening up into the skies of the brightest luminosities.
   For it must be understood that the heart, the mystic heart, is not the external thing which is the seat of emotion or passion; it is the secret heart that is behind, the inner heartantarhdaya of the Upanishadwhich is the centre of the individual consciousness, where all the divergent lines of that consciousness meet and from where they take their rise. That is what the Upanishad means when it says that the heart has a hundred channels which feed the human vehicle. That is the source, the fount and origin, the very substance of the true personality. Mystic knowledge the true mystic knowledge which saves and fulfilsbegins with the awakening or the entrance into this real being. This being is pure and luminous and blissful and sovereignly real, because it is a portion, a spark of the Divine Consciousness and Nature: a contact and communion with it brings automatically into play the light and the truth that are its substance. At the same time it is an uprising flame that reaches out naturally to higher domains of consciousness and manifests them through its translucid dynamism.

00.01 - The Mother on Savitri, #Sweet Mother - Harmonies of Light, #unset, #Zen
  My child, yes, everything is there: mysticism, occultism, philosophy, the history of evolution, the history of man, of the gods, of creation, of Nature. How the universe was created, why, for what purpose, what destiny - all is there. You can find all the answers to all your questions there. Everything is explained, even the future of man and of the evolution, all that nobody yet knows. He has described it all in beautiful and clear words so that spiritual adventurers who wish to solve the mysteries of the world may understand it more easily. But this mystery is well hidden behind the words and lines and one must rise to the required level of true consciousness to discover it. All prophesies, all that is going to come is presented with the precise and wonderful clarity. Sri Aurobindo gives you here the key to find the Truth, to discover the Consciousness, to solve the problem of what the universe is. He has also indicated how to open the door of the Inconscience so that the light may penetrate there and transform it. He has shown the path, the way to liberate oneself from the ignorance and climb up to the superconscience; each stage, each plane of consciousness, how they can be scaled, how one can cross even the barrier of death and attain immortality. You will find the whole journey in detail, and as you go forward you can discover things altogether unknown to man. That is Savitri and much more yet. It is a real experience - reading Savitri. All the secrets that man possessed, He has revealed, - as well as all that awaits him in the future; all this is found in the depth of Savitri. But one must have the knowledge to discover it all, the experience of the planes of consciousness, the experience of the Supermind, even the experience of the conquest of Death. He has noted all the stages, marked each step in order to advance integrally in the integral Yoga.
  All this is His own experience, and what is most surprising is that it is my own experience also. It is my sadhana which He has worked out. Each object, each event, each realisation, all the descriptions, even the colours are exactly what I saw and the words, phrases are also exactly what I heard. And all this before having read the book. I read Savitri many times afterwards, but earlier, when He was writing He used to read it to me. Every morning I used to hear Him read Savitri. During the night He would write and in the morning read it to me. And I observed something curious, that day after day the experiences He read out to me in the morning were those I had had the previous night, word by word. Yes, all the descriptions, the colours, the pictures I had seen, the words I had heard, all, all, I heard it all, put by Him into poetry, into miraculous poetry. Yes, they were exactly my experiences of the previous night which He read out to me the following morning. And it was not just one day by chance, but for days and days together. And every time I used to compare what He said with my previous experiences and they were always the same. I repeat, it was not that I had told Him my experiences and that He had noted them down afterwards, no, He knew already what I had seen. It is my experiences He has presented at length and they were His experiences also. It is, moreover, the picture of Our joint adventure into the unknown or rather into the Supermind.

0 0.02 - Topographical Note, #Agenda Vol 1, #The Mother, #Integral Yoga
  From 1960, the Agenda took its final shape arid grew for thirteen years, until May 1973, filling thirteen volumes in all (some six thousand pages), with a change of setting in March 1962 at the time of the Great Turning in Mother's yoga when She permanently retired to her room upstairs, as had Sri Aurobindo in 1926. The interviews then took place high up in this large room carpeted in golden wool, like a ship's stateroom, amidst the rustling of the Copper Pod tree and the cawing of crows. Mother would sit in a low rosewood chair, her face turned towards Sri Aurobindo's tomb, as though She were wearing down the distance separating that world from our own. Her voice had become like that of a child, one could hear her laughter. She always laughed, this Mother. And then her long silences. Until the day the disciples closed her door on us. It was May 19, 1973. We did not want to believe it. She was alone, just as we were suddenly alone. Slowly, painfully, we had to discover the why of this rupture. We understood nothing of the jealousies of the old species, we did not yet realize that they were becoming the 'owners' of Mother - of the Ashram, of Auroville, of
  Sri Aurobindo, of everything - and that the new world was going to be denatured into a new

0.00a - Introduction, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  In view of this situation it is doubly reassuring to know that, even in the midst of chaotic concepts and conditions there still remains a door through which man, individually, can enter into a vast store-house of knowledge, knowledge as dependable and immutable as the measured tread of Eternity.
  For this reason I am especially pleased to be writing an introduction to a new edition of A Garden of Pomegranates. I feel that never, perhaps, was the need more urgent for just such a roadmap as the Qabalistic system provides. It should be equally useful to any who chooses to follow it, whether he be Jew, Christian or Buddhist, Deist, Theosophist, agnostic or atheist.

0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
   Sri Ramakrishna has described the incident: "The Divine Mother revealed to me in the Kali temple that it was She who had become everything. She showed me that everything was full of Consciousness. The image was Consciousness, the altar was Consciousness, the water-vessels were Consciousness, the door-sill was Consciousness, the marble floor was Consciousness — all was Consciousness. I found everything inside the room soaked, as it were, in Bliss — the Bliss of God. I saw a wicked man in front of the Kali temple; but in him also I saw the power of the Divine Mother vibrating. That was why I fed a cat with the food that was to be offered to the Divine Mother. I clearly perceived that all this was the Divine Mother — even the cat. The manager of the temple garden wrote to Mathur Babu saying that I was feeding the cat with the offering intended for the Divine Mother. But Mathur Babu had insight into the state of my mind. He wrote back to the manager: 'Let him do whatever he likes. You must not say anything to him.'"
   One of the painful ailments from which Sri Ramakrishna suffered at this time was a burning sensation in his body, and he was cured by a strange vision. During worship in the temple, following the scriptural injunctions, he would imagine the presence of the "sinner" in himself and the destruction of this "sinner". One day he was meditating in the Panchavati, when he saw come out of him a red-eyed man of black complexion, reeling like a drunkard. Soon there emerged from him another person, of serene countenance, wearing the ochre cloth of a sannyasi and carrying in his hand a trident. The second person attacked the first and killed him with the trident. Thereafter Sri Ramakrishna was free of his pain.
  --
   The Europeanized Kristodas Pal did not approve of the Master's emphasis on renunciation and said; "Sir, this cant of renunciation has almost ruined the country. It is for this reason that the Indians are a subject nation today. Doing good to others, bringing education to the door of the ignorant, and above all, improving the material conditions of the country — these should be our duty now. The cry of religion and renunciation would, on the contrary, only weaken us. You should advise the young men of Bengal to resort only to such acts as will uplift the country." Sri Ramakrishna gave him a searching look and found no divine light within, "You man of poor understanding!" Sri Ramakrishna said sharply. "You dare to slight in these terms renunciation and piety, which our scriptures describe as the greatest of all virtues! After reading two pages of English you think you have come to know the world! You appear to think you are omniscient. Well, have you seen those tiny crabs that are born in the Ganges just when the rains set in? In this big universe you are even less significant than one of those small creatures. How dare you talk of helping the world? The Lord will look to that. You haven't the power in you to do it." After a pause the Master continued: "Can you explain to me how you can work for others? I know what you mean by helping them. To feed a number of persons, to treat them when they are sick, to construct a road or dig a well — isn't that all? These, are good deeds, no doubt, but how trifling in comparison with the vastness of the universe! How far can a man advance in this line? How many people can you save from famine? Malaria has ruined a whole province; what could you do to stop its onslaught? God alone looks after the world. Let a man first realize Him. Let a man get the authority from God and be endowed with His power; then, and then alone, may he think of doing good to others. A man should first be purged of all egotism. Then alone will the Blissful Mother ask him to work for the world." Sri Ramakrishna mistrusted philanthropy that presumed to pose as charity. He warned people against it. He saw in most acts of philanthropy nothing but egotism, vanity, a desire for glory, a barren excitement to kill the boredom of life, or an attempt to soothe a guilty conscience. True charity, he taught, is the result of love of God — service to man in a spirit of worship.
   --- MONASTIC DISCIPLES
  --
   At the beginning of 1884 Narendra's father suddenly died of heart-failure, leaving the family in a state of utmost poverty. There were six or seven mouths to feed at home. Creditors were knocking at the door. Relatives who had accepted his father's unstinted kindness now became enemies, some even bringing suit to deprive Narendra of his ancestral home. Actually starving and barefoot, Narendra searched for a job, but without success. He began to doubt whether anywhere in the world there was such a thing as unselfish sympathy. Two rich women made evil proposals to him and promised to put an end to his distress; but he refused them with contempt.
   Narendra began to talk of his doubt of the very existence of God. His friends thought he had become an atheist, and piously circulated gossip adducing unmentionable motives for his unbelief. His moral character was maligned. Even some of the Master's disciples partly believed the gossip, and Narendra told these to their faces that only a coward believed in God through fear of suffering or hell. But he was distressed to think that Sri Ramakrishna, too, might believe these false reports. His pride revolted. He said to himself: "What does it matter? If a man's good name rests on such slender foundations, I don't care." But later on he was amazed to learn that the Master had never lost faith in him. To a disciple who complained about Narendra's degradation, Sri Ramakrishna replied: "Hush, you fool! The Mother has told me it can never be so. I won't look at you if you speak that way again."
  --
   Jogindranath came of an aristocratic brahmin family of Dakshineswar. His father and relatives shared the popular mistrust of Sri Ramakrishna's sanity. At a very early age the boy developed religious tendencies, spending two or three hours daily in meditation, and his meeting with Sri Ramakrishna deepened his desire for the realization of God. He had a perfect horror of marriage. But at the earnest request of his mother he had had to yield, and he now believed that his spiritual future was doomed. So he kept himself away from the Master.
   Sri Ramakrishna employed a ruse to bring Jogindra to him. As soon as the disciple entered the room, the Master rushed forward to meet the young man. Catching hold of the disciple's hand, he said: "What if you have married? Haven't I too married? What is there to be afraid of in that?" Touching his own chest he said: "If this [meaning himself] is propitious, then even a hundred thousand marriages cannot injure you. If you desire to lead a householder's life, then bring your wife here one day, and I shall see that she becomes a real companion in your spiritual progress. But if you want to lead a monastic life, then I shall eat up your attachment to the world." Jogin was dumbfounded at these words. He received new strength, and his spirit of renunciation was re-established.
  --
   The Master did not hide the fact that he wished to make Narendra his spiritual heir. Narendra was to continue the work after Sri Ramakrishna's passing. Sri Ramakrishna said to him: "I leave these young men in your charge. See that they develop their spirituality and do not return home." One day he asked the boys, in preparation for a monastic life, to beg their food from door to door without thought of caste. They hailed the Master's order and went out with begging-bowls. A few days later he gave the ochre cloth of the sannyasi to each of them, including Girish, who was now second to none in his spirit of renunciation. Thus the Master himself laid the foundation of the future Ramakrishna Order of monks.
   Sri Ramakrishna was sinking day by day. His diet was reduced to a minimum and he found it almost impossible to swallow. He whispered to M.: "I am bearing all this cheerfully, for otherwise you would be weeping. If you all say that it is better that the body should go rather than suffer this torture, I am willing." The next morning he said to his depressed disciples seated near the bed: "Do you know what I see? I see that God alone has become everything. Men and animals are only frameworks covered with skin, and it is He who is moving through their heads and limbs. I see that it is God Himself who has become the block, the executioner, and the victim for the sacrifice.' He fainted with emotion. Regaining partial consciousness, he said: "Now I have no pain. I am very well." Looking at Latu he said: "There sits Latu resting his head on the palm of his hand. To me it is the Lord who is seated in that posture."

0.02 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  fact that the "gris entretien" must be kept for the doors and windows in Sri Aurobindo's room only, told to those in charge?(!)
  Why was my stool at all painted with gris entretien? I did
  --
  that by the time I came out and closed the door, he
  should be gone. So I replied, "Yes, Mother, the last man
  --
  The main door of your being is open, but certain other doors
  are still not open. You must open them all, for I am there and I

0.03 - III - The Evening Sittings, #Evening Talks With Sri Aurobindo, #unset, #Zen
   From 1922 to 1926, No. 9, Rue de la Marine, where he and the Mother had shifted, was the place where the sittings were held. There, also upstairs, was a less broad verandah than at the Guest House, a little bigger table in front of the central door out of three, and a broad Japanese chair, the table covered with a better cloth than the one in the Guest House, a small flower vase, an ash-tray, a block calendar indicating the date and an ordinary time-piece, and a number of chairs in front in a line. The evening sittings used to be after meditation at 4 or 4.30 p.m. After 24 November 1926, the sittings began to get later and later, till the limit of 1 o'clock at night was reached. Then the curtain fell. Sri Aurobindo retired completely after December 1926, and the evening sittings came to a close.
   On 8 February 1927, Sri Aurobindo and the Mother moved to No. 28, Rue Franois Martin, a house on the north-east of the same block as No. 9, Rue de la Marine.

0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Be careful, child, do not open the door to depression, discouragement and revolt - this leads far, far away from consciousness and makes you sink into the depths of obscurity
  where happiness can no longer enter. Your great strength was
  --
  But you must close to them the doors of your thoughts and
  feelings as carefully as a prudent man bolts the doors of his
  house.

0.04 - The Systems of Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Nature the equilibrium is based upon the individualisation of a limited quantity and force of the Prana; more than that the individual is by personal and hereditary habit unable to bear, use or control. In Hathayoga, the equilibrium opens a door to the universalisation of the individual vitality by admitting into the body, containing, using and controlling a much less fixed and limited action of the universal energy.
  The chief processes of Hathayoga are asana and pran.ayama.

0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  It is impossible to cease to be; nothing that belongs to the manifested universe can go out of it except through the door of
  spiritual liberation, that is, transformation.
  --
  Nothing is better than a confession for opening the closed doors.
  Tell me what you fear most to tell me, and immediately you will

0.07 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  The Divine's Grace is there - open your door and welcome it.
  With my love and blessings.

0.08 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  the heart, the emotional centre, the door of the psychic or rather
  the door leading to the psychic.
  The mind by its nature is curious and interested; it sees, it

01.01 - The Symbol Dawn, #Savitri, #Sri Aurobindo, #Integral Yoga
  The key to the flaming doors of ecstasy.
  2.8
  --
  Her passion-flower of love and doom she gave.
  2.9
  --
  Unknown her act, unknown the doom she faced,
  Unhelped she must foresee and dread and dare.
  --
  And the tired feet of thought approached her doors.
  2.35
  All came back to her: Earth and Love and doom,
  The ancient disputants, encircled her

01.02 - The Issue, #Savitri, #Sri Aurobindo, #Integral Yoga
  To joy clutched under the silent shadow of doom
  In a last turn where heaven raced with hell.
  --
  A mailed battalion marching to its doom,
  The last long days went by with heavy tramp,
  --
  In the chess-play of the earth-soul with doom,--
  Such is the human figure drawn by Time.
  --
  To stay the wheels of doom this greatness rose.
  4.35
  --
  Empowered to force the door denied and closed
  Smote from Death's visage its dumb absolute

01.03 - Mystic Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Parting a door to things unseized by earth-sense, ||6.12||
   It lifted the heavy curtain of the flesh.. . . ||6.18||
  --
   A door parted, built in by Matters force,
   Releasing things unseized by earthly sense: ||6.12||

01.03 - The Yoga of the King - The Yoga of the Souls Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  A door parted, built in by Matter's force,
  Releasing things unseized by earthly sense:
  --
  The inner planes uncovered their crystal doors;
  Strange powers and influences touched his life.

01.04 - The Secret Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  A wider consciousness opens then its doors;
  Invading from spiritual silences
  --
  A charm and sweetness open life's closed doors
  And beauty conquer the resisting world,
  --
  Impervious to desire and doom and hope,
  Their station of inviolable might
  --
  No will can take away and no doom change,
  The crown of conscious Immortality,

01.05 - The Yoga of the King - The Yoga of the Spirits Freedom and Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
  He found the occult cave, the mystic door
  Near to the well of vision in the soul,
  --
  The Immortal's pride refused the doom to live
  A miser of the scanty bargain made
  --
  There are blind voiceless doors that have no key;
  Thought climbs in vain and brings a borrowed light,
  --
  The future sleeps unknown behind their doors.
  
23.5

01.08 - Walter Hilton: The Scale of Perfection, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   What is day to us is night to the mystics and what is day to the mystics is night for us. The first thing the mystic asks is to close precisely those doors and windows which we, on the contrary, feel obliged to keep always open in order to know and to live and move. The Gita says: "The sage is wakeful when it is night for all creatures and when all creatures are wakeful, that is night for the sage." Even so this sage from the West says: "The more I sleep from outward things, the more wakeful am I in knowing of Jhesu and of inward things. I may not wake to Jhesu, but if I sleep to the world."
   Close the senses. Turn within. And then go forward, that is to say, more and more inward. In that direction lies your itinerary, the journey of your consciousness. The sense-ridden secular man, who goes by his physical eye, has marked in his own way the steps of his forward march and progress. His knowledge and his power grew as he proceeded in his survey from larger masses of physical objects to their component molecules and from molecules to their component atoms and from atoms once more into electrons and protons or energy-points pure and simple, or otherwise as, in another direction, he extended his gaze from earth to the solar system, from the solar system to other starry systems, to far-off galaxies and I from galaxies to spaces beyond. The record of this double-track march to infinityas perceived or conceived by the physical sensesis marvellous, no doubt. The mystic offers the spectacle of a still more marvellous march to another kind of infinity.

01.09 - William Blake: The Marriage of Heaven and Hell, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   But first the notion that man has a body distinct from his soul is to be expunged.. . . If the doors of perception were cleansed everything would appear to man as it is, infinite.
   The eyes of fire, the nostrils of air, the mouth of water, the beard of earth.

01.12 - Goethe, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   But Goethe's Satan seems to know or feel something of his fate. He knows his function and the limit too of his function. He speaks of the doomsday for people, but it is his doomsday also, he says in mystic terms. Yes, it is his doomsday, for it is the day of man's liberation. Satan has to release man from the pact that stands cancelled. The soul of man cannot be sold, even if he wanted it.
   The Cosmic Rhythm

0 1954-08-25 - what is this personality? and when will she come?, #Agenda Vol 01, #unset, #Zen
   Yes, I have always said that it changed when we had to take the very little children. How can you envision an ascetic life with little sprouts no bigger than that? Its impossible! But thats the little surprise package the war left on our doorstep. When it was found that Pondicherry was the safest place on earth, naturally people came wheeling in here with all their baby carriages filled and asked us if we could shelter them, so we couldnt very well turn them away, could we?! Thats how it happened, and in no other way But, in the beginning, the first condition for coming here was that you would have nothing more to do with your family! If a man was married, then he had to completely overlook the fact that he had a wife and childrencompletely sever all ties, have nothing further to do with them. And if ever a wife asked to come just because her husb and happened to be here, we told her, You have no business coming here!
   In the beginning, it was very, very strict for a long time.

0 1956-02-29 - First Supramental Manifestation - The Golden Hammer, #Agenda Vol 01, #unset, #Zen
   This evening the Divine Presence, concrete and material, was there present amongst you. I had a form of living gold, bigger than the universe, and I was facing a huge and massive golden door which separated the world from the Divine.
   As I looked at the door, I knew and willed, in a single movement of consciousness, that THE TIME HAS COME, and lifting with both hands a mighty golden hammer I struck one blow, one single blow1 on the door and the door was shattered to pieces.
   Then the supramental Light and Force and Consciousness rushed down upon earth in an uninterrupted flow.

0 1956-05-02, #Agenda Vol 01, #unset, #Zen
   But when the doors are opened and the flood pours in, it can no longer be called a descent: it is a Force that spreads everywhere. Understood? Ah!
   I dont care what words you use. I do not essentially insist upon my words, but I explain them to you, and its better to agree on words beforehand, for otherwise theres no end to explanations.
  --
   But if they want to pull the new life into themselves, they will close the door with their egoism. Thats all.
   Mother is referring to the darshan of April 24, 1956. Four times a year, for 'darshan,' visitors increasingly poured into the Ashram to pass one by one before Mother (and formerly, Sri Aurobindo) to receive her look.

0 1956-09-14, #Agenda Vol 01, #unset, #Zen
   Reflect upon this, take your time, tell me very frankly how you feel about it and whether it appears to you, as it does to me, to be a door opening onto a path that will bring you back, free and strong at last to me.
   All my affection is with you, and my blessings never leave you.

0 1957-11-12, #Agenda Vol 01, #unset, #Zen
   To conclude, a final recommendation: never pose as an examiner. For while it is good to remember constantly that perhaps one is passing a very important test, it is, on the other hand, extremely dangerous to imagine oneself entrusted with applying tests to others, for that is an open door to the most absurd and harmful vanities. It is not an ignorant human will that decides these things but the Supreme Wisdom.
   ***

0 1958-08-30, #Agenda Vol 01, #unset, #Zen
   It was just at four oclock in the morning, and it woke me up. It was exactly like this I was apparently in my bathroom, and I had to open the door between the bathroom and Sri Aurobindos room; the moment I put my hand on the doorknob, I knew with an absolute certainty that destruction was awaiting me behind the door. It had the form or image of those great invaders of India, those who had swooped down upon India and destroyed everything in their wake But it was only an impression.
   So the door had to be opened and I felt and said, Lord, may your will be done. I opened the door and behind it was Z1 in the same clothes he wears when he drives, and he was leaning against one of those big tractor tiresor perhaps he was holding it at the same time. I was so dumbfounded that I woke up. It took me a little while to be able to understand what it might mean, and afterwards Even now, I still dont know What was I? Was I India, or was I the world? I dont know. And what did Z represent? It was as imperative and clear, as positive and absolute as could be: the certitude that destruction was behind the door, that it was inevitable. And it had the form of those great Tartar or Mongol invaders, those people who came from the North and invaded India, who pillaged everything Thats what it was like. But what Z was doing there I dont know. What does he represent? The first impulse was to tell Abhay Singh, Forbid him to drive the tractor.
   (Pavitra:) What was he holding in his hands, Mother?

0 1958-10-04, #Agenda Vol 01, #unset, #Zen
   It must be strong enough to pull me from my concentration or my activity. If I knew when you concentrate or do your puja,1 I could tune into you, and shell I would know more; otherwise, my inner life is too l am not at all passive inwardly, you see, I am very active, so I dont usually receive your vibrations unless they impose themselves strongly or unless I have decided beforeh and to be attentive to what is coming from someone or other. If I know that at a given moment something is going to happen, then I open a door, as it were. But its difficult to speak of these things.
   When you left on your journey,2 for example, I made a specie! concentration for all to go well so that nothing untoward happen to you. I even made a formation and asked for a constant, special help over you. Then I renewed my concentration every day, which is how I came to notice that you were invoking me very regulary. I Saw you everyday, everyday, with a very regular precision. It was something that imposed itself on me, but it imposed itself only because l had initially made a formation to follow you.

0 1958-10-17, #Agenda Vol 01, #unset, #Zen
   'If mankind only caught a glimpse of what infinite enjoyments, what perfect forces, what luminous reaches of spontaneous knowledge, what wide calms of our being lie waiting for us in the tracts which our animal evolution has not yet conquered, they would leave all and never rest till they had gained these treasures. But the way is narrow, the doors are hard to force, and fear, distrust and scepticism are there, sentinels of Nature to forbid the turning away of our feet from less ordinary pastures.'
   Cent. Ed. Vol. XVII, p. 79

0 1958-11-20, #Agenda Vol 01, #unset, #Zen
   I had the last vision yesterday evening. You were much taller than you are now; you were wearing the orange robe, and you were backed up against a door of bronze, a bronze door like the door of a temple or a palace but at the same time it was symbolic (it was a fact, it actually took place like this, but at the same time it was symbolic). And unfortunately, it didnt last because I was disturbed. But it contained the key.
   I was VERY HAPPY with the vision, for there was a great POWER, though it was rather terrible. But it was magnificent. When I saw that, I This vision was given to me because I had concentrated with a will to find the solution, a true solution, an enduring and permanent solution that is, I had this spontaneous gratitude which goes out to the Grace when it brings some effective help. Only, what followed was interrupted by someone who came to call me and that cut it short, but it will return.

0 1958-11-22, #Agenda Vol 01, #unset, #Zen
   It can hardly be formulated; these are merely impressions that follow one another. I know that when you thought of leaving with Swami,1 I saw that a door was opening, that it was the truth, that this was IT.
   My immediate impression was that you were being put in direct contact with this this sort of Fatality that here they call karma, which is the consequence yes, something that must be exhausted, something that remains in the consciousness.
  --
   So this is what I saw for you: that the crystallization of this karma occurred during a life in India in which you were put in the presence of the possibility of liberation and I dont know the details; I dont know the material facts at all. So far, I know nothing, I have only had a vision. I saw you there, as I told you, taller than you are now, in an Indian body, north Indian, for it was not dark but fair. But there was a HARDNESS in the being, the hardness born of a kind of despair mixed with rebellion, incomprehension and an ego that resists. That is all I know. The image was of you backed up against a bronze door: BACKED UP against it. I didnt see what had caused it. As I told you, something interrupted me, so I was unable to follow it.
   The other indication is what I told you the other day. When you thought of leaving to join Swami, I immediately saw a stream of light: Ah, the road is opening up! So I said, It is good. And while you were away in Ceylon, I followed you from day to day. You called much more than the second time, when you were in the Himalayas; and with the physical hardships you were undergoing, I was very, very close to you I constantly felt what was happening.

0 1958-11-26, #Agenda Vol 01, #unset, #Zen
   Basically, the vast majority of men are like prisoners with all the doors and all the windows shut, so they suffocate (which is quite natural), but they have with them the key that opens the doors and the windows, and they dont use it Certainly, there is a period when they dont know that they have the key, but even long after they do know it, long after they have been told, they hesitate to use it and doubt that it has the power to open the doors and windows, or even that it may be advisable to open them. And even once they feel that After all, it might be a good thing, a fear pursues them: What is going to happen once all these doors and these windows open? They become afraidafraid of losing themselves in this light and in this freedom. They want to remain what they call themselves. They love their falsehood and their slavery. Something in them loves it and remains clinging to it. They feel that without their limits, they would no longer exist.
   That is why the journey is so long, so difficult. For if one would truly consent no longer to be, everything would become so easy, so swift, so luminous, so joyousthough perhaps not in the way men conceive of joy and ease. At heart, there are very few beings who are not enamored of struggle. There are very few who would consent to having no darkness or who can conceive of light as anything other than the opposite of obscurity: Without shadow, there would be no painting. Without struggle, there would be no victory. Without suffering, there would be no joy. That is what they think, and as long as they think like that, they are not yet born to the spirit.

0 1959-01-14, #Agenda Vol 01, #unset, #Zen
   As for the true tantric initiation, this is what X told me: I will give you initiation. You are fit. You belong to that line. It will come soon, some months or some years. Shortly you shall reach the junction. When the time has come, you yourself will come and open a door in me and I shall give you initiation.1 And he made me understand that an important divine work was reserved for me in the future, a work for the Mother. The important practical point is that I have rapidly to develop my knowledge of Sanskrit. The mantra given to me seems to grow in power as I repeat it.
   Sweet Mother, by what Grace have you guided and protected me through all these years? There are moments when I have the vision of this Grace, bringing me to the verge of tears. I see so clearly that you are doing everything, that you are all that is good in me, my aspiration and my strength. Me is all that is bad, all that resists, me is horribly false and falsifying. If your Grace withdraws for one second, I collapse, I am helpless.2 You alone are my strength, the source of my life, the joy and fulfillment to which I aspire.

0 1959-05-28, #Agenda Vol 01, #unset, #Zen
   So there remains the pure spiritual destiny, pure interiorization. That is what I have been trying to do for the last five years, without much success. There are good periods of collaboration, because one part of my being can be happy in any condition. But in a certain way this achievement remains truncated, especially when you base spiritual life on a principle of integrality. And these three destinies in me have their own good reasons, which are true: they are not inferior, they are not incidental, they are woven from the very threads that created the spiritual life in me. My error is to open the door to revolt when I feel too poignantly one or the other being stifled.
   So you see, all this is insoluble. I have only to bow before these unfortunate circumstances. I perceive an injustice somewhere, but I have only to remain silent.

0 1959-06-03, #Agenda Vol 01, #unset, #Zen
   Regarding me, this is more or less what he said: First of all, I want an agreement from you so that under any circumstances you never leave the Ashram. Whatever happens, even if Yama1 comes to dance at your door, you should never leave the Ashram. At the critical moment, when the attack is the strongest, you should throw everything into His hands, then and then only the thing can be removed (I no longer know whether he said removed or destroyed ). It is the only way. SARVAM MAMA BRAHMAN [Thou art my sole refuge]. Here in Rameswaram, we are going to meditate together for 45 days, and the Asuric-Shakti may come with full strength to attack, and I shall try my best not only to protect but to destroy, but for that, I need your determination. It is only by your own determination that I can get strength. If the force comes to make suggestions: lack of adventure, lack of Nature, lack of love, then think that I am the forest, think that I am the sea, think that I am the wife (!!) Meanwhile, X has nearly doubled the number of repetitions of the mantra that I have to say every day (it is the same mantra he gave me in Pondicherry). X repeated to me again and again that I am not merely a disciple to him, like the others, but as if his son.
   This was a first, hasty conversation, and we did not discuss things at length. I said nothing. I have no confidence in my reactions when I am in the midst of my crises of complete negation. And truly speaking, at the time of my last crisis in Pondicherry, I do not know if it was really Xs occult working that set things right, for personally (but perhaps it is an ignorant impression), I felt that it was thanks to Sujata and her childlike simplicity that I was able to get out of it.

0 1959-06-08, #Agenda Vol 01, #unset, #Zen
   I have a world of things to tell you about all I have heard, seen and done concerning you these past days. New doors of understanding have opened but all these things are impossible to write.
   As for the mantra, since two days I am sure about it, and all is well.

0 1959-06-25, #Agenda Vol 01, #unset, #Zen
   To begin with, I must tell you a dream that I had here in Rameswaram a few days after my arrival. I was being pursued and I fled like an assassinit is a dream I have had hundreds of times for years, but in this dream, there was a new element: while being pursued, I climbed a kind of stairway to try to escape when suddenly, in a flash, I saw a feminine form hurtling into a void. I saw only the lower half of her body (with a kind of mauve-colored saree), because she was already falling. And I had the horrible sensation of having pushed this woman into the void, and I fled. I climbed, I climbed these stairs with my pursuers close at my heels, and the image of this falling woman gave me a horrible feeling. When I reached the top of the stairs, I tried to close a door behind me to stop my pursuers, but there they were, it was too late and I woke up.
   The last time I was in Rameswaram, I had two other very poignant dreams, but I could not make out what they meant. In one dream I was strangling someone with my bare hands; it was an abominable feeling. And in the other, I saw, in a kind of nocturnal setting, a hanged man being taken down, with all kinds of people bustling about the corpse with lamps, and suddenly I knew that this hanged man was me.

0 1960-05-24 - supramental flood, #Agenda Vol 01, #unset, #Zen
   And you see, this experience he had, this contact between him and me, is just a point, a drop, its nothing; its merely something the consciousness puts into words, but the THING itself is universal. Last night it was universal; there was no room, no bed, no door and it was concrete, concrete, so concrete, with such a splendor! There was all the Joythis perpetual downpour in a limitless splendor.
   I was reluctant to speak (because of this problem that remains hanging: to make it permanent, even in the active consciousness), and I said to myself that if I speak, it will create difficulties for me in finding the solution But its all right. I shall simply have to make a still greater effort, because something always evaporates when you speak.

0 1960-07-23 - The Flood and the race - turning back to guide and save amongst the torrents - sadhana vs tamas and destruction - power of giving and offering - Japa, 7 lakhs, 140000 per day, 1 crore takes 20 years, #Agenda Vol 01, #unset, #Zen
   It was as if the doors of destruction had been flung open. Floodsfloods as vast as an oceanwere rushing down onto something the earth? A formidable current pouring down at an insane speed, with an unstoppable power. It was brackish waternot transparent, but brackish. And it was imperative to reach a certain spot BEFORE the water. Had the water reached there ahead of me, nothing could have been done. Whereas if I got there first (I say I, but it was not I with this body), if I got to the other side before the water, I would be completely safe; and from this safe position, I would be able, I would have a chance to help those left behind.
   And this vehicle was going faster than the flood (I saw and felt it by its motion)a formidable flood, but the vehicle was going still faster. It was so wonderful. In places there were some especially difficult and dangerous spots, but I ALWAYS got there before the water, just before the water barred the way. And we kept going and going and going. Then, with a final effort (there was no effort, really, it was willed), with a final push, we made it to the other side and the water came rushing just behind! It rushed down at a fantastic speed. We had made it. Then, just on the other side, it changed color. It was it changed in color to a predominant blue, this powerful blue which is the force, the organizing force in the most material world. So there we were, and the vehicle stopped. And then, after having been looking straight ahead the whole time we were speeding along, I turned around and said, Ah, now I can start helping those who are behind.

0 1960-08-20, #Agenda Vol 01, #unset, #Zen
   (Just at the doorstep, as She is leaving, Mother tells the disciple that She had seen three books, a trilogy, and the third one would be about Her. And She adds:)
   Sri Aurobindo came during my japa to tell me, I will help him all through.

0 1960-10-11, #Agenda Vol 01, #unset, #Zen
   I remember, it was at the door of our studio3 in Paris. I can still see it. Thats how I always remember the picture simply comes to me.
   I am just finishing The Synthesis of Yoga, and what Sri Aurobindo says is exactly what has happened to me throughout my life. And he explains how you can still make mistakes as long as you are not supramentalized. Sri Aurobindo describes all the ways by which images are sent to youand they are not always images or reflections of the truth of things past, present or future; there are also all the images that come from human mental formations and all the various things that want to be considered. It is very, very interesting. And interestingly enough, in these few pages I have found a description of the work I have spent my whole life doing, trying to SIFT out all we see.

0 1960-12-31, #Agenda Vol 01, #unset, #Zen
   There have been similar stories in dreams with X. I saw him when he was very young (his education, the ideas he had, how he was trained). And the same thing happened. I was with him but Ill tell you that another time6 And then at the end, Id had enough and I said, Oh, no! Its too ridiculous! and with that I left the house. At the door was a little squirrel sitting on his haunches making friendly little gestures towards me. Oh! I said, heres someone who understands better!
   But later I observed, I saw that this had helped drain him of all the weight of his past education. Very interesting Night after night, night after night, night after nightplenty of things! You could write novels about it all.
  --
   'It was his house, and it was rather complicated to enter. I was saying a mantra or japa when X came along; he had a ... a terribly reproachful air! Then he smelled my hands: 'It's a bad habit to wear perfume. (Mother laughs) You cannot live a spiritual life when you wear perfume.' then I looked at him and thought, 'My God, does he have to be so backward!' But it annoyed me, so I said, 'Very well, I'm going.' When I got near the door, he started saying, 'Is it true you have been married several times, and that you've been divorced?' Then a kind of anger entered me (laughing) and I told him, 'No, not just once, but twice!' Thereupon, I left. All the old ideas...
   After that was when I saw the little squirrel.'

0 1961-01-12, #Agenda Vol 02, #The Mother, #Integral Yoga
   It is probableeven certain that until one is completely transformed these movements of disgust and revolt are necessary to make one do WITHIN ONESELF what is needed to slam the door on them. For after all, the point is to not let them manifest.
   In another aphorism, Sri Aurobindo says (I no longer recall his exact words) that sin is simply something no longer in its place. In this perpetual Becoming nothing is ever reproduced and some things disappear, so to speak, into the past; and when its time for them to disappear, they seemto our very limited consciousness evil and repulsive: we revolt against them because their time is past.

0 1961-02-04, #Agenda Vol 02, #The Mother, #Integral Yoga
   I have had several experiences demonstrating my power over snakes (not so much as over catswith cats its extraordinary!). Long ago, I often used to take a drive and then stop somewhere for a walk. One day after my walk, as I was getting back into the car to drive away (the door was still open), a very large snake came out, right from the spot I had just left. He was furious and heading straight towards the open door, ready to strike (luckily I was alone, neither the driver nor Pavitra were there, otherwise). When the snake had come quite near, I looked at him closely and said, What do you want? Why have you come here? There was a pause. Then he fell down flat and off he went. I hadnt made a move, only asked him, What do you want? Why have you come here? You know, they have a way of suddenly falling back, going limp, and prrt! Gone!
   How many, many experiences there were during those days at Tlemcen! Surely youve heard them. Were you there when I told the story about the big toad? A huge toad, covered with warts. No? The sitting room was upstairs in Theons house (the house was built on a hillside) and it was connected by large open doors to a small terrace that sat almost on top of the hill. I played the piano in this room every day. And one day, what did I see hopping in through the open bay windows but an enormous black toadenormous! He sat down on his backside right in the entrance and puffed up his throat: poff! poff! And for the whole time I played, he stayed there going Poff! poff!, as though in a state of delight! When I finished, I turned around and he gave me one last Poff! and hopped away. It was comical!
   Theon also taught me how to turn aside lightning.

0 1961-03-04, #Agenda Vol 02, #The Mother, #Integral Yoga
   (At the doorway, as she is leaving:)
   Each time I have a Cheerfulness,13 I will bring it to you. It is a GREAT FORCE, a great force.

0 1961-03-17, #Agenda Vol 02, #The Mother, #Integral Yoga
   Along with the mind came individualization, an acute sense of separation and a more or less precise feeling of a freedom of choiceall of that, all these psychological states, are the natural consequences of mental life and open the door to everything we see now, from the worst aberrations to the most rigorous principles. Mans impression of being free to choose between one thing and another is the deformation of a true principle that will be totally realizable only when the soul or psychic being becomes conscious in him; were the soul to govern the being, mans life would truly be a conscious expression of the supreme Will translated individually. But in the normal human state, such a case is still extremely rare and doesnt seem at all natural to ordinary human consciousness it seems almost supernatural!
   Man questions himself because the mental instrument is made for seeing all possibilities and because the human being feels he has freedom of choice and the immediate consequences are the notions of good and evil, right and wrong, and all the ensuing miseries. This cant be called a bad thing: its an intermediate stagenot a very pleasant stage, but nevertheless it was certainly inevitable for a total development.

0 1961-03-21, #Agenda Vol 02, #The Mother, #Integral Yoga
   Then I woke up (I always wake up three or four times during the night) and when I went back to bed I had an attack of what the doctor and I have taken to be filariasis but a strange type of filariasis, for as soon as I master it in one spot it appears in another, and when I master it there it reappears somewhere else. Last night it was in the arms (it lasted quite a while, between 2:30 and 4 a.m.); but I was fully conscious, and each time the attack came, I went like this (gestures over the arms, to drive away the attack) and my arms were not affected at all. When it was over, I consciously entered the most material subtle physical, just beyond the body. I was sitting in my room there (an immense, cubic room) reading or writing something, when I heard the door open and close, but I was busy and didnt pay attention, presuming it was one of the people usually around me. Then suddenly I had such an unpleasant sensation in my body that I raised my head and looked, and I saw someone there. Do you know how the magicians in Europe dress, in short satin breeches and a shirt? He was wearing something like that. He was Indian, tall and rather dark, with slicked-down hairwhat you would normally call a handsome young man. He seemed to have been drawn1 there becausehe was standing in front of me staring into space, not looking at me. And the moment I saw him, there was the same sensation in all my cells as I have with what Ive been calling filariasis (its a special, minute kind of pain) and simultaneously all the cells felt disgusta tremendous will of rejection. Then I sat up straight (I didnt stand up) and said to him as forcefully as possible, How do you dare to come in here! I said it so loudly that the noise woke me up! I dont know what happened then, but things went much better afterwards.
   The moment I saw this person I knew he was only an instrument, but a well-paid instrumentsomeone paid a great deal to have him do that! I would recognize him again among hundreds I can still see him I see him more clearly than with physical eyes. He is an unintelligent man with no personal animosity, merely a very well-paid instrumentsomeone is hiding behind him, using him as a screen.
  --
   But Z I dont know how to explain my relationship with him. He is sheltered by a light of benediction, so. When he was here I opened the doors for him to a realization he was incapable of having, something light years beyond him; and it gave him an appalling ambition, totally spoiling everything. From this point of view, its a great blessing for him; even if he becomes a dreadful Asura, it will come to a good end! It doesnt matter, its not important. Thats why this morning, even when I heard what X said about Z, it was the same thing: this great Light of the supreme Mother going out towards Z. His magic is not important, but if he indulges in it, too bad for him. It doesnt concern me: its Xs business and X is doing whats necessary and I believe (laughing) he hits hard!5
   (silence)
  --
   I had told N. to knock at the door when he arrived with X, but he didnt do itluckily I heard the door opening. I stood up, still in that state and almost fell over! X must have thought I was having a spell of weakness or something, because I was holding onto the arms of the chair, and when I took his flowers, my hands were trembling I wasnt in my body. And afterwards, ah, what a concentration! We remained in it for about thirty-five minutes. It was SOLIDan extraordinary solidity! I didnt want to waste time waiting for it to subside before coming here, and you must have seen how I was when I arrived: like a sleepwalker! I said to the people I passed in the corridor, Im coming back, Im coming back! Thats all I could say, like an idiot.
   (silence)
  --
   And now the door is open thats not so good! (Satprem gets up to close the door.)
   (Mother laughs) No! Im not cold, Im hot!

0 1961-04-12, #Agenda Vol 02, #The Mother, #Integral Yoga
   I had a nice photo of him with a Sanskrit dedication, placed on top of a kind of wardrobe in my bedroom. I open the door and the photo falls. (There was no draft or anything.) It fell and the glass broke into smithereens. Immediately I said, Oh! Something has happened to Fontenay. (That was his name: Charles de Fontenay.) After that I came back down from my room, and then I hear a miaowing at the door (the door opened onto a large garden courtyard1). I open the door: a cat bursts in and jumps on me, like that (Mother thumps her breast). I speak to him: What is it, whats the matter? He drops to the ground and looks at meFontenays eyes! Absolutely! No one elses. And he just stayed put, he didnt want to go. I said to myself, Fontenay is dead.
   The news came a week later. But the newspapers gave the date when they had moved out of the trenches and been killedit had been on that day.
  --
   The other story dates farther back. I was living in another house (we had the whole fifth floor), and once a week I used to hold meetings there with people interested in occultism they came to have me demonstrate or tell them about occult practices. There was a Swedish artist, a French lady and a young French boy, a student and a poet. His parents were decent country people who bled themselves white to pay for his life in Paris. This boy was very intelligent and a true artist, but he was depraved. (We knew about it, but it was his private life and none of our business.) One evening, when four or five of us were to meet, this boy didnt turn up, although he had said he would. We had our meeting anyway and didnt think much about itwe thought he must have been busy elsewhere. Around midnight, when the people were leaving, I open the door. A big black cat was sitting in the doorway and, in a single bound, it jumps on me, just like that, all curled up in a ball. So I calm it down, I look at itAh, the eyes! They were this boys eyes. (I no longer recall his name.) Right away (at the time we were all involved in occultism), we knew something had happened; he had been unable to come and the cat had incarnated his vital force.
   The next day, all the newspapers were full of a vile murder: a pimp had murdered this boyit was disgusting! Something utterly vile. And it had happened at the very moment he should have come the concierge had seen him going into the house with this pimp. What happened? Was it just for money or for something elsevice? Or what?

0 1961-04-29, #Agenda Vol 02, #The Mother, #Integral Yoga
   At the age of eighteen, I remember having such an intense need in me to KNOW. Because I was having experiences I had all kinds of experiences but my surroundings offered me no chance to receive an intellectual knowledge which would have given me the meaning of it all: I couldnt even speak of them. I was having experience after experience. For years, I had experiences during the night (but I was very careful never to speak about them!)memories from past lives, all sorts of things, but without any base of intellectual knowledge. (Of course, the advantage of this was that my experiences were not mentally contrived; they were entirely spontaneous.) But I had such a NEED in me to know! I remember living in a house (one of these houses with a lot of apartments), and in the apartment next door were some young Catholics whose faith was very they were very convinced. And seeing all that, I remember saying to myself one day while brushing my hair, These people are lucky to be born into a religion and believe unquestioningly! Its so easy! You have nothing to do but believehow simple that makes it. I was feeling like this, and then when I realized what I was thinking (laughing), well, I gave myself a good scolding: Lazybones!
   To know, know, KNOW! You see, I knew nothing, really, nothing but the things of ordinary life: external knowledge. I had learned everything I had been given to learn. I not only learned what I was taught but also what my brother was taughthigher mathematics and all that! I learned and I learned and I learned and it was NOTHING. None of it explained anything to menothing. I couldnt understand a thing!

0 1961-06-20, #Agenda Vol 02, #The Mother, #Integral Yoga
   Ive known that and have always taken great care to avoid it, for it opens the door to all deformations. Lele3 was like thatLele did the same thing: he behaved like a lout; he said it wasnt himself, it was Naturehe had nothing to do with it. This is all very well, but still theres a sort of affinity between your physical comportment and what you are inside, isnt there?!
   Sri Aurobindo didnt accept this tradition at all.

0 1961-06-27, #Agenda Vol 02, #The Mother, #Integral Yoga
   It opens the door to everything.
   But it belongs to the past.

0 1961-07-15, #Agenda Vol 02, #The Mother, #Integral Yoga
   Some months ago, when this body had once again become a battlefield and was confronting all the obstacles, when it was suspended, asking itself whether it wasnt wondering intellectually, but asking for a kind of perception, wanting to touch something: it wondered which direction it was taking, which way things were going to tilt. And suddenly, in all the cells, there was this feeling (and I know where it came from): If we are dissolved out of this amalgam, if this assemblage is dissolved and can no longer go on, then we shall all go straight, straight as an arrow and it was like a marvelous flamestraight to rejoin Sri Aurobindo in his supramental world, which is right here at our door. And there was such joy! Such enthusiasm, such joy flooded all the cells! They didnt care at all whether or not they would be dissociated. Oh, they felt, so what!
   This was truly a decisive stage in the work of illuminating the body.

0 1961-08-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   Nowadays I always spend a part of the night in the realm of expression, a realm where generally I never used to go at all. Its a very lovely place, very human in the sense that its not a scene from Nature: there are huge rooms and great, highly intellectual arrangements; yet its very lovely, with such a clear and limpid atmosphereall in clear shades (Mother gives up trying to describe it). Oh, its so luminous and lovely, very well organized, as far as the eye can see; it seems as big as the earth. The rooms are roofless, just imagine! Huge roofless rooms flooded with light, and transparent partitions. And the people inside seem very, very awarenot a lot of people, but extremely studious and attentive, and they are creating arrangements of things. They must be people writing books. They are making compositionsoh, if you knew how lovely it was! Its as if they were taking colors and more or less geometrical forms and placing them in relation to one another. There are huge pigeonholes where everything is in order, and yet without doors, not closed upwide open and still completely protected. An interesting place. I dont usually go there Ive gone maybe two or three times in my life, without paying much attention but lately, because of this book you are writing, Sri Aurobindo is taking me there all the time.
   And there are people with no countryhe takes me to a place where the people have no country, no race, no special costume they seem very universal. And they move around harmoniously, silently, as though they were gliding and with precision, everything is extremely precise. Some of them have even shown me things: there were some lovely colored papers! But these colors are unearthly, somehow transparent. They were arranging it all, demonstrating and explaining to me how it has to be arranged to give the maximum effect.

0 1961-09-16, #Agenda Vol 02, #The Mother, #Integral Yoga
   The complications are there (same gesture), it is hard and complicated and then a door opens: Be simple.
   As if there were too much mental tension: something here at the temples.

0 1961-10-02, #Agenda Vol 02, #The Mother, #Integral Yoga
   Correct? Many doors are open, and through these open doors things immeasurable for you can act through what you have written, bringing infinitely more to the reading than you think you have put there. People will be brought into contact with the thing, and each one, according to his receptivity, will catch hold of something. And this is very importantit must not be touched.4
   I dont mind reading it, but it will take up your time

0 1961-10-15, #Agenda Vol 02, #The Mother, #Integral Yoga
   Above all, he would like the end to be brief. Thats something I felt from the very first daylet the end surge up and leave you in suspense; above all, dont try to be reasonable. An upsurge of light like a door bursting open onto a very luminous and unknown future, but with no attempt to make it tangible and approachable. I am sure of thisthis impression of a closed door (people live behind doors, you know), and then abruptly the door is flung wide-open on an explosion of light and you are left there: sit down, look, contemplate and wait for the moment to be ripe for venturing forth.
   Above all, have no ambition to make anyone understand anything whatsoever.
  --
   I keep feeling that Sri Aurobindo wants the conclusion to be swift; and I myself (probably not with his power of comprehension) have a vision, a sort of feeling coming from a great height above, that the most important part of the book should be very abruptlike breaking through a door, flinging it wide-open, and emerging in a rush of light. Thats all. Now keep quiet and see what happens.
   ***

0 1961-11-06, #Agenda Vol 02, #The Mother, #Integral Yoga
   But reading Sri Aurobindo, I seemed to understand the opposite: that FIRST he rose up, and then made the Light redescend to open the passage, and that the pressure of the Light from above is what opens the doors below, in Matter.
   I would like to understand the process.

0 1961-12-16, #Agenda Vol 02, #The Mother, #Integral Yoga
   Its so monotonous out there (gesture beyond the door where people are waiting).
   We have to have a little fun.

0 1962-01-09, #Agenda Vol 03, #The Mother, #Integral Yoga
   And that door was opened again only ten years later, in 1960. Even then, it was done with great careit was one of last years major difficulties.
   (silence)

0 1962-01-21, #Agenda Vol 03, #The Mother, #Integral Yoga
   Its like opening a door just a crack and catching a glimpse of whats beyond.
   It was the same experience when I told Sri Aurobindo that India was free; it was the Universal Mother speaking from what could be called Her originit was from that level and the thing took thirty-five years to come down on Earth.

0 1962-02-03, #Agenda Vol 03, #The Mother, #Integral Yoga
   Besides, if you remember the beginning of Savitri (I read it only recently, I hadnt known it), in the second canto, speaking of Savitri, he says she has come (he puts it poetically, of course!) to (laughing) kick out all the rulesall the taboos, the rules, the fixed laws, all the closed doors, all the impossibilitiesto undo it all.
   I went one better; I didnt even know the rules so I didnt need to fight them! All I had to do was ignore them, so they didnt exist that was even better.

0 1962-02-27, #Agenda Vol 03, #The Mother, #Integral Yoga
   But the thing already exists, so it cant be called a premonition; its just that to come true for us it needs a few seconds to make contact with our senses, because a door or a wall or something prevents us from seeing it.
   Ive had many such experiences. Once I was walking along a mountain path wide enough only for one: on one side, a precipice, on the other, sheer rock. Three children were behind me and a fourth person brought up the rear. I was in the lead. The path skirted the rock so you couldnt see what lay ahead. It was quite dangerous, besides: one slip and you fell off the cliff. I was walking in front when suddenly, with other eyes than these (yet I was carefully watching my steps), I saw a snake lying on the rocks around the bend. Waiting. I took one soft step and a snake was actually there! This spared me the shock of surprise (because I had seen it and was advancing cautiously), and as there was no shock of surprise, I could say to the children without scaring them, Stop, be quiet, dont move. A shock might have caused a mishap the snake had heard us and was already on the defensive, coiled before his hole, head swayinga viper. It was in France. Nothing happened, but with confusion and commotion, who knows?

0 1962-05-15, #Agenda Vol 03, #The Mother, #Integral Yoga
   Did I tell you about it? It was a sort of vision that I took for a beginning of work on the subconscient. I had come to a place where Sri Aurobindo was staying and found him closeted in his room. There was a sort of large hall, an immense hall with rooms opening onto it, and his apartment was off to one side (gesture). I asked to see him. I was told it wasnt possible and I had to wait. I was astonished. Then certain things happened in the hall concerning A. and M. (rather interesting things, but concerning them personally). And at the same time, I was waiting. When it was all over, I asked once again to go into the room. Then through the doorway I saw I saw a tall Sri Aurobindomuch taller than he actually wasstrong but rather thin, thin in a way that not the way he really wasit was rather a gauntness, very harsh, very cold; and he was somewhat darker than he used to be. I saw him there, walking up and down; and when he was told I was asking to see him, I saw him in the distance saying, No, I dont want to see her. I wont acknowledge her and I dont want anything to do with hershe has betrayed me. Something like that (I couldnt hear the actual words, but the gestures were plain enough). Well, that was the very first timenothing of the kind had ever occurred before.
   And I immediately felt that it was the expression of certain peoples thoughts. During the war there was a whole clique (I know their names and all the details) who said I had influenced Sri Aurobindo, made him deviate from his nationalist path and turn towards the Allies; they considered me to have ruined his life, his consciousness, his workeverything, you understand.1

0 1962-05-24, #Agenda Vol 03, #The Mother, #Integral Yoga
   But in any case, if it could be absolutely total (theres an if here), objective, scientific knowledge pushed to its extreme limits would certainly bring you to the threshold. Thats what Sri Aurobindo means. But he also says its fatal, because all those who went in for that knowledge believed in it as an absolute truth, thus closing the door to the other approach. In this respect it is fatal.
   From my own experience, though, I could say to all those who believe EXCLUSIVELY in the spiritual approach, the approach through inner experience, that thisat least if its exclusiveis equally fatal. For it reveals to them ONE aspect, ONE truth of the Whole but not THE Whole. The other side seems just as indispensable to me, for when I was so utterly in that supreme Realization, this other falsified, outer realization was undeniably just a distortion (and probably accidental) of something EQUALLY TRUE.
  --
   These positions the spiritual and the materialist (if you can call it that) positionswhich consider themselves exclusive (exclusive and unique, and so each one denies the others value in the name of Truth) are inadequate, not only because neither one will accept the other, but because even accepting and uniting them both wont solve the problem. Something else is needed, a third position that isnt the result of these two but something still to be discovered, which will probably open the door to total Knowledge.
   Well, thats where I stand.
  --
   Who knows? Perhaps the very multiplicity of approaches will yield the Secret the Secret that will open the door.
   I dont think any single individual on earth (as it is now) no matter how great he may be, no matter how eternal his consciousness and origin, can all by himself change and realize. Change the world, change the creation as it is, and realize that higher Truth, the Truth that will be a new worlda truer, if not absolutely true, world. A certain number of individuals (until now they seem to have come in succession, in time, but they might also come as a collectivity, in space) would seem indispensable for this Truth to be concretized and realized.

0 1962-05-31, #Agenda Vol 03, #The Mother, #Integral Yoga
   Theres a strange thing that happens to me all the time, at least fifty times a day (and its particularly clear at night). In its most external form its like moving from one room to another, or from one house to another, and you go through the door or the wall almost without noticing it, automatically. Being in one room is reflected outwardly by quite a comfortable condition, a state where theres no pain at all, no pain anywhere, and a great peacea joyous peace, a state of perfect calm an ideal condition, at any rate, which sometimes lasts a long, long time. Its mainly at night, actually; during the day people interrupt me with all sorts of things, but for a certain number of hours at night this state is practically constant. And then suddenly, with no perceptible or apparent reason (I havent yet discovered the why or the wherefore of it), you seem to FALL into the other room, or into the other house, as though you had made a false step and then you have a pain here, an ache there, youre uncomfortable.
   Obviously its the continuation of the same experience I told you about,1 but now it has come to this. I mean the two states are now distinctnoticeably distinct; but so far I havent found either the why or the wherefore. Is it something coming from outside or just an old rut: yes, it really feels like an old rut, like a wrinkle in a piece of cloth; you know, you iron it out again and again, and the wrinkle comes back. Thats more the feeling it gives menot at all a conscious habit, just an old rut. But might something from outside also be provoking it?

0 1962-06-06, #Agenda Vol 03, #The Mother, #Integral Yoga
   It happened in a split second: I was sitting, waiting for you, thinking you were about to come; but the door wasnt opening, so automatically the body went like this (inward-turning gesture). And since it happened so suddenly, I noticed the difference in the way the body felt. What it normally feels is a formidable willvery tranquil, very peaceful, free of tension or agitation, yet so direct and clear, concentrated (not concentrated: coagulated) that it is almost hard. And thats what controls the body, thats what the body obeys. And when thats not there, its the other state: smooth, mellow, soft, woolly and what peace! As if nothing in the world could disturb it.
   It took maybe a second or a fraction of a second thats why I was able to observe both states.

0 1962-06-23, #Agenda Vol 03, #The Mother, #Integral Yoga
   If you like, Ill read what she noted down: I am in Pavitras office, standing on the carpet next to his table. I raise my eyes and look down the corridor. It is empty. Then suddenly, all the way at the other end, next to her bathroom, I see Mother appear. She is so tiny, my dear little Mother! She starts towards the office where I am. She leaves the boudoir behind on her right, keeps coming forward, passes by the big window with the birds and the pink vases on her left. And she is growing. With each step she grows taller. One after the other, she goes by her chair, the door to the stairway, my lab, and Mother continues to grow. Then the door to Pavitras room, the door to the terrace, and Mother comes to the office. She crosses the threshold: her head almost touches the top of the door. Mother comes in. She is so tall! Her head now touches the ceiling.2 Standing, I barely come to her knees! Something in me is staggered before that sublime height. I prostrate myself.
   (After a silence) I see her quite frequently at night.

0 1962-07-04, #Agenda Vol 03, #The Mother, #Integral Yoga
   But this constancy isnt yet established: one is identified and then one isnt, is and then isnt, so things get delayed indefinitely. You wind up doing exactly what you tell others not to doone foot here and one foot there! It just wont do.
   (silence)
  --
   This opened a door for me.3
   Because they cremated him he was abruptly (Mother violently shudders) and violently thrown into contact with the destruction of the bodys form.4 It must have been the life of the form; when hurled so brutally out of the body, the life of the form must have thrown itself at him! So of course.
  --
   What kind of conclusions can be drawn from N.S.s experience? What does it open the door to, practically speaking?
   It depends on the case.

0 1962-08-08, #Agenda Vol 03, #The Mother, #Integral Yoga
   It has been very revealing, like a door that has opened.
   And theres always that same Solicitude dosing the experience out thats always here.
   And I have noticed that now. You see, the body used to be like a little child, complaining when things werent right; it wouldnt revolt, but it moaned. But this time its only reaction was, Why am I not transformed? Why am I not transformed? I want to be transformed, I want to be transformed. Not with words, because there was nothing mental about it, but simply with a kind of tension the tension you feel when the door to the psychic being is shut and you push, push, push to get to the other side. The same thing, the same kind of tension: pushing, pushing, pushing towards what? I dont know. We call it the transformation because we dont know what it isif we did know, it would mean we had already begun to realize it. Theres a faint impression of what that state could be (but its very, very faint). And theres this feeling of tension, of pushingpleading and imploring. That was the bodys only reaction this time, nothing else, not even any sorrow. Because at one time something like fifty years agoit used to say, Why do I deserve this? and similar stupidities; thats been gone for more than fifty years. Then for a long while after, something disordered, unharmonious or nasty could bring me sorrow; thats gone too. But thats recent, it disappeared with the experience of April 13. And now: transformation, transformation, transformation; thats the only idea left, the only will.
   (silence)

0 1962-08-14, #Agenda Vol 03, #The Mother, #Integral Yoga
   A few days later, Mother remarked with a kind of admiration: "It's almost a miracle for such people to admit that someone is doing something entirely new! That's the great problem with those who have attained some realization, they shut the door: 'Now we have realized what the Forefa thers said, and that's enough.' So to find a man who knows nothing outwardly and who FELT that we wanted to do something never done before ... I found that extremely interesting. It means he has an opening, an opening above, higher than the ordinary spiritual atmosphere."
   ***

0 1962-08-18, #Agenda Vol 03, #The Mother, #Integral Yoga
   But its quite clear that these people cant grasp it; theyre a closed door! Not even a door of bronze, but of bricks and cementimpenetrable.
   Poor Sri Aurobindo!

0 1962-09-05, #Agenda Vol 03, #The Mother, #Integral Yoga
   And I am sure thats how the work is done, slowly, imperceptibly, like a chick being formed in the egg: you see the shell, you see only the shell, you dont know whats inside, whether its just an egg or a chick (normally, I meanof course, you could see through with special instruments) and then the beak goes peck-peck! And then cheep! Out comes the chick, just like that. Its the same thing exactly for the contact with the psychic being. For months on end, sometimes years, you may be sitting before a closed door, push, push, pushing, and feeling, feeling the pressure (it hurts!), and theres nothing, no results. Then all at once, you dont know why or how, you sit down and poof! Everything bursts wide open, everything is ready, everything is doneits over, you emerge into a full psychic consciousness and become intimate with your psychic being. Then everything changeseverything changesyour life completely changes, its a total reversal of your whole existence.
   In the end, its best not to worry, not to get agitated or depressed (thats the worst of all), not to get worked up or impatient or disgustedjust be calm and say, It will come when it comes, but with an unyielding stubbornness. Do what you feel has to be done, and keep on with it, keep on even if it seems utterly futile.

0 1962-10-12, #Agenda Vol 03, #The Mother, #Integral Yoga
   He takes anything, even what we call a quite ordinary intelligence, and then He simply shows you how to put that intelligence aside, lay it to rest: There now, keep still, dont stir, dont bother me; I dont need you. And then a door opensyou dont even feel you have to open it; its wide open, and youre led through to the other side. Its Someone else who does all this, not you. And then the other way becomes impossible.
   Oh, all this frightful toil, this effort of the mind to understand! Struggling, giving itself headachesphew! Absolutely useless, absolutely useless. It leads nowhere, except to more confusion.

0 1962-10-30, #Agenda Vol 03, #The Mother, #Integral Yoga
   To have it (just to give you an idea) took me a year of exclusive concentration on finding that within myself that is, to enter into contact with the immanent God. I did nothing but that, thought of nothing but that, wanted nothing but that. There was even a rather funny instance, because I had resolved to do it (I had already been working for a very long time, of course; Madame Thon had told me about my mission on earth and all that, so you can imagine I am talking about the psychic being belonging to this present creation, this formationMo ther touches her body) anyway, it was New Years Eve and I decided: Within the coming year. I had a large, almost square studio, a bit bigger than this room, with a door leading onto a patio. I opened the little door and looked at the sky and there, just as I looked, was a shooting star. You know the tradition: if you formulate an aspiration just as you see a shooting star, before the star disappears, it will be realized within the year. And there, just as I opened the door, was a shooting star I was totally in my aspiration: Union with the inner Divine. And before the end of December of the following year, I had the experience.
   But I was entirely concentrated on that. I was in Paris, and I did nothing else but that; when I walked down the street, I was thinking only of that. One day, as I was crossing the Boulevard Saint Michel, I was almost run over (Ive told you this), because I was thinking of nothing but thatconcentrating, concentrating like sitting in front of a closed door, and it was painful! (intense gesture to the chest) Physically painful, from the pressure. And then suddenly, for no apparent reason I was neither more concentrated nor anything elsepoof! It opened. And with that. It didnt just last for hours, it lasted for months, mon petit! It didnt leave me, that light, that dazzling light, that light and immensity. And the sense of THAT willing, THAT knowing, THAT ruling the whole life, THAT guiding everythingsince then, this sense has never left me for a minute. And always, whenever I had a decision to make, I would simply stop for a second and receive the indication from there.
   But that was ages ago. I have done a lot of things since then. It was long ago, in 1912. And now oh, this old carcass!

0 1962-11-17, #Agenda Vol 03, #The Mother, #Integral Yoga
   Thats what X saw: that they have been the ruin of the country. And so he said, These men have ruined the country and they shall be destroyed. Thats what was in his head and thats why he is opening the door to this dramawhich would mean a frightful destruction.
   Its true that they deserve it! They have acted perfectly stupidly all along. Out of ambition, vanity, all sorts of things, but especially out of stupidity and total lack of understandinga blind vision, reaching no farther than their noses.

0 1962-11-20, #Agenda Vol 03, #The Mother, #Integral Yoga
   To impose their rule, you seetheyre at the door and can enter whenever they want.
   Why did they take Tibet?

0 1962-12-04, #Agenda Vol 03, #The Mother, #Integral Yoga
   And with this new perception I feel, inexpressibly, a concentration of the truth of what we call Sri Aurobindo gathering around and on and within this body (there is really neither within nor without). And the body, which has reopened the doors it had closed2 to be able to go on, feels an increasingly total and unmixed identity, to the point where, if I give my hand free rein, my handwriting begins to resemble Sri Aurobindostiny, like his.
   And its not what one might imagine, its not one form entering anotherit doesnt keep him from being wherever he wants to be and doing whatever he wants to do, appearing as he wants to appear and being involved with everything happening on earth: it doesnt change any of that. And its not just a part of him [that is in Mother, but his totality]. And thats how I know he was manifesting the Absolute, he was a manifestation of the Absolute. Of course, afterwards he revealed himself as what I had called the Master of Yoga; that was the reason he came on earth (what people here in India call an Avatar). But thats still a way of seeing things SEPARATELY: its not the thingTHE thing.

0 1962-12-19, #Agenda Vol 03, #The Mother, #Integral Yoga
   But I had an interesting experience the other day, when this new room was inaugurated. Those rascals set up a balcony! And there was such a crowdin all the streets, on the rooftops that I had no choice but to go out on the balcony. And I realized that there has been a complete break between my life before and now, with that famous experience1 as the dividing line: I have to make the same movement I make to summon up the memory of a past life! It was so concrete, I was flabbergasted. The same movement of consciousness as when you summon up a past life: it was as though I had to recall what I used to do on the balcony in my former life! I was teaching the body as if it had no idea what to do. I was calling back what had to be done from the depths of a subconscious memory. But it was not the same thing, since the doors were not the same, the setup was different, so it was a little bit complicated. But when I found myself at the edge of the balcony, I suddenly drew on something, and this came: Heres how it was, heres what I used to do; and once again the Presence was there. And the whole time I was standing on the balcony it was it was better than before, much clearermuch clearer the experiences are much simpler and much more absolute (when I know something, I know it better than before).
   But in the past, you see, I used to go up and down the stairs four or five times a day; I would go out, go down the other stairs, it gave me some exercise. Nowadays I dont get any exercise, except walking for half an hour twice a day, but thats no substitute: my legs are a bit stiff from lack of exercise. So I didnt feel like walking on the balcony like a puppet before of all those people waiting and wondering. You see, more than three-quarters of them think I was very sick (Mother laughs), practically dying (thats the form it takes in their consciousness). I couldnt show them someone who seemed to be emerging from a serious illness! So I clearly saw I had to tell my body, Now dont walk like that! Youve got to walk like thisthis is how you used to walk. And the body was listening like a little child. Youre going to walk, I had to tell it, youre going to walk like this. And it started walking! It was funny.

0 1963-01-18, #Agenda Vol 04, #The Mother, #Integral Yoga
   There are so many people, in fact, who dont care a whit about anything, who dont take life seriously, but in the wrong way: they dont take seriously what they have to do, they dont take their progress seriously, they take nothing seriously they go to the movies when Sri Aurobindo is dying. That sort of thing. So I think this passage would open the door to too many misunderstandings. Its true, but it is true up ABOVE. A bit too high up for people.
   I think we should omit it. Especially when I say that those who have given me the most trouble are the people who take life seriously.

0 1963-03-09, #Agenda Vol 04, #The Mother, #Integral Yoga
   But I found a far lovelier miracle. It was at Tlemcen, I was playing the piano, I dont recall what (a Beethoven or a Mozart piece). Thon had a piano (because his English secretary used to play the piano), and this piano was in his drawing room, which was on a level with the mountain, halfway up, almost at the top. That is to say, you had to climb two flights of stairs inside the house to reach the drawing room, but the drawing room had large French doors opening out onto the mountainsideit was very beautiful. So then, I used to play in the afternoon, with the French doors wide open. One day, when I finished playing, I turned around to get up, and what did I see but a big toad, all wartsa huge toad and it was going puff, puff, puff (you know how they inflate and deflate), it was inflating and deflating, inflating and deflating as though it were in seventh heaven! It had never heard anything so marvelous! It was all alone, as big as this, all round, all black, all warts, between those high doorsFrench doors wide open to the sun and light. It sat in the middle. It went on for a little while, then when it saw the music was over, it turned around, hop-hop-hopped and vanished.
   That admiration of a toad filled me with joy! It was charming.

0 1963-06-26b, #Agenda Vol 04, #The Mother, #Integral Yoga
   I was on a staircase that looked like the one leading to the meditation room. Two Ashram girls, about sixteen or seventeen years old, were there, waiting to go upstairs to see mother. When I heard that, I was seized by a sense of great danger. Because I KNEW that You werent there. So I began to give instructions to the two girls, whom I knew, in fact, one especially. I dont remember what I told them but it was a matter of willof life and death. The girl who knew me well promised she would do as I said, the other didnt seem to understand, and time was running out. In fact, the first girl had hardly had time to understand when the door opened and the mother was there to receive us. I had a glimpse of her. She was shorter than You in size, but her face resembled yours, though not the look. Also she had all over her round black spots (not jet black, rather brownish black). But for that, she was white.
   After that glimpse, I turned and went back, because, Little Mother, I felt that if that false Mother could lay her hands on me once, I would never come out alive. Whereas if I could go out of that place, I might find a way to save the life of at least one of the girls. So before my absence was noticed, I started downstairs. The staircase has become narrow. The door is shut and a dark-looking guard is there. He is surprised to see me and does not want to let me out. I insist that he must open the door. He asks whether I saw the Mother. I answer yes. He doesnt seem convinced. I add that she is covered with black spots. He is obliged to let me out but thinks that the second guard farther on may stop me. I go downstairs; I see the second guard but go another way; then there are closed doors everywhere, and I open some doors which, according to them, I should not have been able to open. Finally I come to a courtyard, with the last door closed behind me. I still had to cross the courtyard unseen and climb over the high walls that surrounded the house. At that point, I was awakened by servants before I knew whether or not I was able to get out.
   With my pranams at your feet.

0 1963-06-29, #Agenda Vol 04, #The Mother, #Integral Yoga
   From the occult standpoint, if, for instance, she had said to the people who guarded the doors, In the name of the Mother, let me out, probably doors and people and everything would have vanished.
   Its difficult to remember those things in dream. But anyway, she has an inner trust, and thanks to it she got off lightly.
  --
   The only thing (but it doesnt matter, it will come) is that if instead of trying to escape she had taken a determined attitude and said, In the name of the Mother, open the door, brrrt! she would have seen everything vanish. But that I dont think it will happen again, but if it does, she will know what to do next time. Its a kind of sense of the battle.
   You did well to ask her to write, it was important enough that I should know, because I have to cleanse the area a little. But I tell you, there are too many, too many insincerities, thats what opens the doorsinsincerity is just like a sentry who opens the door, its nothing but that. And unfortunately, there are lots and lots of insincerities.
   But anyway she got off lightly.

0 1963-07-03, #Agenda Vol 04, #The Mother, #Integral Yoga
   Another time, when I was younger, I was in Italy, in Venice, painting in a corner of St. Marks Cathedral (a marvelous place of great beauty), and I happened to be sitting right next to a confessional. One day, as I sat there painting, I saw the priest arrive and enter the confessional that man completely black, tall, thin, the very face of wickedness and hardness: a pitiless wickedness. He closeted himself in there. After a short while there came a rather young woman, perhaps thirty years old, gentle, very sweetnot intelligent but very sweetentirely dressed in black. She entered the box (he was already shut in and could no longer be seen), and they spoke through a grille. I should add that its far more medieval than in France, it was really it was almost theatrical. She knelt down there, I saw her long gown flowing out, and she was speaking. (I couldnt hear, she was whispering; besides, both of them spoke in Italian, although I understand Italian.) The voices were barely audible, there was no sound. Then all at once, I heard the woman sobbing (she was sobbing in spasms), and it went on till suddenlya collapse: she crumpled in a heap on the floor. Then that man opened the door, shoving aside her body with the door and he strode away without a backward glance. I was young, you know, and if I could have, I would have killed him. What he had just done was monstrous. And he was going away it was a chunk of steel that walked out.
   Incidents of that sort have left me with a peculiar impression. The stories of the Inquisition had already given me a sufficient Now, of course, youve heard what I told you [the story of the Asura], and thats really my way of seeing the thing. But there was a time when I might have said, No religion has done more evil in the world than this one.

0 1963-07-13, #Agenda Vol 04, #The Mother, #Integral Yoga
   Afterwards there came from outside the thought that the time was up (I had asked C. to open the door, and it hadnt opened yet), it made a slight disturbance, and it came precisely from where C. must have been. Then I saw that the door was open: it was twenty-two minutes later. So I looked at X once or twice and he opened his eyes.
   I must say its exceptional.
  --
   I had a feeling Sri Aurobindo put a lot of his force into it to make it a revelationa lot. And I became convinced that my impression was correct when Pavitra told me it had opened some doors to him that had never opened before. But that means it has to be read by people who already know a lot. This book is perhaps a step forward, not merely an explanation.
   Well see in America; I think it will be a great success there.

0 1963-08-07, #Agenda Vol 04, #The Mother, #Integral Yoga
   I saw in France a patch of garden: it was surrounded by walls, and the land had belonged to someone who took great care of it and had planted flowers in it. It was fairly large, but completely enclosed. That person died. It was in southern France. He died and no one (there were no heirs), no one looked after the garden: it was closed and stayed that way. I saw that garden I dont remember now, but certainly more than five years afterwards. It probably happened that the lock broke little by little and came loose; I pushed the door open and entered. Ive never seen anything more beautiful! There werent any paths any more, there was no order any more, nothing but confusion but what confusion! Ive never seen anything more beautiful. I stood there in a sort of ecstasy. There is a book (I think its Le Paradou by Zola) in which there is a description of a fairy placeit was just like that: all the flowers and plants entangled, in an absolutely disorderly growth, but with a harmony of another type, a much vaster, much stronger harmony.
   It was extraordinarily beautiful.

0 1963-09-25, #Agenda Vol 04, #The Mother, #Integral Yoga
   But the night before, I was with Sri Aurobindo, who gave me a revelation. I was with him, he was reclining (not stretched out but on a sort of chaise longue) and I was supposed to bring him something to eat (not at all like physical food, its something else I dont know what it is its rather different in that world the subtle physical), and it was expressed to me (there were no words in my consciousness; I dont know why, no words), he told me something which I understood perfectly, not only understood but it made me very happy, a joy came into me, and I answered, Yes, exactly! It corresponds to the experience I had today and which is??? (Mother leaves her sentence hanging) You see, I was conscious while I was having all the activity, but it was expressed in words [there] that arent words [here], so I dont know what to do! And he told me in the tone you take when expressing a definitive and overwhelming experience (his tone was one of absolute power) something that was translated like this: Now, the nourishment (it wasnt nourishment but food) comes from the whole of Nature at once. (Mother utters those words like a riddle or an open sesame that has not yet opened the door) And he told me to bring it to him (that too was a translation): Yes, you will bring it (the it was that food coming from the whole Nature at onceits a seemingly silly transcription, but anyway), you will bring it in this translucent bowl. And I replied, Yes, I knew, I knew that I had to use this translucent bowl to bring you the food. But what on earth does that correspond to?? Yet it was so evident! There was such a joy! (Because as I was conscious, I thought, Well, all the same, I am still following him closely in his development, its going on as when he was here: when he wins a victory, it is materialized in me.) Thus I was perfectly conscious and I told him, Ah, I am glad! (I am faltering, of course, it wasnt that at allit was admirable.) Oh, I am glad, I knew that I had to bring you the food in this translucent bowl. And the translucent bowl was a marvel! I had it, you see, it was beautiful! It was like opaline, living glass, all luminous but with all the lights alive and moving, and what colors! Pink, mauve, silver and gold, oh, it was so very beautiful. And I brought it to him.
   It impressed me very strongly. Very strongly: I was under a spell, probably because the experience was still too strong and powerful for the material brain. And I saw it immediately; at the very moment of the experience, I saw it was a transcription, and an extraordinarily poor transcription, but nothing better could be done.
  --
   And when I came downstairs (it wasnt like here: everyone had his own house and garden, it was a huge estate), I went straight to my bathroom. I open the door and whom do I find there but someone (I recognized him, but I wont name him) who was using itWell, I thought, thats a fine thing! And I closed the door again. All kinds of details, it lasted more than an hour. And you know, the number of things that can happen in an hour and a half at night.
   Once again I was tall I am always tall. But I hadnt dressed as I do usually: I wore a short dress. There were lots of people there; I recognized everyone, I could hear everyones voice, it was very, very distinct. And there were two girls (not girls, theyre women now, but to me they were like girls), two girls talking to each other and saying, How strong her legs are! (Its symbolic.) And at the same time, I saw my legs as if there were a mirror to show them to me! I had a short dress and I saw my legs and my two feet with shoes onmy feet had shoes on. And a short dress. Very active.

0 1963-10-05, #Agenda Vol 04, #The Mother, #Integral Yoga
   On the way, the same thing happened again: I went the usual wayplop! cut off, nothing left, I cant get through; I come back, start another wayplop! cut off, I cant get through. Yet I kept going up (how, I dont know). Then I reached a sort of square terrace-balcony, perfectly square, and ALL its doors were closed. There was no way of going farther: all the doors were closed. Then I see water rising, rising, rising in the ENTIRE building, except the places where the doors were closed. Downstairs (I dont know, I was very high up, maybe on the fourth or fifth floor) the doors were closed, so naturally water could not get in. All the courtyards (large, immense courtyards) were turned into swimming pools. What water! I kept watching it, admiring it; I said to myself, What wonderful water! So clear, so clear, clearer than any I ever saw. Water that was I cant say, it was transparent like like purity itself, it was marvelous. It was rising and rising and rising. I saw in one of the courtyards on my left (a very large courtyard: it had become an immense swimming pool!), I saw a person in a bathing suit come out of the water, as if he had taken his bath in it, and wrap himself up (a very tall person, very tall, who was neither a man nor a woman), he wrapped himself up in a bathrobe, then walked away on the water (!) I was watching this till suddenly I realized that the water was beginning to reach my feet. Then I KNEW: Ah, yes! Theyve decided to do this. I was a little upset: They really could have told me they were going to do this! I thought. Its something they must do regularly. Did they inform some people? (All this in my head, of course.)
   And I kept admiring that water, thinking, But its purity itself! It was reaching my feet, yet I wasnt getting wet. Then I remarked, If I stay here (Because I was standing with my back against closed doors and the building extended beyond them, but in front of me there was nothing, so normally the water should have flowed out that wayhow is it then that it didnt? I dont know the whole thing was quite marvelous!) And it was rising and rising and rising, until it reached my ankles and suddenly triggered something within me I woke up.
   I was at least ten minutes later than my usual time.
   I didnt have any sense of dangernot at all. Only that slight feeling of being upset: They ought to inform people before doing things of that sort! And they were the supreme heads of the organization (there was nothing religious or spiritual about it: it was very concrete, in Matter). But that water I kept admiring it, thinking, Oh, they have control over that water! It was like liquid diamond. It was a marvel, as if everything it touched were purified. And that being who came out of the huge swimming pool (it wasnt a human being: it looked like a vital being who was neither a man nor a woman) came out in a kind of bathing suit, wrapped himself up and disappeared. But otherwise ALL the doors were closed, there wasnt a soulonly me on my square, with the square around me and my back against a closed door, watching the whole scene from a great height. And everything was filling up with that substanceit looked like water, but it wasnt water.
   The impression lingered, as if there were something I had to understand.
  --
   I kept going up, but all the ways I knew stopped short. First I had started up a very large staircase, a magnificent staircase of pink marble, that was the way I had to go upstairs, but just as I turned on the landingplop! impossible to get through. (But how is it? Impossible to get through, yet I went up just the same?..) And I find myself on another landing, I try again to go up from thereplop! stopped, impossible to get through. I try again and find myself on the third landing (but in fact I was on a higher floor, because I had already climbed two flights before I was stopped), I reach the third landing and find myself on a squarea perfect squareedged with a parapet of pink marble, but with reddish veins, very beautiful: very beautiful, it was chiseledmagnificent. Then a door, a sort of bronze door behind me, which was closed. So I watched and saw the water rising and rising (it wasnt water, but it was liquid like water). And in front of me: an immensity. No limits. I seemed to be above all the other houses; there were no trees, no mountains, nothingan immensity, like a perfectly cloudless sky; and it wasnt white, but there was light in it. I was looking down and I saw the water rising and rising and risinglike the Flood. But it wasnt water.
   It will come back until I understand.
  --
   And everything was very well organized, because all the doors were closed and the water didnt enter where it wasnt supposed to I saw no one drowned, no one in danger. There was no danger for anyone. And there was only one being, a vital being (he wasnt like the others I had seen downstairs). He had had great fun in that water! And he was leaving.
   I remember that when the water touched my feet, it was (how can I explain?) it wasnt a sensation, I had no sensations, but around my feet it was like sparkling diamonds. Obviously I didnt intend to be fully immersed in it. And when I felt the water around my feet, I had an odd sensation (a perception, not a sensation), not the sensation of being wet, but clearly like: I shouldnt stay here. And I woke up very abruptly.
  --
   I always go to take my bath, but someone has to prepare it. And either they arent strong enough, or they think of other things, or they dont care about it, or And once (I told you this), I opened the door and found someone trying to take a bath, but I arrived just in time.2
   Well see.

0 1963-10-16, #Agenda Vol 04, #The Mother, #Integral Yoga
   Here is what happened: I do my usual bath of the Lord and it is arranged that, after a time, Champaklal opens the doorwhich signals to me the end of the visit. So I looked at X, just to see (I had looked at him several times before, but there was nothing particular), I looked at him and saw in front of him a sort of mass of substance, not material but responsive to a mental formation, which means that mental thought and will can make this substance take different shapes I know it (Mother makes a gesture of fingering the substance), its very like the sort of substance mediums use for their apparitions (less material, more mental, but anyway the same kind). There was a sort of mass in front of him, which was hiding him; it wasnt luminous, not black either, but dark enough. So I looked at it, STARED at it to see what it was, and as I was staring, I saw that there was a will or an effort to give that mass of substance a shape. It was exactly in front of Xs head and shoulders. And there was a will to give it a shape (gesture of molding). As I stared very carefully, it took the shape of Sri Aurobindos head as it appears in newspapers and magazines (what I call the popular Sri Aurobindo, as he is shown in books), the substance took that form. Immediately I thought (ironic tone), Oh, its the popular form, that doesnt resemble him! And instantly, the substance rearranged itself and took the form of Cartier-Bressons Sri Aurobindo1 (the three-quarter face photo, where he is seated in his armchair). That was better! (Mother holds back a chuckle) It wasnt yet quite good, but anyway it was better (although, mind you, it had neither light nor life: it was mattera subtle matter, of courseput into shape by a mental will). So I began to wonder: Whatever is this?! Does he want me to believe that Sri Aurobindo is in him, or what? Because Xs head and shoulders had completely disappeared, there was nothing left but that. And I thought (not a strong thought, just a reflection): No, its not very good, really not very lifelike! (Mother laughs) Then there was a last attempt and it became very like the photo that was taken when he left his body (that photo which we stood on end and called Meditation), it was very like the photo, (in an ironic tone) a very good likeness. And it stayed. So I thought, Oh yes! This is the photo.
   Then I concentrated just a little and thought, Lets see, now. Whom is he trying to delude? And instantly, everything vanished. And I saw X, his head.

0 1963-11-23, #Agenda Vol 04, #The Mother, #Integral Yoga
   To will means to will with the supreme Will. And its as if it were the key that opens the door to the future:
   AWAKE AND WILL

0 1963-12-11, #Agenda Vol 04, #The Mother, #Integral Yoga
   But the reaction on the body was painful, as it was the first time. The first time (according to X and the Swami), it was supposed to kill meit didnt even make me seriously ill, but it had a very unpleasant effect. I told you at the time that it was a mantra intended to drain you of all your blood; Ive seen several examples of people who died in that way: it was found afterwards to be the result of a mantric formation. In my case, all it succeeded in doing was to make me sick, as if everything came out I vomited terribly. Then there was something pulling me and I absolutely had to go my consciousness told me I had to go and see someone (I was all alone in my bathroom when it happened), a particular person whom I had to go and see; and when I opened the door, Z was there, waiting to prepare my bath, but I didnt see him at all and I absolutely wanted to go somewhere, into the other room, so I pushed against him, thinking, Whats this obstacle in my way? And he thought I was fainting on him! It caused quite a to-do.
   I was completely in trance, you see. I was walking, but completely in trance.

0 1963-12-21, #Agenda Vol 04, #The Mother, #Integral Yoga
   You know, the fact of no longer having the physical support of Sri Aurobindos presence was a blow that might have been mortal (I prevented it from being mortal by closing a door, because he had asked me to continue and I decided to continue), but it made certain things rather difficult because it became necessary to have a constant perception of what has to be done and a constant effort to change what is into what should be. Probably its a period of work that must be completed now, and he was asking of me the capacity to live in the positive side. The trouble is, the body is itself a kind of contradiction but it was suggested to me that those contradictions of the body arise from the fact that I admit in the consciousness all the contradictions, and that consequently they are there in the body, too. Instead of looking at the body and saying, Oh, this (this limitation, that narrowness) is still here, I should look only at WHAT SHOULD BE, and the body would be forced to follow.
   This seems to be the preparation of the program for next yeara long, long way to go yet. But anyway, there are still a few days left (!)

0 1964-01-15, #Agenda Vol 05, #The Mother, #Integral Yoga
   And one, two, ten, fifty experiences like thatthose two struck me. The first, because the NEXT DAY Pavitra told me a gentleman had written to ask me the question I told you: he had been very ill, he was in bed, anyway at deaths door, and he had written to ask that question.
   Curious, isnt it?

0 1964-02-22, #Agenda Vol 05, #The Mother, #Integral Yoga
   To stay the wheels of doom this greatness rose.
   (Savitri, I.II.19)

0 1964-03-29, #Agenda Vol 05, #The Mother, #Integral Yoga
   Because thou art, men yield not to their doom,
   But ask for happiness and strive with fate.

0 1964-05-02, #Agenda Vol 05, #The Mother, #Integral Yoga
   I am in silence, gazing at the sea. In fact, I am not in Brittany, not in St-Pierre, not in France, I am in Air-Indias waiting room, waiting for July 18. I am neither happy nor unhappy I am nothing, I am as if anesthetized, counting hours and days in my waiting room. During my japa-meditation, perhaps I exist a little more: instead of a nothing, its a super-nothingyou see, Nirvana is at the door if you dont hold my string firmly in your hands.
   Why do I have to write all those lines in ink when it would be so much simpler to think of you, and lo! I would be with you, I would see you. Our human life is quite bounded and stupid. In two hundred years, in Eskimo land, we will be colored penguins; you will be sky blue and I, pomegranate red. And sometimes, I will be you and you will be me, red and blue, and well no longer be able to tell each other apart, or else well become all white like snow and no one will be able to find us again, except the great Caribou who is wise and knows love. And when the snow melts, we will be eider-penguins, of course, a new flying race, emerald, which plays among the northern fir trees on the shores of Lake Rokakitutu (pronounced fiddledeedee in penguin language).

0 1964-09-18, #Agenda Vol 05, #The Mother, #Integral Yoga
   The sense of a sort of certainty that he has opened the doors, and that when we are able, we will go through those doors.
   Just yesterday. Its interesting.

0 1964-10-14, #Agenda Vol 05, #The Mother, #Integral Yoga
   This brought back to my mind all kinds of things from my childhood, from my infancy. My grandmo ther lived next door to us, and at night (in the evening after dinner), we used to visit her before going to bed. I cant say it was great fun, but she had very good armchairs (!), and so while my mother chatted with her, I had one of those splendid sleeps there, lying in that armchaira blissful kind of sleep. But if someone had watched this from outside, without knowing anything, he would have said, Just look! They force this child to stay awake till 10 instead of letting her sleep. But Id be resting wonderfully!
   So it depends on the child. And if he really feels sleepy, what prevents him from sleeping? Whats required is to give them a peaceful atmosphere, as much peace as possible.

0 1964-11-12, #Agenda Vol 05, #The Mother, #Integral Yoga
   I had the experience of the universe outside the human perception of that experience; and then the vanity of that human experience was so obvious, you know, that at that point a door began to open onto something else.
   All this is perhaps the Lord taking possession of the brain?

0 1964-11-14, #Agenda Vol 05, #The Mother, #Integral Yoga
   "When darkness deepens strangling the earth's breast And man's corporeal mind is the only lamp, As a thief's in the night shall be the covert tread Of one who steps unseen into his house. A Voice ill-heard shall speak, the soul obey, A power into mind's inner chamber steal, A charm and sweetness open life's closed doors And beauty conquer the resisting world The truth-light capture Nature by surprise, A stealth of God compel the heart to bliss And earth shall grow unexpectedly divine."
   Savitri, I.IV.55

0 1965-02-19, #Agenda Vol 06, #The Mother, #Integral Yoga
   And the vision, the perception (it was like a perception, you know) wasnt exactly from very far because it had the accuracy of a microscope, but all was an object of observation. At that moment, all the fires were starting, then hundreds of brickbats (not stones: brickbats) were bombarding all the windows and doors (all our windows, all the doors have been smashed in), which means infernal din: a pack of several hundred people, all drunk, bellowing, and shouts all over the place. So that bombardment of stones and those flames leaping up to the sky the whole sky was redit was all seen I was simply seated at my table; when the attack started, I was having my dinner, and a little before it started, that experience came, that consciousness: I wasnt this body anymore, I was the earth the physical truth-consciousness of the earth, to be exactwith a PEACE, a STILLNESS unknown to the physical. And it all seemed like an absolute Falsehood, without any element of truth behind it. Yet at the same time, I had a microscopic perception (but absolutely precise and exact) of all the points of falsehood IN THE ASHRAMS ATMOSPHERE that established the contact.
   So if that consciousness that was there had been collective, if it had been possible to receive it collectively, NOTHING WOULD HAVE BEEN TOUCHED: the stones would have been thrown, but wouldnt have hit anyone. Thats how it would have been. For instance, a stone (a brickbat) was flung and hit my window; it fell on the roof there (even causing a water leak that had to be plugged), and I saw that very minute, I saw in the consciousness of the people present the exact vibration of Falsehood that had allowed the stone to hit there. And AT THE SAME TIME, simultaneously (it cant be said, but it was simultaneous), everywhere, all over the town and especially over the Ashram here, I saw all the points, the exact vibration of Falsehood in everyone or everything that made the contact possible.

0 1965-07-24, #Agenda Vol 06, #The Mother, #Integral Yoga
   To begin with, last time I told you that this physical mind is being transformed; and three or four days ago, that is, before our last conversation, early in the morning I woke up abruptly in the middle of a sort of vision and activity, precisely in this physical mind. Which isnt at all usual for me. I was here in this room, everything was exactly as it is physically, and someone (I think it was Champaklal) opened the door abruptly and said, Oh, I am bringing bad news. And I heard the sound physically, which means it was very close to the physical. He has fallen and broken his head. But it was as if he were speaking of my brother (who died quite a long time ago), and during the activity I said to myself, But my brother died long ago! And it caused a sort of tension (gesture to the temples) because Its a little complicated to explain. When Champaklal gave me the news, I was in my usual consciousness, in which I immediately thought, How come the Protection didnt act? And I was looking at that when a sort of faraway memory came that my brother was dead. Then I looked (its hard to explain with words, its complex). I looked into Champaklals thought to find out who he meant had fallen and broken his head. And I saw A.s face. And all that caused a tension (same gesture to the temples), so I woke up and looked. And I saw it was an experience intended to make me clearly see that this material mind LOVES (loves, thats a way of speaking), loves catastrophes and attracts them, and even creates them, because it needs the shock of emotion to awaken its unconsciousness. All that is unconscious, all that is tamasic needs violent emotions to shake itself awake. And that need creates a sort of morbid attraction to or imagination of those thingsall the time it keeps imagining all possible catastrophes or opening the door to the bad suggestions of nasty little entities that in fact take pleasure in creating the possibility of catastrophes.
   I saw that very clearly, it was part of the sadhana of this material mind. Then I offered it all to the Lord and stopped thinking about it. And when I received your letter, I thought, Its the same thing! The same thing, its a sort of unhealthy need this physical mind has to seek the violent shock of emotions and catastrophes to awaken its tamas. Only, in the case of A. breaking his head, I waited two days, thinking, Let us see if it happens to be true. But nothing happened, he didnt break his head! In your case, too, I thought, I am not budging till we get news, because it may be true (one case in a million), so I keep silent. But this morning I looked again and saw it was exactly the same thing: its the process of development to make us conscious of the wonderful working of this mind.
  --
   And usually my nightly activities are never in the material, they are always in the subtle physical, its densest part, if I may say so. Maybe I havent even had in my life half a dozen visions with the material reality as it is: I saw the room as it is and heard the sound of Champaklals voice clearly. Then I understood it was this physical mind dreaming, having an activity, and that it was to show me that attraction You understand, the door opening abruptly, the man coming in and telling me (Mother takes on a tragic tone), I am bringing very bad news, and that tense atmosphere, and then, He has fallen down and broken his head. Then I tried to know who the he was, and little by little and so on.
   With this sort of work to establish perfect equality, I never drive something away immediately, saying, No, thats not possible. One must be calm and collected in the face of all things. I was calm and collected, thinking, Let us see, let me wait for two days, and if he has really broken his head (laughing), Ill find out! Of course, nothing happened. And when I got your letter, I had the feeling it was the same thing, but I thought, Let us see, let us wait. I looked, and didnt see anything. Through your letter and your words I looked, but didnt see anything. And I had the feeling it was this same physical mind that made contact with a formationa malicious formation, because such is the habit of the physical mind.

0 1965-08-07, #Agenda Vol 06, #The Mother, #Integral Yoga
   On a December morning, almost twenty years ago, on the platforms of the Gare du Nord, a youth was preparing to set off for anywhere, as long as it was as far and adventurous as possible for the time being, it was South America. And beneath the enormous clock which weighed several tons and seemed to him as weighty as Western time, this youth was repeating a curious mantra in his heart: Sri Aurobindo-Mauthausen. Only these two words remained to live and walk with. Behind, there was a world collapsed once for all under the Austrian watchtowers. Although the watchtowers might as well have been Boulevard Montparnasseit was the same thing; another searchlight would have pierced the scenery perfectly well. And there was in that word all the force of a man who had emerged from the dead. Then this name, which did not have a very precise meaning, Sri Aurobindo, but it goes without saying that open sesames have never spoken to the headthey open the door. And there was in it all the force of a man who needs one true little thing to live.
   Because we can entertain our minds as long as we likeour libraries are full; we can amass all the possible explanations of the world, but we will not have achieved anything or walked a single step if we havent touched the secret spring behind the minds flourishes. For the Truth is not what makes us think, but what makes us walk on.
  --
   Sri Aurobindo opens a door in this world stifled by its material or heavenly excesses. He tells us, first, that there is something to be discovered and that we are rich, richer than we may ever think with our headswe are like beggars sitting on a gold mine. But we must get down into the mine. And he tells us that we have the power, if only we are pure enough to seize it. The power over Death and over Life and over Matter, for the Spirit is in us and it is here below that It wants to conquer:
   Heavens touch fulfils but cancels not our earth.4

0 1965-09-15a, #Agenda Vol 06, #The Mother, #Integral Yoga
   And when I got out of it (it was 3 in the morning), I said to myself, All right, let me look after something else now, and I made a special concentration to get out of it. And I found myself in a place I know very well, which is like a replicaa mental replicaof what I might call certain Ashram rooms (its not exactly that, but it corresponds). And there was a gentleman there I knew very well, a Frenchman, who had come to see me. He had a big desk, he was sitting at the desk, waiting for you: you were expected (thats why I am telling you the story). But I myself wanted to see him before he saw you. There was something I wanted to tell him. Then, instead of going through the usual door, I went by another way and arrived before you. I saw him (we didnt speak to each other I never speak to people), but he was very warm, very enthusiastic, very friendly and full of a sort of rather pleasant fervorignorant, but pleasant. A rather tall man, I think, dressed in an ordinary European suit. I cant describe him very well; if I saw him, I could say, Yes, thats him. And he said two words to me that were like that didnt mean anything at all, but that were like the expression of his feeling. I dont exactly recall the word, but it was nothing, it was Oh! something. So I put my message into his head and left, and as I was leaving (Mother laughs), I almost bumped into youyou were rushing in! And I told you, Dont worry, dont worry, everything is fine! And I left.
   Maybe its one of the publishers, or maybe the man to whom you sent your article.1

0 1965-10-20, #Agenda Vol 06, #The Mother, #Integral Yoga
   Seeing Seeing, its not seeing! Its not a question of seeing. One may see and not love. Thats not the point. Its not a question of seeing. Its a door thats still closed.
   You are trying to see because you are still trying to love here (gesture to the forehead). You dont know about that, but I do. You are trying to love here, and so you speak of seeing. But thats not where one loves. And theres no need to see someone in order to love him. Thats not true.

0 1965-12-10, #Agenda Vol 06, #The Mother, #Integral Yoga
   But I am telling you: what has affected you is that there was in this letter a very strong vital formation (which was influencing him too), a sort of (excuse my saying so, I dont want to harm your friendship or your memory), but its a sort of drama he was putting on for himselfbesides, all those who commit suicide are like that, WITHOUT ONE EXCEPTION. Its a drama that he was putting on for himself and living very powerfully in the vital, and the formation came on you along with the letter and thats what has troubled you. I know this, because my first reaction while reading the letter was a smile the smile I wear in the face of the dramas of the vital. I am absolutely sure of it, you could swear to me that its not so, it would make no difference. I am absolutely sure. He was the first I might say victim, if you like, the first victim of the drama, but then it came on you, it pounced on you along with the letter. A drama in the vital. And its a drama in the vital, all these things are dramas in the vital. Listen, just these last few days the days between the 5th and the 9th I always relive the minutes I lived in 1950, and I always see them in the light of the knowledge I have acquired, and I SAW, I saw to what extent pain, sorrow, regret especially that regret of not having done what one should have done, which is another absurdity because one NECESSARILY did what one had to doone wasnt what one should have been and one must change, thats why one must change, but one did what one had to do because you cannot do anything but what the Lord makes you do, and He makes you do the thing which is at the same time the best possible for the whole and the best possible for your own progress. There. So all the regrets of I should have I shouldnt have are rubbish.
   You understand, I am saying this with all the power of the knowledge lived in all the details. I KNOW this. And this is precisely the time of the year when I know it best, in the most living and concrete way, and the most powerful.

0 1966-01-14, #Agenda Vol 07, #The Mother, #Integral Yoga
   The next day, early morning, I was told he was dead. It didnt strike me as news! I said, But of course! It goes without saying, thats how it is. And it seems (I heard all the details afterwardslong afterwards, in the course of the day), it seems the going was very tough and when the talks ended in what he considered to be a success (it was obviously the best (!) that could happen there), he was exultant and quite happy6; then he went into his room and after a few minutes, opened the door and called for a doctor, and in no time it was over. Thats probably when he called. But it was decided a very long time ago.
   There was nothing to be exultant about! They lost what little advantage they had gained during the war.

0 1966-02-11, #Agenda Vol 07, #The Mother, #Integral Yoga
   Just last night, I must have been going about for some time among all human constructions, but those of a higher quality, not the ordinary constructions (those Sri Aurobindo refers to here: the philosophical, religious, spiritual constructions ). And they were symbolized by huge buildingshuge that were so high as if men were as tall as the edge of this stool, quite tiny, in comparison with those huge thingshuge, huge. I was going about, and each person came (I saw now one come, now another), each person came saying, Mine is the true path. So I would go with him to an open door through which an immense landscape could be seen, and just when we came to the door, it would close!
   It was really very interesting. With all sorts of diverse details, each one with his own habits. I have forgotten the details now, but when I came out of that place last night, in the middle of the night, I was quite amused, I said to myself, Its quite amusing! You know, when they spoke you could see through a door vast expanses before you, in full light, it was superb; then I would go with that person towards the door and the door was closed. It was really interesting.
   And so large, so large, so highwe were very small.
  --
   And it was rather strange: I was always a bit taller than all of them, and when I moved about, I did so with much greater speed than they, and I would reach the doors, just about to go through when they would come along and the door would close!
   Very amusing. I could write volumes with all that!

0 1966-03-02, #Agenda Vol 07, #The Mother, #Integral Yoga
   I saw an amusing little occurrence last night. I wanted to see you (or was trying to see you) and you were in a room just next doorthere was infernal noise! A noise of people talking and talking. Ashram people. Its strange, its the first time that noise has disturbed me in a dreamwhat a din they were making in there! I felt like telling them, Do shut up!
   Thats how it is, exactly how it is.

0 1966-04-09, #Agenda Vol 07, #The Mother, #Integral Yoga
   The vision of the Sannyasin with his back to a bronze door. See Agenda I, November 20, 1958 and November 22, 1958.
   ***

0 1966-04-16, #Agenda Vol 07, #The Mother, #Integral Yoga
   You read here [in the physical book], then you keep still, open a door, and it comes.
   Its amusing, Ive just done that as if I had been made to do it. Usually its always blank and still here (gesture to the forehead), and thats what it gets inscribed on; but just now it wasnt like that: I read, it came here, then I made a movement backwards: a door opened, and then it was clearly written!
   ***

0 1966-06-15, #Agenda Vol 07, #The Mother, #Integral Yoga
   You must have gone through the wrong door.
   The wrong door?
   Yes (smiling), you have opened the wrong door.
   Maybe what you want to write is very human? I mean, very much in the human consciousness: the human reactions, human perceptions. Because if thats the case I find it so useless, futile, uninteresting, absurd, and, ninety-nine times out of a hundred, untrue, false. So then, maybe I am responsible! I find it sickening, you know, now that there is that sort of sweetness a sweetness Its not drowsy, it has nothing to do with inertia; its a sort of (same gesture of a pendulum), its like letting oneself flow along, but on a luminous stream. So, ever since this has been there, all human stories, all their stories in all fields, from politics to artistic creation and all that, oh, I find it terribly futile and so ridiculously agitated.

0 1966-06-25, #Agenda Vol 07, #The Mother, #Integral Yoga
   Oh, not just once but very often, while listening to his music, a door is immediately opened onto the region of universal harmony, where you hear the origin of sounds, and with an extraordinary emotion and intensity, something that pulls you out of yourself (gesture of abrupt wrenching). Its the first time Ive had this while listening to music I myself have it when I am all alone. But I never had it while listening to music, its always something much closer to the earth. Here, its something very high, but very universal, and with a tremendous power: a creative power. Well, his music opens the door.
   Now, some people have heard his music, and in Russia, France and the U.S.A. as well, they have asked for permission to copy it and spread it around. And the strange thing is that those people dont know one another, but they have all had the same impression: tomorrows music. So to those who have asked Ive answered, Have some patience, in two years well give you a musical monument. Its much better to begin with a major work, because it immediately gives the position, otherwise you might think its passing little inspirationsnot that: something that strikes you on the head and makes you bow before it.

0 1966-07-27, #Agenda Vol 07, #The Mother, #Integral Yoga
   No, it has made me understand something, but its something very (how can I put it?), very intimate. When Sri Aurobindo left, I knew I had to cut the link with the psychic being, otherwise I would have gone with him; and as I had promised him I would stay on and do the work, I had to do that: I literally closed the door on the psychic and said, For the moment this doesnt exist anymore. It remained like that for ten years. After ten years, it slowly, slowly began to open againit was frightening. But I was ready. It began to open again. But then, that experience surprised me when I had it; I wondered why it had been like that, why I had received that comm and and had to do it. And when there was in the body that identification with divine Love [a few days ago], after that had left, the cells were ordered to undergo a similar phenomenon [to what happened after Sri Aurobindos departure]. And I understood why the whole material world is closed: its to allow it to exist WITHOUT the experience [of divine Love]. Naturally, I had understood why I was made to close off my psychic, because because it was truly impossible, I couldnt go on existing outwardly without Sri Aurobindos presence. Well then, the cells have understood that they must go on existing and living their life without the presence of divine Love. And thats how it took place in the world: it was a necessary phenomenon for the formation and development of the material world.
   But were perhaps nearing We are nearing the time when it will be allowed to open again.

0 1966-08-24, #Agenda Vol 07, #The Mother, #Integral Yoga
   (Satprem normally meets Mother at 10 A.M., but this has progressively been put back to 10:30 A.M., and this morning, the secretaries left at 10:45 A.M. Over the past year Satprem's "conversations" with Mother have been growing more and more sparse, as this Agenda is witness to, the entire time being taken up by "very urgent" or "very important" communications. This situation will keep worsening till the end, when Mother, overwhelmed, will only be able to see Satprem a few moments, after twelve. Then the door will be closed.)
   Its totally absurd! If I hadnt cried out, they would have kept me for another half-hour. Its a stupid life. I begin a thing at the time I should end it. In the afternoon, its the same thing. I have to squeeze in forty-five, fifty people every day. The other day, I saw seventy-five people in a single day, let alone the ones I see every day in addition. So, to console myself, I remembered the time when I used to see two thousand of them at the Playground but it took only an hour.

0 1966-09-07, #Agenda Vol 07, #The Mother, #Integral Yoga
   (Mother laughs) You know, there are lots of people who put money in their walls (they hide it with curtains or papers). Theres a fortune, several crores3 of rupees: millions hidden away in walls! And then they worry themselves sick, they constantly fear a police raid; while if they gave it away, they would become quite respectable people! They wouldnt be scared anymore, they would have a peaceful life. I have the possibility of saying that they are anonymous gifts, as in temples; so thats a way for them to turn honest, it would be all to their advantage, but they are more attached to their money than to their life! I said several times (I know some people who have money hidden in their walls), I let it be known through intermediaries that they only had to put it in a suitcase and come and leave it at my door. And Ill say its an anonymous gift, thats all. And they will be freenot only free, but (smiling) with a blessing, because its for the divine work. No, they are prisoners, prisoners of their money.
   And the rather interesting thing is that (without any exception so far) all those who had an opportunity to give me money and didnt want towho didnt want to because of their attachment to their moneylost it. It was taken from them, either by the government or a financial catastrophe or an industrial catastrophe, or simply stolenlost.

0 1966-09-17, #Agenda Vol 07, #The Mother, #Integral Yoga
   So, saying these things is good for oneself, its good for someone who is in the same state of heart, but for the public (Mother shakes her head) its doomed to incomprehension.
   There.

0 1966-10-22, #Agenda Vol 07, #The Mother, #Integral Yoga
   Quarter past ten. Youll quietly open the door and come in. I at least will have great fun!
   Because personally I have tried everything, without any result. When I tell them, Time is up with all the authority at my command, they tell me, Yes. Thats all it means to them!

0 1966-11-09, #Agenda Vol 07, #The Mother, #Integral Yoga
   (Satprem reads Mother a few excerpts from "The Sannyasin," in particular the scene in which the Sannyasin is standing with his back to the temple door, having lost both his "spiritual heaven" and the earth in the form of the one he loved.)
   This image [of the Sannyasin with his back to the bronze door] was so strong, you know! Every time you mention it, I see my vision again.1 It was so strong! There was the templeonly the door and the wall could be seen and the top of a mountain with the abrupt slope downward. Then there was a narrow path between the temple and the precipice, and a roaring crowd surging up, coming up the path, and then
   And I always, always see the same thing.

0 1966-11-23, #Agenda Vol 07, #The Mother, #Integral Yoga
   He has doomed all hearts to sorrow and desire,
   He has bound all life with his implacable laws;

0 1966-12-17, #Agenda Vol 07, #The Mother, #Integral Yoga
   His question called this to mind. I said to myself, It opens a door onto another reality.
   ***

0 1967-02-21, #Agenda Vol 08, #The Mother, #Integral Yoga
   A charm and sweetness open lifes closed doors
   And beauty conquer the resisting world,

0 1967-03-04, #Agenda Vol 08, #The Mother, #Integral Yoga
   (Regarding Sri Aurobindo's Aphorism 126: "The most binding law of Nature is only a fixed process which the Lord of Nature has framed and uses constantly; the Spirit made it and the Spirit can exceed it, but we must first open the doors of our prison-house and learn to live less in Nature than in the Spirit.")
   That was precisely the subject of (can we call it meditation?) of this mornings work. It came so clearly. But the experiences arent literary, they cant be expressed.1

0 1967-05-17, #Agenda Vol 08, #The Mother, #Integral Yoga
   An Italian professor did some research in Mexico. He says: Human cells can generate enough electrical energy to electrocute another human being standing eighteen feet away. Dr. Ruggiero feels that his experiments in human cells may result in the cure of paralysis and he says that an electrical energy screen generated by human cells could be used to stop bullets. Electrical energy could make a human dynamo capable not only of inflicting death, but of literally walking on air. By connecting cables to the human frame, human cells could produce energy and light sufficient to fill the power needs of an average home or small manufacturing unit. In experiments in his Mexico City laboratory, Dr. Ruggiero has produced a current from a goat enough to light up a series of 40 watt bulbs and to activate an electric door bell
   But its been known for a long time that cats, the skin of cats, is full of electricity. It was used in the past to cure rheumatism.

0 1967-08-02, #Agenda Vol 08, #The Mother, #Integral Yoga
   In full revolt. So at night, his heart pains, his chest pains, his head painspains all over. And today he writes to tell me, Is this what you want till doomsday? I wrote back, What I want is just the opposite!
   I saw him yesterday and spoke to him for half an hour, but he was like you know, like iron bars; he had decided in advance that he wouldnt understand anything of what I would tell him. I tried to enter deep down, but He told me (its an old formation on him) that whatever he wants to do he does for a while, then he meets with disaster and the thing is stopped. And he says that now he is making his spiritual effort, and he has met with disaster (I dont know which one). Naturally, I told him it wasnt like that at all! That it was on the contrary the sign he had reached the point when the door could open and he could transform himself. But he refused to understand. You know, when people are obdurate like that, theres no way you can get through.
   So I thought you could perhaps talk to him.
  --
   So the result: he told me this morning, I couldnt sleep the whole night, my heart pains, a pain somewhere else (in three or four places), I cant eat, impossiblewell, a most tragic picture, and asking me, Do you want me to be like this till doomsday?
   His problem is to break off from that Tantric business.

0 1967-08-12, #Agenda Vol 08, #The Mother, #Integral Yoga
   But still, they are beginning to think that they should ask for help from those who know. So that opens the door.
   Well see.

0 1967-08-16, #Agenda Vol 08, #The Mother, #Integral Yoga
   You were at your doorway?
   No, I was inside and looking through the window, because the street was full of people. But Sweet Mother, how is it that I always perceive the same thing? There are differences of intensity, but its ALWAYS the same thing. I am not complaining because its admirably peaceful, powerful, tranquil, but its always the same thing; I cant say that one meditation is very different from the other: whether I am with you or whether I am at the darshan, its the same state.

0 1967-08-30, #Agenda Vol 08, #The Mother, #Integral Yoga
   Strangely, there are no doors, no windows, no ceiling or floor, all that is self-existent and does not appear to be subject to the law of gravity, that is, there isnt the earths magnetic attraction, yet what you write with (laughing) looks like a fountain pen! What you write on looks like paper; the documents are placed in what look like filing cabinets. You do feel that the substance isnt the same, but the appearance is very close. And I am still wondering about that appearance: is it because of our ordinary cerebral function that we put the appearance upon things, or is it really like that?
   I meet almost everyone there. I told you that you are there quite regularly, and we work. As for you, you dont remember. There are others who remember, but their memory is (Mother twists her finger slightly) just slightly off, that is, not identically what I saw. And when they tell me, my impression is, yes, its because of the transcription in their brain. The objective reality of the material world stems from the fact that if you see the same object ten times over, ten times it looks like itself, with differences that are logical, or that may be, for instance, differences of wear and tear but there too its like that! If you study carefully, even in the physical world no two people see things in exactly the same way. There, it may be more pronounced, but it seems to be a similar phenomenon.

0 1967-09-13, #Agenda Vol 08, #The Mother, #Integral Yoga
   Then she came to see me. And there was a veritable battle; really, for an hour it was absolutely a battle with her. Because she kept pushing me, she wanted to know: Why do you turn me down? Why do you shut your door? Why do you refuse me? So I was driven to tell her everything: how she is imprisoned, how her religion is like a structure in which she is shut, how one cant do the yoga until one breaks out of it, etc.it all came out. Because I was really driven to it. I felt I was fighting a veritable battle, and two or three times, I was very conscious of a sort of little thing going like this [gesture like the tongue of a snake], just a malevolent little vibration two or three times: Ah, I thought, thats it. And at the same time, a kind of quite sincere distress in her, when she said, I have been wanting to come to India for twenty years now, I have been waiting for this moment for twenty years, so why do you close your door on me?
   Its difficult to break free from that grip.
  --
   Well, it ended up in nothing. I told her, I am not closing my door on you, but I am putting you face to face with what it all means. I said, The ABC of yoga is precisely to demolish all those constructions. But she told me, Christ is the Supermind! I said, No, its not like that!
   (Mother laughs) It didnt leave any trace?

0 1967-10-04, #Agenda Vol 08, #The Mother, #Integral Yoga
   Thats simply why I leave the door openwell see. For years I didnt concern myself with it, but since the Force is like this (gesture of pressure), building up and building up and building up (its tremendous), all that will have to change at some time or other, so has the time come?
   Its rather significant that for some time youve been seeing Catholics come to you from every side!
  --
   It was the year he died, but months later. Less than a year later: eight or nine months. I saw him, he had come to my house (it was in the night, in dream), he was in our house, standing near the door, and I went to see him.8 But someone who was near me said, But hes dead! And that gave poor N.S. such a shock, he was in pain. So I took him with me, made him stretch out on my bed. V. was there, and I sent her to inform you.
   All that in dream?
  --
   Sujata explained: "He was very tall, as high as the door. And he asked me news of his wife."
   ***

0 1968-02-17, #Agenda Vol 09, #The Mother, #Integral Yoga
   It means, at any rate, giving a false idea of Auroville. It opens the door to all kinds of ambiguities.
   (Mother looks at the accompanying little sketches, which look like three intertwined lines)
  --
   I find her paper noxious, because not only does it say nothing, it also opens the door to ambiguities. And it says nothing: the hippies too are the sons of love, its their great doctrine.
   To tell the truth, when I opened that paper, I got a sense of disgust.

0 1968-03-23, #Agenda Vol 09, #The Mother, #Integral Yoga
   (Satprem read Mother the end of the Playground Talk of June 3, 1953, about Karma: "In all religions, when people said that [the consequences of Karma were strict] and gave such absolute rules, as for me, I think it was to take the place of Nature and pull people's strings.... So then they panic, they get terrified...they should just go to the next floor up. What should be given them is the key to open the door. The staircase has a door, and it needs a key. The key is a sufficiently sincere aspiration or a sufficiently intense prayer.... In both there is a magic power, one must know how to use it.... Some detest prayer (if they went to the bottom of their hearts, they would see it's out of pride). And there are those who have no aspiration, who try but can't aspire that's because they don't have the flame of will, they don't have the flame of humility. Both are needed: to change one's Karma, one must have a very great humility and a very great will.")
   When did I say that?

0 1968-04-03, #Agenda Vol 09, #The Mother, #Integral Yoga
   Its like a door opening onto something that will have a rather considerable importance in the development of the earth.
   I didnt feel he himself was conscious. It somewhat exceeded human consciousnesses. But I clearly saw, very clearly saw the Pope.
  --
   The last time I saw him, he asked me how he should get himself received by the Pope. I said to him, Its very simple, its Sri Aurobindos name that will open the door for you; just write the Pope, I come from Sri Aurobindos Ashram and I would like to see you.
   (Mother goes into a long concentration)

0 1968-05-22, #Agenda Vol 09, #The Mother, #Integral Yoga
   On his head sits the same person as before: Sweet Mother? Pavitra? Satprem? A teacher? I do not know. I cannot make out the persons body, only his changing face. All of a sudden, the multitude, the huge crowd there receives a tremendous vibration: everything is shaken, and from this change of mentality, there springs a very powerful cry, applause towards this Force that has just penetrated their souls the whole crowd is transformed. Once the ceremony is over, the elephant comes out of the Basilica. I stand near the door and contemplate the endless crowd stretching far, far away. I am curious to know how many people are there, and at the end, a number appears on the horizon: 1,600,000,000.
   This man is prodigiously receptive!
  --
   They themselves would rather have no violenceit seems its not the students who started the violence, but the police. And thats very interesting, because the police stand for the defense of the past. When I read those childrens letters, and when later I was given the news, then there came in me (it was said very, very clearly, a very clear vision): the future. Its the higher Power COMPELLING people to do what they must do. Between now and that (which is a long way ahead), there must be the power of an IMMOBILE number. And the vision was very clear: if millionsnot thousands, millionsof people assemble together and occupy the place absolutely peacefully (simply assemble and occupy the place, naturally with representatives who will say what they like), then it will have power. But there must be no violence; as soon as one indulges in violence, its the return to the past and the open door to all conflicts. At the time, I didnt know it was the police that had started the violence; I didnt know, I wasnt aware of the details of the events. But it was a very clear vision: an occupation by the mass, but a mass all-powerful in its immobility, imposing its will through sheer numbers, with intellectual representatives for negotiations.
   I dont know. De Gaulle5 is open to something more than the purely material force. Is he capable? I dont know. At any rate, he is among the best instruments.
   Its clearly (not in the detail of it, but in the direction of the movement), clearly a will to have done with the past and to open the door to the future.
   Its like a sort of revulsion with stagnation. Thats it. A thirst for something which is ahead and appears more luminous, better. And indeed there IS somethingits not just imagination: there IS something. Thats the beauty of it, its that there is something. There IS a Response. There IS a Force that wants to express itself.

0 1968-06-29, #Agenda Vol 09, #The Mother, #Integral Yoga
   Every minute a discovery. You know, an absolutely accelerated movement. And do you know what set it off? Its the text you read me the other day, by Sri Aurobindo, in which he says that the fear of death in man was the memory of the animal. It seems to have opened a door wide.
   Its like a studya really accelerated study, you cant imagine, one minute after another, like this (snowballing gesture)from the standpoint of the work, that is, the purpose of physical existence in a body, and the usefulness of physical presence. And the absolutely clear, precise vision, in minutes detail, of whats real and whats illusory, whats truly necessary and whats only imagination (that of others, but also, at times, ones own). But I would need hours to tell it all. With (is it a basis?) the perception in the consciousness (but a detailed perception I dont mean ideas, it has nothing to do with ideas or principles, etc.: theres no mental translation), the perception of what, in the work, demands or depends on the bodily presence (I am purposely not saying physical presence, because theres a subtle physical presence thats independent of the body), the bodily presence. And then, at the same time, such a clear, precise, detailed vision of the relationship each one has with this body (a relationship which is thought, feelings and physical reactions all at once), and thats what gives the impression of the necessity of bodily presencegives its measure also. So there is, at the same time, the perception of the TRUE usefulness of physical presence and the perception of the reaction in individuals. Its a world! A world, because of the fantastic amount of details. A world unfolding every second. And accompanied by an inner perception, first, of the effect it has on the cells, and then that the cohesion has now really become, I may say, the result of a supreme Will, to the extent that its necessary for lets say for the experience, or the work (anythingwe can call it what we like). In other words, there is the aspect of progress of the cells as an aggregate. There is hardlyhardly, very weakly the sense of a personality or a physical individuality, its hardly that; neither is it a habit of being together, because its very fluid in there: its truly held together by a higher Will with a definite aim in view, but that too is fluidnothing is fixed.

0 1968-11-02, #Agenda Vol 09, #The Mother, #Integral Yoga
   It is only in 1973 that France's doors will abruptly open.
   ***

0 1968-12-04, #Agenda Vol 09, #The Mother, #Integral Yoga
   No later than this morning, the whole morning, there was (what should I call it?) it has the nature of wonderment, but not the joy of wonderment, and it doesnt have the stupidity of bewilderment, its something a state, yes. The body notes the way life is (or at least the way life is for our outer, active consciousness), the way life is, the way it APPEARS to be and its very hard for it not to say, Why, why, why? WHY?.. And then, when it sits looking like that, it becomes sad, sad, so very sad; then it feels thats not the thing. And whats that sadness? It must be it must be the door that leads to something else which it doesnt yet understand.
   Why, why is this world like this, why? Why all these horrors, why? Thats how the body was this morning. And it has the impressionjust as it has that very strong, very strong sensation of being within the Lordit has the impression of what that leads to, of what is to come. And then, with TOTAL trust, total. But it doesnt yet know.

0 1968-12-25, #Agenda Vol 09, #The Mother, #Integral Yoga
   Yes, by chance. I didnt intend to see him, then I forgot he was here and walked by his street. And he was on his doorstep. I didnt turn back, I went and saw him.
   What did he tell you?

0 1969-01-22, #Agenda Vol 10, #The Mother, #Integral Yoga
   Personally, I remember, in my case, thats what completely opened the door. Thats what made me Ah! And I entered a new thing (with all the Western mental constructions, you understand).
   It will be interesting.

0 1969-03-12, #Agenda Vol 10, #The Mother, #Integral Yoga
   A few days ago, A.F was here; he came with F., and his father was waiting outside. E told me, Ill go and fetch him. So the little one was there with her, and she left him to go out, took a few steps towards the door; he felt all alone and was about to rush towards her, when I looked at himhe relaxed, and then stopped. It was remarkable: not a word, I didnt say a word, simply looked at himhe relaxed. He was already rushing out, then I looked at himeverything seemed to relax.
   To that point! Not a word, nothing.

0 1969-04-09, #Agenda Vol 10, #The Mother, #Integral Yoga
   My thought was to leave it at that (with an inner action) and not to say anything anymore. It will act naturally: there will be someone who will understand after a year, two years we dont know. Like thatwe should put a force on the manuscript that will let it be put it into contact with someone who will understand, who will suddenly realize: Oh, but we have this and havent used it! After a year, two years3 You understand, we close the door to the person who wrote this letter; let her find herself behind a closed door thats all, silence. And then, we put the Force on the manuscript, and one day it will come into the hands of someone who will understand.
   These intellectuals are terrible.

0 1969-04-12, #Agenda Vol 10, #The Mother, #Integral Yoga
   We go and see the Pope. There are lots of people. Mama puts me second in line, and we draw near the Pope. He gives Mama a few hosts in a handkerchief then asks his servant to bring a multicolored alb similar to his, and I see on the Popes chest Mothers symbol, and at the back a Greek cross (with two equal sides). The servant brings the alb, which the Pope puts on me. Everyone has left. I hear P.L.s voice, but only see a little friend of the Ashram. We go back home, and as we are about to enter, the Popes two servants arrive. I think, Now that I am going to be the Pope in turn, I must be very careful; my entourage and everyone I meet is important. These men may have come to harm me out of jealousy. Mama opens the door and I see a servant of the Pope already in the room. I go in, caress my dog, and wake up.
   (After a long silence) Are you sure he hasnt heard of anything?

0 1969-04-16, #Agenda Vol 10, #The Mother, #Integral Yoga
   Its an open door. They must step through the door and go into the future (gesture of piercing above), towards what has not yet manifested.
   (F.B.:) Can we help them?
   It opens a lot of doors. All habits, the whole past civilization is as if walled in by mental rules; this music (gesture of breaking through) sends them flying! It strikes me as a band of children crying for something and the open door.
   They must step through it, they must go farther there are now possibilities that werent there before, and this [the pop music people] is precisely all that wants to open up so as to receive those possibilities. So a few in the front must be the first to go through and receive whats on the other side.
  --
   But its an open door, really.
   This (pointing to her note), mon petit, it was magnificent; it means this Consciousness is working and working working and teachingnight and day its teaching the body From that point of view, its marvelous. And it goes about like that (gesture everywhere). So naturally, some people imagine that all their fancies are the result of this Consciousness.
  --
   He found the occult cave, the mystic door
   Near to the well of vision in the soul,

0 1969-05-24, #Agenda Vol 10, #The Mother, #Integral Yoga
   Theres the absolute CERTITUDE (Mother clenches her two fists) that theres only ONE way out of all that, only ONEonly one, not two, theres no choice, there arent a few possibilities, theres only one: its the supreme door. The Marvel of Marvels. All the rest all the rest is an impossibility.
   And all that is the experience of this (Mother points to her body), its not mental, but wholly and completely material.

0 1969-07-12, #Agenda Vol 10, #The Mother, #Integral Yoga
   Things here are always cloaked in a number of clothes, its never the exact thing, but there, it is the exact thing. Just now Last night, I had a long activity, and I wondered, But why am I seeing all this? A long activity (Ill tell you what it was), and just now, Z was here and started telling me the difficulties they have with the servants. Ah, I thought, here we are, its my vision, what I saw last night! And in my vision You know that here, its P. who looks after the servants, but in the night, it was Amrita, and Amrita as he is now, not as he was physically (because when he left his body, Amrita came to me, and in fact, he hasnt left me, but he is free: now he rests, now he goes about). Last night, he was very active, and he symbolized Rs activity, as if his influence was what guided R But it was (Mother seems very amused) the symbols were so clear and so amusing, with such an amusing sense of humor! (The nights have really become very interesting.) Oh, last night, I did gymnastics! (Mother laughs) It was because of that business with the servants: in the end, at one spot a wall was needed as a protection from the servants invasion, and they had built a small wall (a small wall to protect a doorway); so I entered the house, and when I wanted to go out the other way, they had removed the staircase to build that small wall! So (laughing) there was a gaping hole, and I had to go back down (I was very agile) by clinging to the wall! Things of that sort, thoroughly amusing. They had put up a kind of big partition as a protection from a crowd of servants who had swarmed into the street, a partition so they wouldnt sweep in here; then Amrita came, opened the partition, and started talking with the people outside! I told him (laughing), There, youre ruining all our work!
   And then, I go to America, I go to Europe, I go all the time. I go to some places in India. And all of that is work, work, workat night. But so living!

0 1969-07-19, #Agenda Vol 10, #The Mother, #Integral Yoga
   There was someone in America whom I would often see at night, a woman. I would go there, talk, and people answered. Some of those night activities are strange: I feel as if I enter someone, because I speak, people answer me. And I dont know whom I enter or what it is. But there was someone I would often see: I would see her house, I would see gatherings (there were gatherings), I would see I didnt know who it was. Then, one day, we got a letter from a woman who said that for 1972, she wanted to get a boat and come with a group of people in that boat. I replied, and she sent her photoit was the person I had seen so often and was in contact with! And she is a woman who seems to have authority there (she looks like a rich woman): she has authority, she knows government people and has written to them. She already has a very large group, there seems to be some good work being done in America. Very receptive and full of energy. I still remember that my conversations [with her] were very interesting. And the other day, her letter came (it was the second or third time she wrote) along with her photo, so I recognized her. Thats interesting, because (just then the door of Mothers room slams) the contact was constant: the place is constant, the people are constant, and I see them very often, its not something just random. She wrote to the government to tell them that they should take special interest in Auroville and do something. And she seems to have authority there.
   (Sujata goes and sees who slammed the door, then comes back)
   What is it? What happened?
   Someone opened this door, then closed it again, and nobody is there!
   Gone? But isnt Champaklal there?
  --
   Oh, when no one is there on the landing, some people come upstairs and into the room! (Mother laughs) Once there was a big to-do: it was in the morning and I was seeing people, when suddenly there barged in a very tall man. So everyone rushed to him and took him out. It seems that man had written to me that he wanted to see me, and I hadnt replied, so (laughing) he had decided he would come without reply! A fairly young man. Afterwards he said (he knew some people here, who told him it was a big scandal), he said, I dont even know why or how I did it! He was waiting there in front of the door on the terrace, and M. who had just seen me came out; thinking the man had come to see me, M. told him, Come with me, and the man replied, Go ahead, Ill follow you, but instead of following him he came right in here! Then he said he hadnt the least idea how or why he had done it. So it means there are formations waiting there to get hold of people.
   (silence)

0 1969-07-26, #Agenda Vol 10, #The Mother, #Integral Yoga
   He found the occult cave, the mystic door
   Near to the well of vision in the soul,

0 1969-07-30, #Agenda Vol 10, #The Mother, #Integral Yoga
   The power of a beautiful picture! It sinks in so easily, you can convert so many peopleat least open them, open the doors.
   Yes, yes.
  --
   I have a feeling that doors have opened.
   (Mother gazes at the future)

0 1969-08-09, #Agenda Vol 10, #The Mother, #Integral Yoga
   Four of us went on a trek from I forgot from which place on the banks of the Rhone, to go to Geneva, crossing the mountains on foot, the four of ustwo men, two women.1 We walked on, and when we reached some place at lunch time and were hungry, we ate there; when we reached some place at nightfall, we slept there, and then we went onit was real adventure. We didnt even know the route, we had some kinds of maps. Well then, once, far from any town or any village, on a mountain road, we arrived at lunch time at a sort of inn something that looked like an inn, which stood by itself, miles from anywhere. We entered. An old man and an old woman were there They had a most peculiar look. They were very brisk, very alertthey had a peculiar look. We asked if we could eat there. They said yes. They looked at us, eyed us closely, then let us into a big room, with a table in one corner and chairs around it and also big benches I dont know what that room was used for. And they had us eat there. They asked us if we wanted they had a good little white wineif we wanted some of it. The other three said yes; as for me, I had already stopped drinking alcohol. They said yes, and they drank the wine (it was a light wine), they washed down their food with it. But I didnt touch it. At the end of the meal they said, Oh, how sleepy we are! Wed like to rest, well take a nap. So they lay down on the benches and slept. Now, I had a pair of shoes that didnt fit me and were hurting one of my big toes: it had caused an inflammation, it was painful, and I wanted to ba the my foot so as to disinfect it. I didnt feel sleepy in the least. I sat downthere was a basin and some water-and bathed my foot. Half an hour later, the rooms entrance door slowly opened, and the old couple came in (furtive gesture). I was sitting rather low, so I was hidden by the tables and they didnt see me. They came in on tiptoe, looked this way and that, and were about to come up to the benches on which the others were lying, when suddenly they saw meah! (Mother gives a start of surprise) They stopped. Then I raised my head, looked at them, and said, You wanted?
   Oh, they were very wily, they said, Oh, we just came to see if you needed anything. And they went out.

0 1969-10-08, #Agenda Vol 10, #The Mother, #Integral Yoga
   I felt it, but it didnt hurl! And theres no trace. And theres nothing there was enough to crush you! (Mother laughs) And there was nothing. The body was tranquil, tranquil, tranquil. It woke me up, and I wondered if Id been hurt, but there was nothing. And where it fell, I saw it, I felt the shock I felt it, thats what woke me up: a shock and a sort of weight, and a gap in the wall as big as a door. So then, the bodys reaction, but instantaneous (that is, without reflecting or anything), instantaneous, was Oh, Lord, like this (Mother opens her arms upward), smiling. Not at all frightened or Then I took a good look and wondered, Am I hurt anywhere? There was nothing. Because I kept the two together: the state of vision and the physical state at the same time; in the state of vision I wanted to know whether Id been hurt (it hadnt done anything), and in both states the reaction was the same, like this (same gesture, arms open), with a smile. So it shows that the thing is really done.
   Later this morning, when I was fully awake, I wondered, How could I get that? How could that being do it? (Because it did take place, I received it! [Mother laughs] He wasnt stopped from doing it.) Then the answer was very clear: it was for your body to learn that its really and effectively protected, even if something takes place.

0 1969-10-12, #Agenda Vol 10, #The Mother, #Integral Yoga
   your journey in India. I pray from the bottom of my heart that you may not pass it by. In your solitary retreat, I hope you will be able to open to Mother, who will open for you the door of the Secret.
   I hope I did well and that Your Grace will be with him.

0 1970-01-10, #Agenda Vol 11, #The Mother, #Integral Yoga
   Then, no doors, but after going deep down one comes back up into the temple; one goes under the wall and comes back up insideits again a symbol. Everything is symbolic.
   And then, no furniture, but first a wooden floor, probably (like here), then over the wooden floor, a thick foam rubber, and over it, a carpet, like here. We have to choose the color. The whole thing will be white. I am not sure if Sri Aurobindos symbols will be white I dont think so. I didnt see them white, I saw them with an undefinable color, between gold and orange. A color of that sort. They will stand upright, carved in stone. And a globe not transparent but translucent. Then, at the bottom [of the globe], a light will be projected upward and will enter the globe diffusely. And from outside, rays of light will fall onto the center. No other lights: no windows, an electric ventilation. And no furniture, nothing. A place to try and find ones consciousness.

0 1970-03-14, #Agenda Vol 11, #The Mother, #Integral Yoga
   Its not easy, it calls for endurance and will, but a day will come when it will be quite natural. Its only just the open door thats all, now we have to go on.
   (silence)

0 1970-04-01, #Agenda Vol 11, #The Mother, #Integral Yoga
   Did I tell you the vision I had here? Ive had many, but there is one It was after the War was declared: between the time when the War (the first War) was declared and my departure. There was a rather long period: the War was declared in August [1914] and I left next February. Well, between the two, one day while in meditation, I saw Kali enter through the doorKali of the vital, naked, with a garl and of headsshe danced into the room. And she told me (she stayed like that, a little distance away), she told me I dont remember the exact words, but: Paris is captured or Paris is about to be captured or Paris is destroyed something of the sort, anyway the Germans were advancing on Paris. And then, I saw the Mother the Mother, that is to say how does he call her? Maha
   Mahashakti.

0 1970-07-18, #Agenda Vol 11, #The Mother, #Integral Yoga
   At home, Im rather fierce and I close my door.
   Thats what I meant: dont let them in.
  --
   Satprem will abundantly carry on with this until 1971. Then he will abruptly close his door when people will start referring to him as a guru.
   Mother has begun examining the list of visitors, instead of accepting everything and everyone.

0 1970-07-22, #Agenda Vol 11, #The Mother, #Integral Yoga
   Yes, its the door to sectarianism and fanaticism.
   Yes, yes, yes.

0 1970-08-01, #Agenda Vol 11, #The Mother, #Integral Yoga
   But Ive learned things about the Tibetans. The Tibetans are with us, but a Tibetan boy who came here recounted some frightful things. They fled from their country and had settled near the border (they lived in huts near the border, with his father, mother and grandfa ther). A Tibetan came and asked them for shelter. They took him and put him up. But after some time (I dont know how many days), a group of other Tibetans came to find that man, saying he was an enemy. So those Tibetans (I thought they were all the victims of the Chinese they are the victims of their own division), they came and killed the father, mother and grandfa ther; they tried to kill the son but missed: he escaped and is now here. Incredible stories! So theyre all like that, arguing and quarreling among themselvesnaturally, if they continue they open the door to everything.
   So some tell me, Dont be with this man, because and others tell me, Dont be with those, because they are enemies. There you are!

0 1970-10-17, #Agenda Vol 11, #The Mother, #Integral Yoga
   The impression that a new door has opened. The impression as if you had opened a new door for humanity.
   Youre the one who opens it!

0 1970-11-21, #Agenda Vol 11, #The Mother, #Integral Yoga
   Its very good. Its more than very good: it opens the door to the future.
   Satprem will not see Mother on those days: on December 3, she will fall seriously "ill." It will be another dangerous turning point.

0 1971-04-17, #Agenda Vol 12, #The Mother, #Integral Yoga
   You have a lot of nerve to say that Sri Aurobindo did not have the key to the yoga of the superman and that his integral yoga was a refinement of the mental bubble! And where have I learned what I write, if not from Mother and Sri Aurobindo? You forget that it is thanks to him that the yoga of the superman is possible, that it is he who prepared it, he who brought down the great flood of the New Consciousness so that, instead of seeking for the Divine Truth up above, men can live it down here and walk their every step in it. It is like saying that Sri Aurobindo did not have the key to the door he opened!
   His yoga is integral because, instead of confining the quest to the spiritual heights, he has told us repeatedly that our body too must participate and we must bring the Spiritual Truth down into our body and our life. The path of ascent and all the other paths, the other planes of consciousness, are part of an integral development for those who have the time and the special capacities that are required. But it is no longer the time for those excursions, since everything can be found heresince, in fact, Sri Aurobindo and Mother opened the way HERE. Please recall Mothers statement: Sri Aurobindo came to tell us: one need not leave the earth to find the Truth, one need not leave life to find ones soul, one need not abandon the world or have limited beliefs to enter into relation with the Divine. The Divine is everywhere, in everything, and if he is hidden, it is because we do not take the trouble to find him. (Questions and Answers, 8.13.1958) And again this: For many, spiritual life is meditation. As long as that nonsense is not uprooted from human consciousness, the supramental force will always find it very difficult not to be swallowed up in the obscurity of an uncomprehending human mind. (Questions and Answers, 4.17.1957) And if you know how to read Sri Aurobindo and Mother, you will see that they have completely described this road of here and the sunlit pathOn the Way to Supermanhood only puts an intentionally exclusive accent on the here, because there is no time to lose, because everyone does not have the special capacities for making large-scale explorations, and finally because we are at the Hour of Godwe are right there! It has come. Because there really is something different in the world since 1969.
  --
   Now, you have completely confused the psychic and the spiritual. The psychic, the soul, the Fire within, Agni, does not belong to the mental bubble or to any bubble: it is the Divine in matter. It is that little Fire which opens the door to the great solar Fire of the New Consciousness. It is the instrument of the yoga of the superman (when I speak of turning on the psychic switch, I am there taking the word in the vulgar and ridiculous sense of people seeking visionary and occult experiencesnot in the true sense). Others in every age have had the experience of the psychic, of the inner Fire, but aside from the Rishis, no one used it to transform matter; the religions have made a purely devotional and mystical thing out of it. As for the spiritual, that includes all the planes of consciousness above the ordinary mind. It is the path of ascent. And that is where I repeatedly and emphatically, and from experience, say that those great Experiences, which have to be turned into spiritual summits, are part of the mental bubble (including the overmind): they are the rarefied summits on which the being thins out into a marvelous whiteness, immense, royal, without a ripple of trouble, in an eternal peacewhich can last for millenniums without its changing the world one iota, by definition. But the spiritual is not the supramental, and when one touches the supramental, it seems to be almost a whole other Spirit, it is so compact, warm, powerful, present, embodied and radiantly solid in broad daylight. That is the Radiance which Sri Aurobindo and Mother came to bring down on earththey said over and over that their yoga was new, new, newand it is through the simple little fire inside us that we can enter into direct contact with That, without sitting in the lotus position or leaving life. When one touches That, the spiritual heights seem pale. That is all I have to say. So we do not at all need to be superyogis to have this contact, and those who have found Nirvana, or what have you, have not advanced one inch toward That, because the clue to That is not up there at all or outside, but in your own small capacity of flame.
   So if instead of splitting hairs, you set out boldly on the road, afire, you would perhaps discover that we are indeed at the Hour of God and that a single spark of sincere effort, at ones own level, opens doors which have been closed for millenniums.
   Satprem

0 1971-12-04, #Agenda Vol 12, #The Mother, #Integral Yoga
   "Sri Aurobindo came to announce to the world a glorious future and opened the door to its realization."
   The Commander-in-chief of the eastern sector, who asked for Mother's blessings.

0 1971-12-18, #Agenda Vol 12, #The Mother, #Integral Yoga
   I have the impression that for about a year now there has been no creative force coming into meno inspiration and no creative force. I was speaking about it with Sujata a few days ago, and she had a vision: she saw something like two enormous silver doorswhich were closed. So I dont know, I wonder what that means. Why that closure?
   (after a silence)

0 1972-02-09, #Agenda Vol 13, #The Mother, #Integral Yoga
   And it isnt very practical here: they would have to leave through the same door they come in. There should be another exit, then people could make a circle.
   But will you give a meditation on the 29th?

0 1972-03-08, #Agenda Vol 13, #The Mother, #Integral Yoga
   Yes. A workshop with machines as well as the godown [storeroom] next door which contained the stock of food. Brrff!
   Thats how it is, like an imperative Order: Dont step out of line or else everything will go wrong.

0 1972-03-29a, #Agenda Vol 13, #The Mother, #Integral Yoga
   I call on you rather than any other contemporary writer because I think your works embody the very anguish of the West, an anguish I have bitterly experienced all the way to the German concentration camps at the age of twenty, and then in a long and uneasy wandering around the world. Insofar as I have always turned to you, daring and searching with each of your characters what surpasses man, I am again turning to you because I have a feeling that, more than anyone else, you can understand Sri Aurobindos message and perhaps draw a new impetus from it. I am also thinking of a whole generation of young people who expect much from you: more than an ideal of pure heroism, which only opens the doors (as does all self-offering) on another realm of man we have yet to explore, and more than a fascination with death, which also is only a means and not an end, although its brutal nakedness can sometimes open a luminous breach in the bodily prisonwhere we seem to have been immured alive and we emerge into a new dimension of our being. For we tend too often to forget that it is for living that your heroes think so constantly of death; also I think that the young people I mentioned want the truth of Tchen and Katow, the truth of Hernandez, Perken and Moreno [characters in Malrauxs novels] beyond their death.
   It may seem strange to speak of you in an Indian Ashram that one would consider far removed from the world and the agonizing problems and struggles of the Human Condition, but as a matter of fact Sri Aurobindos Ashram is concerned with this earthly life; it wants to transform it instead of fleeing it as all traditional Indian and Western religions do, forever proclaiming that His kingdom is not of this world. Knowing that there exists a fundamental reality beyond man, religions have focussed on that other realm to find the key to man just as your heroes focus on their death to discover the fundamental reality that will be able to stand in the face of death. But religion has not justified this life, except as a transition toward a Beyond which is supposedly the supreme goal; and your heroesthough so close to lifes throbbing heart that at times it seems to explode and reveal its poignant secretfinally plunge into death, as if to free themselves from an Absolute they cannot live in the flesh.
  --
   Sri Aurobindo has constantly stressed that, through progressive evolutionary cycles, humanity must go beyond the purely ethical and religious stage, just as it must go beyond the infrarational and rational stage, in order to reach a new spiritual and suprarational ageotherwise we will simply remain doomed to the upheavals, conflicts and bloody sacrifices that shake our times, for living according to a code of morality is always a tragedy, as one of the characters in Hope notes.
   The tragedies we are experiencingcommunism, Nazismare not rooted, as the Swedish magazine implies, in the weakening or disappearance of religion, it is religion itself which is the source of the disequilibrium insofar as it is fossilized in dogmas, as it clings to a power it possesses in a human cycle drawing to its close, and as it refuses to open itself to a new deeper notion in man which would at long last reconcile heaven and earth. As a result, men go elsewhere to seek what religion is unable to provide: in communism or any other ism, so great and persistent is their thirst for the Absolute for that? abides under one name or another and that very thirst is the surest sign of a fullness to come.

0 1972-04-02a, #Agenda Vol 13, #The Mother, #Integral Yoga
   A few are scattered here and there, individuals or groups of three or four. But most go out from a side door to our left. Another door is to the left at the top of a stairway which mounts from the courtyard below and ends in a sort of bridge or passage. I see one or two persons going out from this bridge- door. Turning to the right, this passage leads straight to the Mothers room.
   We enter Mothers chamber. The Mother is lying on a bed. She is dressed in white satin or silk (the couch also). Four or five people are inside, disconsolate. Slowly they wander out. One or two Pass to the adjoining chamber. Finally only Satprem and I remain. He is near the Mothers bed The Mother sits up and starts talking to Satprem. She is explaining to him about the transformation of the body. She talks for a long time.
  --
   Satprem and I come out from the Mothers chamber and take the passage leading to the left (exit) door to announce to the world that THE MOTHER IS ALIVE.
   My dream ends before we have crossed the threshold.

0 1972-04-05, #Agenda Vol 13, #The Mother, #Integral Yoga
   That was the end. The atmosphere had become so rotten that, obviously, it could not last much longerMo ther was suffocating there. I later discovered in my own body and from direct experience that all bad thoughts are agonizing to the body, they create a sort of oppression as if you were short of air. Yet, even when they closed Mothers door on me, a year and a month later almost to the day, on May 19, 1973, I COULD NOT believe it was the end. I was convinced that this was the last stage, that Mother was finally going to shake off the old slavery to food: the last tie to the old physiology. But, as we now know, her bodyguard would not let her. In his speech on December 4, 1973, he declared, In the beginning [from May 20], She refused to take any food or drink, but somehow we persuaded Her to take them.2 She did fight as much as she could, and then. At times, I seemed to hear her faltering little voice up there: Where is Satprem? Where is Satprem? and then silence. Had I attempted to force the barrier, this Agenda would never have seen the light of day. In a way, the following conversation is therefore prophetic.
   Such was Mothers immediate entourage: a devoted but uncomprehending helper, a doctor with no faith, a violent and despotic bodyguard, and a blind and blinded little being controlled by her passions and by Pranab.
  --
   Yes, of course. But people like K. will be there [Satprem turns toward the bathroom door and gestures to Mothers attendant to come closer].
   Yes.
  --
   On May 19,1973, six months before Mother left, Pranab closed Mother's door on Satprem, and on everyone else as well, including Sujata.
   Stricken with cancer, Vasudha could no longer serve Mother actively but came and saw her every day for a few moments. Her exit was a real tragedy. Had she been there, nothing would have happenedshe knew and she understood. For so many years she had discreetly kept watch not only over Mother but also over the privacy and secrecy of our conversations with Mother, making sure that no one disturbed us and above all encroached on the time Mother gave us. I can never express enough gratitude to herand my infinite regret. There was someone in that pack who understood and that someone was taken away from Motherwhy?

0 1972-04-26, #Agenda Vol 13, #The Mother, #Integral Yoga
   Whenever I protest or complain, I am told (thats how it comes), I am told that things come to me from here or there (gesture to every side) for me to act upon them, for That to act upon the worldit has nothing to do with thought, it isnt a thought, this (the head) is very silent; its here (gesture above), and then like this (gesture rising from the bottom to be offered), from the subconscient. And all the work that is being done is not just for this body; the body is doing it for all those who are receptive. In which case I have nothing to say, everything is perfectly all right. If such is the case. Because (Mother turns her head toward the bathroom door) the body lives in particularly good conditions. It is very well taken care of.
   (silence)

0 1972-11-25, #Agenda Vol 13, #The Mother, #Integral Yoga
   At the door of Sujatas house, downstairs. And for you, how was it?
   (long silence)
  --
   That is what Mother needed so much. When they closed Mother's door on me, they condemned her to death. It is the plain truth. But not one understood that, or even tried to. Not one. What was their heart made of then?
   ***

0 1973-04-07, #Agenda Vol 13, #The Mother, #Integral Yoga
   (Satprem leaves the room. He holds the white lotus tightly in his hands. Something terrible has just happened, he does not know what. It was not a man who was standing in that room. On his way out, he meets Sujatas brother and spontaneously, as if he suddenly saw it all, tells him, One day they are going to close Mothers door on us.)
   Satprem had heard, "Will THEY believe you?" But Mother did say "he" = Pranab.

0 1973-04-29, #Agenda Vol 13, #The Mother, #Integral Yoga
   (Mother sees Sujata. Sujata enters Mother's room after sitting a long time outside, in front of Mother's door, engrossed in the English translation of the "Sannyasin." Mother takes her hands.)
   Your contact is most pleasant, my child, I can tell you that. Most pleasant.

0 1973-05-09, #Agenda Vol 13, #The Mother, #Integral Yoga
   And then everything takes up so much time! I havent seen anybody this morning. Theyre all here [waiting at the door]. What can I do, mon petit?
   Oh, Mother. We love you, Mother.

02.01 - Our Ideal, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Nature's attempt at the transcendence of Mind opens the door for a more and more direct and integral descent of the Divine Consciousness, and in its highest degrees the degrees of the Supermind the Descent means a reversal of the normal values, a swift and total transfiguration of earthly life into the mould of supernal spiritual realities. An absolute degree of the Descent, an irruption of the Divine Consciousness in its supreme purity and fullness becomes inevitable in the end: for that alone can bring about the fulfilment that Nature ultimately has in view. Matter will yield completely, and life power too, only to the direct touch and embrace of the Divine's own self.
   In this age we stand at some such critical juncture in Nature's evolutionary history. Its full implications, the exact degree of the immediate achievement, the form and manner of the Descent are things that remain veiled till the fact is accomplished. Something of it is revealed, however, to the eye of vision and the heart of faith, something of it is seized by those to whom it chooses to disclose itself

02.01 - The World-Stair, #Savitri, #Sri Aurobindo, #Integral Yoga
    That open moving doors on things divine,
    Became familiar to his hourly sight;
  --
    They consent to share her doom of birth and death;
      They kindle partial gleams of the All and drive

02.02 - The Kingdom of Subtle Matter, #Savitri, #Sri Aurobindo, #Integral Yoga
  The eyes were doors to a celestial sense,
  Hearing was music and the touch a charm,

02.03 - The Glory and the Fall of Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  And still her doors are barred to things supreme.
  These worlds could feel God's breath visiting their tops;
  --
  To feed death with her works is here life's doom.
  So veiled was her immortality that she seemed,

02.04 - The Kingdoms of the Little Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  As if a stranger or enemy at its door:
  Its thoughts were kneaded by the shocks of sense;
  --
  And battle with environment and doom,
  By suffering discover his deep soul
  --
  A moment's movement doomed to last through Time.
  42.37

02.05 - The Godheads of the Little Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  This is our doom until our souls are free.
  43.28
  --
  Her house refused to open its sealed doors.
  44.27
  --
  Or make a doom of Time's slipshod caprice
  And toss the lives of men from hand to hand
  --
  A door is cut in the mud wall of self;
  Across the lowly threshold with bowed heads

02.06 - The Kingdoms and Godheads of the Greater Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  Leaving the secrecy of the eternal doors,
  Into a world that cries to him for help,

02.07 - The Descent into Night, #Savitri, #Sri Aurobindo, #Integral Yoga
    A contrary doom that threatens all things made,
    A Death figuring as the dark seed of life,
  --
    And an embrace could be doom's iron cage.
    Agony and danger stalked their trembling prey
  --
    The sky above a communique of doom,
    He strove to shield his spirit from despair,
  --
    And swallowing throat and a huge belly of doom,
    His being from its own vision disappeared

02.08 - Jules Supervielle, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   And the squeaking door
   (It was oiled this morning)
  --
   A living door, as pale as he himself.
   The Reality is so real that it is always there, and it is not always altogether intangible, invisible. You touch it often enough but you do not know that it was the reality. You give it another name: perhaps imagination, illusion, hallucination. Yes, at the dead of night when you have forgotten yourself, forgotten the world, nothing exists, you call out his true name and set him in frontO my soul, O my God!

02.08 - The World of Falsehood, the Mother of Evil and the Sons of Darkness, #Savitri, #Sri Aurobindo, #Integral Yoga
  Overshadowing earth with its huge body of doom
  It chilled the heavens with the menace of a face.
  --
  The doors of God they have locked with keys of creed
  And shut out by the Law his tireless Grace.
  --
  And load the dice of doom with wizard lies;
  The world's shrines they have occupied, usurped its thrones.
  --
  The writhing of creatures under the harrow of doom
  And sorrow's tragic gaze into the night
  --
  Appointed as instruments of an unseen doom.
  Or they made themselves a fateful prison wall
  --
  In vague tremendous passages of doom
  He heard the goblin Voice that guides to slay,

02.09 - Two Mystic Poems in Modern French, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   To have the queen always by his side the king must close the doors and windows of the lower storey of his palace and climb the stairs upward.
   The king must shed all fear. There will be no palace to live in but a bare rock upon which he will find the queen lying down.

02.10 - Independence and its Sanction, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Precisely, the present war brings to our door the opportunity most suited to the acquisition and development of this power and strength. The very things the Indian temperament once had in abundance but now lacks most and has to recoverdiscipline, organization, impersonality and objectivity in work, hard and patient labour, skill of execution in minute detailsqualities by virtue of which power is not only acquired, but maintained and fosteredare now made more easily available. These qualities cannot be mastered and developed with such facility and swiftness as under the pressure of the demands of a war. This does not mean that we have got to be militarists. But the world is such that if we wish to live and prosper we must know how to make use of the materials and conditions that are given to us. Many good things are imbedded among bad ones, and wisdom and commonsense do not advise us to throw out the baby with the bath-water. That is another matter, however.
   If we had joined hands with the British in the war-work on their own termsto try to compel them to our terms is to put the cart before the horsewe would have seen that as we proceeded with the work, more and more of it came automatically under our charge, however small or slight it might have looked in the beginning. In the end or very soon we would have found that our possession of the field was an accomplished fact, there could be no question of denying or refusing, the fact had to be acceptedadmitted and ratified. It is the well-known policy of the camel which Aesop described in one of his Fables. We have to establish the inexorable logic of events which definitively solves the riddle, cuts the Gordian knot as it were. A theoretical, that is to say, a moral and legal pact or understanding is but a dam of sands.

02.10 - The Kingdoms and Godheads of the Little Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  In a crash of values, in a huge doom-crack,
  In the sputter and scatter of her breaking work

02.13 - Rabindranath and Sri Aurobindo, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   So it was natural and almost inevitablewritten among the stars that both should meet once more on this physical earth. Sri Aurobindo had been in complete retirement seeing none except, of course, his attendants. He was coming out only four times in the year to give silent darshan to his devotees and a few others who sought for it. It was in the year 1928. Tagore was then on a tour to the South. He expressed to Sri Aurobindo by letter his desire for a personal meeting. Sri Aurobindo naturally agreed to receive him. Tagore reached Pondicherry by steamer, and I had the privilege to see him on board the ship and escort him to the Ashram. The Mother welcomed him at the door of Sri Aurobindo's apartments and led him to Sri Aurobindo. Tagore already knew the Mother, for both were together in Japan and stayed in the same house and she attended some of his lectures in that country. It may be interesting to mention here that Tagore requested the Mother to take charge of the Visva Bharati, for evidently he felt that the future of his dear institution would be in sure hands. But the Mother could not but decline since it was her destiny to be at another place and another work.
   What transpired between them is not for me to say, the meeting being a private one. But I may quote here what Tagore himself wrote about it subsequently:

02.14 - Appendix, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Tranquillity and a pleasant sweetness are then the first doors of entry. Through the second doors we come to a wide intimacy, an all-pervading unity, where man and nature have fused into one. This unity and universality brea the through and inspire such simple yet startling words:
   I wandered lonely as a cloud

02.15 - The Kingdoms of the Greater Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  He knocked at the doors of the Unknowable.
  Thence gazing with an immeasurable outlook

03.04 - The Vision and the Boon, #Savitri, #Sri Aurobindo, #Integral Yoga
  Alone thou standest at the eternal doors.
  What thou hast won is thine, but ask no more.
  --
  To make his thought and will a magic door
  For knowledge to enter the darkness of the world
  --
  Hard is the doom to which thou bindst thy sons!
  How long shall our spirits battle with the Night
  --
  And dancers within rapture's golden doors,
  Their tread one day shall change the suffering earth
  --
  And one great act unlock the doors of Fate."
  His prayer sank down in the resisting Night
  --
  Change Nature's doom by the lone spirit's power.
  A limitless Mind that can contain the world,

03.06 - The Pact and its Sanction, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   So we have to see the type of cells that grow and become consciously active in the body politic. It is sattwalight that brings in knowledge and harmony. And the movement for reformation and growth among the mass has to be inspired by that quality or mode of consciousness. A sound and healthy structure can be raised effectively upon that basis alone. The man in the mass, as I have said and as is well known, is a good-natured malleable material, but it is ignorant and inert: it can easily be worked upon by any kind of strong force, worked up to any kind of mischief. Shakespeare has made us very graphically familiar with the reaction of a mob and that remains true even today. Even if right direction is there at the top, at the higher governmental level, reflecting the mind of the true intelligentsia, a well-meaning plan is doomed to failure if it does not touch and move the middle strata that are the real executive agents.
   The government in modern times represents indeed the executive power of the nation, itself is composed of the three social elements we speak of. First of all, the high or top-ranking officials, as they are called, who can think out and initiate a policy; next, the intermediate services who form the dynamic limb of the organism; lastly, there is the rung of the subordinate services. Here too the difficulty is with the intermediate grade. It is there that the "disaffected" are born and breddisaffected not because of grievances or injustices done, but because of the urge of ideals and purposes, ideas and designs. The subordinate manpostman, railwayman, clerk, school master, daily labourerhas no ambitions, is not tortured by nostalgic notions: left to themselves, these people accommodate themselves to circumstances and take things as they come without worrying too much. But the point is that they are never left to themselves. It is told to themnot without reason, though that they do not live, they vegetate: they are dead, otherwise they would be living and kicking. The rousing of the masses has always been the sacred mission of all reformers and saviours of humanity. For they form the bulk of humanity and its future is bound up with their destiny.

03.09 - Art and Katharsis, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   or the Virgilian syllables ringing, as it were, with the crash of destiny and the doom of the world:
   feror ingenti eireumdata noete

03.09 - Buddhism and Hinduism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Buddhism saw and accepted a world of misery; therefore it knew how to touch the human heart, open up the doors in human consciousness to sympathy and compassion and love. Life it envisaged as an unreal persistence and therefore awakened and installed there the fiery urge towards withdrawal, ascension and transcendence. It was Buddhism that canonised the way of asceticism, laid out the path of the Everlasting Nayalthough called (somewhat euphemistically perhaps) the Middle Path being tempered by an attitude of sweet reasonableness in the inner heart.
   The original and primeval Indianism was built upon the Vedic realisation of the Everlasting Yes. That luminous body of an integral realisation, which means the Veda, came to be covered over by a more strenuous demand of immediate necessity, by an over-emphasis on one side or aspect or line of growth of the human consciousness; a negative approach was needed for man to rise out of its too earthly a tenement to glimpse his divine possibility beyond, before he could hope to build it here below. The long reign of Siva was a necessary preparation for the advent of Vishnu.

03.10 - Hamlet: A Crisis of the Evolving Soul, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Arjuna tided over the crisis as he could avail himself of the knowledge of the way out and the necessary help that was given by the Divine Guide. Hamlet bears the full crash of doom upon his head and makes others also share its consequences with him. At one point, however, he seemed to make just a move towards the right solution of the difficulty. He finds that the avoidance of the Evil by self-destructionwhich is a common and natural temptation in like situationsis no solution: it may lead you into a still greater evil. One has to face the evil, stand and fight it. Once this is decided, the right course for the hero (the Aryan fighter, as the Gitawould say) would be to live
   As one, in suffering all, that suffers nothing;

03.10 - The Mission of Buddhism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Buddhism came as a blaze of lightning across the sky of India's tradition; it was almost a fiery writing on the wall, bearing the doom of a world. Buddhism opposed and denied some of the very fundamental principles upon which the old world rested. It was perhaps the greatest iconoclastic movement ever thrown up by the human consciousness. First of all, it denied the tradition itself; it did not recognise the authority and sanctity of the prve pitara, the ancient fathers, nor their revealed knowledge, the Veda. Buddhism enjoined the priority and supremacy of the individual's own consciousness, own effort and own realisation. Be thou thy own light. Work out thy own salvation. That was the injunction given. Not to take anything for grantednot even God or Brahman but to judge and see for yourself where and what is the truth. It was the first protestant reaction recorded in human history.
   Buddhism has sometimes been called the rebel child of Hinduism. The word need not be a term of abuse. A rebel is not always a mere destroyer, a pure negator. A negation can be only a form of stating something positive, an affirmation of a truth and reality. Not unoften a rebel means a call back to a truth that has been neglected, inadequately treated or completely omitted and by-passed; it is an urgent demand that that which has been forgotten and left behind, uncared for and undeveloped, must now be taken up again and brought forward, made a full-grown and mature element in a greater and more perfect organisation of human consciousness.

03.11 - The Language Problem and India, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   But French seems to have made ample amends for this deficiency (in the matter of variety of experiences especially in the supra-rational religions) by developing a quality which is peculiar to its turn of psychological curiosity and secular understandinga refined sensibility, a subtle sensitiveness, an alert and vibrant perception that puts it in contact with the inner (even though not so much the higher) almost the hidden and occult movements of life. That is how mysticismla mystiquecomes by a back door as it were into the French language.
   It seems natural for the English language to dwell on such heights of spiritual or metaphysical experience as A.E. gives us:

04.01 - The Birth and Childhood of the Flame, #Savitri, #Sri Aurobindo, #Integral Yoga
  The star-defended doors of heaven's dim sleep,
  Or from the gold eye of her paramour

04.01 - The Divine Man, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The world is not doomed nor man past cure; for it is not that the world has been merely created by God but that God has become and is the world at the same time: man is not merely God's creature but that he is made of God's substance and is God himself. The Spirit has shed its supreme consciousness, that is to say, overtly has become dead matter; God has veiled his effulgent infinity and has taken up a human figure. The Divine has clothed his inviolable felicity in pain and suffering, has become an earthly creature, you and me, a mortal of mortals. And thus, viewed in another perspective because Matter is essentially Spirit, because man is essentially God, therefore Matter can be resolved and transformed into Spirit and man too can become utterly divine. The urge of the spiritual consciousness that is the essence of matter even, the massed energy imbedded or lying frozen in it, manifests itself in the forward drive of evolution that brings out gradually, step by step, the various modes of the consciousness in different degrees and potentials till the original summit is revealed.
   But there is a still closer mystery, the mystery of mysteries. There has not been merely a general descent, the descent of a world-force on a higher plane into another world-force on a lower plane; but that there is the descent of the individual, the personal Godhead into and as an earthly human being. The Divine born as a man and leading the life of a man among us and as one of us, the secret of Divine Incarnation is the supreme secret. That is the mechanism adopted by the Divine to cure and transmute human illshimself becoming a man, taking upon himself the burden of the evil that vitiates and withers life and working it out in and through himself. Something of this truth has been caught in the Christian view of Incarnation. God sent upon earth his only begotten son to take upon himself the sins of man, suffer vicariously for him, pay the ransom and thus liberate him, so that he may reach salvation, procure his seat by the side of the Father in Heaven. Man corrupted as he is by an original sin cannot hope by his own merit to achieve salvation. He can only admit his sin and repent and wait for the Grace to save him. The Indian view of Incarnation laid more stress upon the positive aspect of the matter, viz, the role of the Incarnation as the inaugurator and establisher of a new order in lifedharmasasthpanrthya. The Avatar brings down and embodies a higher principle of human organisation, a greater consciousness which he infuses into the existing pattern, individual or collective, which has -served its purpose, has become otiose and time-barred and needs to be remodelled, has been at the most preparatory to something else. The Avatar means a new revelation and the uplift of the human consciousness into a higher mode of being. The physical form he takes signifies the physical pressure that is exerted for the corroboration and fixation of the inner illumination that he brings upon earth and in the human frame. The Indian tradition has focussed its attention upon the Goodreyasand did not consider it essential to dwell upon the Evil. For one who finds and sees the Good always and everywhere, the Evil does not exist. Sri Aurobindo lays equal emphasis on both the aspects. Naturally, however, he does not believe in an original evil, incurable upon earth and in earthly life. In conformity with the ancient Indian teaching he declares the original divinity of man: it is because man is potentially and essentially divine that he can become actually and wholly divine. The Bible speaks indeed of man becoming perfect even as the Father in Heaven is perfect: but that is due exclusively to the Grace showered upon man, not because of any inherent perfection in him. But in according full divinity to man, Sri Aurobindo does not minimise the part of the undivine in him. This does not mean any kind of Manicheism: for Evil, according to Sri Aurobindo, is not coeval or coterminous with the Divine, it is a later or derivative formation under given conditions, although within the range and sphere of the infinite Divine. Evil exists as a stern reality; even though it may be temporary and does not touch the essential reality, it is not an illusion nor can it be ignored, brushed aside or bypassed as something superficial or momentary and of no importance. It has its value, its function and implication. It is real, but it is not irremediable. It is contrary to the Divine but not contradictory. For even the Evil in its inmost substance carries or is the reality which it opposes or denies outwardly. Did not the very first of the apostles of Christ deny his master at the crucial moment? As we have said, evil is a formation necessitated by certain circumstances, the circumstances changed, the whole disposition as at present constituted changes automatically and fundamentally.

04.01 - To the Heights I, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Unwelcome guests are prowling round about. At times they even knock at the door and try to peep through the windows. I have all the doors and windows bolted and barred. And I shall not open them, neither out of kindness nor curiosity. Let them howl in the chill night outside and go their way or perish. I await my own Guest who shall reveal himself from within; for him I keep the hearth clean and warm. I tend the fire patiently and assiduously. The flames brighten and mount upwardeach a voice that calls and prays for the coming of the Beloved.
   O Soul! Listen to his sweet footfall. Lend not your ear to other voices. Gather together in silence all the eagerness of the heart. Lo! the profundities ring with the music of his anklets!

04.02 - The Growth of the Flame, #Savitri, #Sri Aurobindo, #Integral Yoga
  Opened the enormous doors of the unknown,
  Rent man's horizons into infinity.
  --
  All her life's turns led her to symbol doors
  Admitting to secret Powers that were her kin;

04.03 - The Call to the Quest, #Savitri, #Sri Aurobindo, #Integral Yoga
  Unlocked were the inner spirit's trance-closed doors:
  The inaudible strain in Nature could be caught;
  --
  Immortal Powers sweep flaming past your doors;
  Far-off upon your tops the god-chant sounds
  --
  A hand from some Greatness opened her heart's locked doors
  And showed the work for which her strength was born.

04.04 - The Quest, #Savitri, #Sri Aurobindo, #Integral Yoga
  Disclosed to her the masked divinity's doors.
  On dreaming plains, an indolent expanse,

04.07 - Readings in Savitri, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   But the task is not easy. The flesh is weak: it is incapable of holding or receiving the breath of immortality. Not only so, it has a positive aversion, a bad will: it is refractory, antipa thetic to the touch of the spirit. Matter is dull and dumb, dark and obdurate: mortality loves and clings jealously and exclusively to its mortal home. The earthly being does not know, cannot appreciate the gift, the boon that is brought to him, to his very door: he has only to receive and accept in order to be saved out of all ignorance and grief, impotence and death. The Divine Mother has forgotten herself, has made herself as small and as close and native to earth as any earthly creature, like anyone of us, taken upon herself all limitations and indignities, the entire burden of an earthly life, graced with her presence this mortal atmosphere. But
   Hard is it to persuade earth-nature's change;

04.16 - To the Heights-XVI, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   There is a voice that is the doom of Yesterday
   And the radiant herald of Tomorrow.

05.01 - Of Love and Aspiration, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The Heart is the blazing hearth of Aspiration, the divine door that opens into Immortality.
   Of Love Ananda is the soul, self-mastery the head, and purity the foundation.

05.01 - The Destined Meeting-Place, #Savitri, #Sri Aurobindo, #Integral Yoga
  The lurking doors of beauty and surprise,
  The wings that murmur in the golden house,

05.02 - Gods Labour, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   God made man, the spirit become flesh: this is Grace, the benediction of the Holy One upon the sinful earth. The working of Grace in one of its characteristic movements has been beautifully envisaged in esoteric Christianity. The burden of sin that is to say, of weakness, impurity and ignorancelies so heavy upon man, the force of gravitation is so absolute, that it is divine intervention alone, and in the most physical sense, which can save him. God takes upon himself man's load and relieves him of it: thus freed he can soar up easily and join the company of the Happy in heaven alongside God. This is the ransom paid by God to His Enemy, the vicarious atonement suffered by the Divine, the cross he has to bear when he comes upon this earth, into this vale of tears. I t is said, in terms of human feeling, pity so moved him that he left the happy abode of heaven, came down among men and lived like one of them, sharing their sorrow and pain and, what is divine, taking up the evil into himself, drinking, as it were, out of the poisoned bowl, so that man, frail mortal creature, may escape his doom.
   This way too, as all other ways, has indeed been the way of escape. God came down in order to take away some men with him. They were the blessed ones, but the normal humanity remains as it is, as it has been, on the whole. The few that pass beyond do not seem to leave any trace here below. There was no regeneration of mankind, no reformation of earthly life.

05.02 - Satyavan, #Savitri, #Sri Aurobindo, #Integral Yoga
  Her soul flung wide its doors to this new sun.
  An alchemy worked, the transmutation came;
  --
  And Satyavan looked out from his soul's doors
  And felt the enchantment of her liquid voice

05.22 - Success and its Conditions, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   How is this tranquil energism to be secured? What are the conditions that produce and maintain and foster it? The first condition is self-confidence. One must have trust in oneself, a full faith that one is able to do the thing. A pessimist, a half-hearted doubter, a defeatist can never achieve anything in the world. All successful men, whatever share they agreed to give to chance, had always immense hope and faith. Against failures, against tremendous odds they have always persisted, always believed in their star. Like Caesar they said not only to themselves but also to others: "Thou carriest with thee the fate of Caesar." Only, of course, the self-confidence sometimes overrides itself, becomes conceit and arrogance. Then you go beyond your depth, tempt the fates beyond your control and open the door to failure. So along with self-confidence, there must be an element of sobriety; we will call it modestytrue modesty that can perceive the extreme limit at least of the possible and the impossible. Such modesty itself is a source of serenity and calmness in the mind and nerves. Imagine a lion couchant, aiming at its prey. The prey remains spellbound, unable to run away. The lion's gaze is fixed upon its victim; its hypnotism consists in a calm and absolute self-confidence, an unshakable assurance that its will shall prevail.
   Man's self-confidence is, as I have said, apt to overleap itself; it turns into self-conceit and blind and obstinate complacence. An animal by instinct knows how to remain within its limits and continue to be unfailing in its judgment: it is domestic animals that begin to get muddled in their instinctive movements. With the growth of the mental self-consciousness man loses the sense of his limits and always seeks to exceed himself. And therefore failure and fall have become almost his constant companions. His efforts are not commensurate with his powers. Hence in his case modesty is a great asset and a desideratum. Modesty, we said, is the consciousness of one's limitationnot over-estimating oneself, nor for that matter under-estimating oneself: it is judging exactly what one is.

05.25 - Sweet Adversity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   But once the danger is right upon us and we are inside the jaws of death, there is an end to all speculation and anxiety; there are then two issues possible. One is that of absolute helplessness and hopelessness, of an unquestioning resignation, a quiet bowing down to the inevitable and implacable destiny. Many a victim on the gallows felt like that: an incredible quietness seized them in their last moments. Very often it is the quietness of the shadow of Deatha supreme inertness, tamas, coming over and possessing. But there is another issue, a more luminous egress. When all uncertainty is set at rest as to the in vitability of the calamity, when circumstances have really besieged us in their unshakable steel-frame and we are doomed obviously, it is then that comes the chance for the hero-soul to stand out and declare its freedom and immortalitydeny and strive to reverse the obvious.
   Man has something in him which is irrepressible in the worst of circumstances, which can and does live outside and beyond their attacks and menaces. Adverse circumstances the more adverse the betterare God-sent in that sense, because they tend to throw us back upon ourselves, upon our inner truth and reality, which otherwise we would not have known or recognised. And it is the nature of that truth and reality to be free and happy and hopeful absolutely. And the consciousness which possesses that temper and vibration is master of an energy, a force of executiona will and power to do the miracle.

06.01 - The End of a Civilisation, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   We know of worldsvital worldswhich are made of the most unimaginable horror and ugliness and devilry. Many have contacted such domains either consciously in the course of their yogic experiences or unconsciously in nightmare. They bear testimony to the stark monstrosity of these worlds the gloom, the fear, the pain and torture, the doom and damnation that reign there. That entire inner world seems to have precipitated itself upon earth and taken a body here. A radiant poet spoke of Paradise being transplanted upon earth in the shape of a happy city (the city of the Raghus): today we have done the opposite miracle, the devil's capital city is installed upon earth, or even something worse. For, in the subtler worlds there is a saving grace, after all. If you have within you somewhere an aspiration, a trust, a faith, a light the enemy cannot touch you or maul you badly. You may have also around you there beings who help you, a teacher, a guide who is near visibly or invisibly to give you the necessary warning or protection. But here below when the enemy has clothed himself in a material form and armed himself with material weapons, you are almost helpless. To save yourself from a physical blow, it is not always enough to have the proper inner consciousness only. Something more is needed.
   Therefore misery stalks large upon the earth. Nothing com-parable to it, either in quality or quantity, can history offer as an example. Man finds no remedy for his ills, he does not dare to hope for any. He feels he is being irretrievably drawn into the arms of the Arch-enemy.

06.01 - The Word of Fate, #Savitri, #Sri Aurobindo, #Integral Yoga
  And glad release from their self-chosen doom
  And return into the One from whom they came.
  --
  On heights of happiness leaving doom asleep
  Who hunts unseen the unconscious lives of men,
  --
  If for all time doom could be left to sleep!"
  He spoke but held his knowledge back from words.
  --
  And gives the name of doom to our own choice;
  Perhaps the blindness of our will is Fate."
  --
  Let not our words create the doom they fear.
  Here is no cause for dread, no chance for grief
  --
  Or if crouches unseen a panther doom,
  If wings of Evil brood above that house,
  --
  And rescue our lives from hazard of wayside doom
  And chance entanglement of an alien fate."
  --
  Safe doors cry opening near, the doomed pass on.
  A future knowledge is an added pain,
  --
  Human was she still and opened her doors to grief;
  The stony-eyed injustice she accused
  --
  "What stealthy doom has crept across her path
  Emerging from the dark forest's sullen heart,
  --
  Our own minds are the justicers of doom.
  For nothing have we learned, but still repeat
  --
  Hide not from us our doom, if doom is ours.
  This is the worst, an unknown face of Fate,
  --
  My love shall outlast the world, doom falls from me
  Helpless against my immortality.
  --
  Rang like the voice of a self-chosen doom
  Denying every issue of escape.

06.02 - The Way of Fate and the Problem of Pain, #Savitri, #Sri Aurobindo, #Integral Yoga
  Fixing a doom no power could ever reverse
  Unless heaven's will itself could change its course.
  --
  His science is an artificer of doom;
  He ransacks earth for means to harm his kind;
  --
  His grandeur he turns to an epic of doom and fall;
  His littleness crawls content through squalor and mud,
  --
  The spirit is doomed to pain till man is free.
  There is a clamour of battle, a tramp, a march:
  --
  A doom of blood and sweat and toil and tears.
  Men die that man may live and God be born.
  --
  He has opened the doors of his undying peace.
  The Deity compensates the creature's claim,
  --
  And knock at his doors and live within his house;
  A dreadful cord of sympathy can tie
  --
  Open not thy doorways to a nameless Power,
  Climb not to Godhead by the Titan's road.
  --
  And looks out only through half-opened doors.
  He cuts the boundless Truth into sky-strips
  --
  For doom is not a close, a mystic seal.
  Arisen from the tragic crash of life,
  --
  On a dangerous brink of the world's doom and hers,
  Carrying the world's future on her lonely breast,
  --
  God-given her strength can battle against doom
  Even on a brink where Death alone seems close

06.16 - A Page of Occult History, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   However, the Asuras came to think better of the game and consented to use their freedom on the side of the Divine, for the fulfilment of the Divine; that is to say, they agreed to conversion. Thus they took birth as or in human beings, so that they may be in contact with the human soulPsychewhich is the only door or passage to the Divine in this material world. But the matter was not easy; the process was not straight. For, even agreeing to be converted, even basking in the sunshine of the human psyche, these incorrigible Elders could not forget or wholly give up their old habit and nature. They now wanted to work for the Divine Fulfilment in order to magnify themselves thereby; they consented to serve the Divine in order to make the Divine serve them, utilise the Divine End for their own purposes. They wished to see the new creation after their own heart's desire.
   That is how things have become difficult upon earth and are delaying the ultimate consummation which, however, is sure to come about when the wheel of Time or Fate has turned full circle.

06.19 - Mental Silence, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   I have said normally you are assailed by all kinds of thought. They come into your brain from all quarters and demand audience and satisfaction. Thoughts need come into the brain, because actions become possible through them, they give the form and frame to your action. But the difficulty is that the thoughts are not only various but almost always contrary to each other; we see man so often moving in contrary directions and contradicting himself at each step. It is bound to be so if the doors of the mind are left wide open. Sometimes, however, or in some persons, one dominant thought takes possession of the mind and drives out all others. In such a case, when a single idea rules, one is likely to cut oneself down, narrow oneself and force the being into a strait-jacket, to move in a closed groove. The being in its entirety does not find self-expression or self-fulfilment. Thus you may have the idea, the fixed idea, that the world is irrevocably miserable and incorrigible and therefore you will naturally plan your whole life to that end, all your occupation and preoccupation will be how to get away from this world, you will seek a far solitude, inner and outer, seek release from existence and merge into the Transcendent or the Void. On the other hand, if you have the idea that in spite of all appearances to the contrary the world is remediable and reclaimable, then your life takes on a different pattern. It will seek to find out ways and means of the remedy and to what degree the possibility goes.
   Now, the value of an idea cannot be determined by the idea itself. Usually one chooses because of some external reason or other: one's education, environment, one's personal temperament, likes and dislikes go a long way in determining one's choice. So the first thing you have to do is not to allow the thoughts to come in pell-mell, as and when they like. Thoughts must come only when you choose them and only those that you choose. There must be a conscious selection. How to proceed in this work? As your own thoughts cannot choose themselves, what you have to do at the outset is to call for a higher guidance and let yourself be absolutely impartial and passive in its hands.

06.27 - To Learn and to Understand, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   There is an iron door there nailed and fixed. It has to be broken open. It is the door that shuts you within your narrow ego-consciousness. You have to throw down that barrier and widen yourself out. You have to will for it, exert for it with a settled constancy. There is the pressure on the other side too, the pressure of Grace. Your aspiring will meeting the Grace will surely make the necessary opening in the dead wall.
   ***

07.01 - The Joy of Union; the Ordeal of the Foreknowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  They left her to her rapture and her doom
  In the tremendous forest's savage charge.
  --
  The shadow of her lover's doom arose
  And fear laid hands upon her mortal heart.
  --
  Upon its way towards an unknown doom
  And wondered at the careless lives of men.
  --
  Were pushed in front to meet the immutable doom;
  Defenceless, nude, bound to her human lot
  --
  Of fiery union through death's door of escape
  She dreamed of her body robed in funeral flame,

07.02 - The Parable of the Search for the Soul, #Savitri, #Sri Aurobindo, #Integral Yoga
  Or with hard tearless eyes await thy doom?
  Arise, O soul, and vanquish Time and Death."
  --
  To avoid the black-meshed net, the dismal door,
  Or call a mightier Light into life's closed room,
  --
  Cam'st thou not down to open the doors of Fate,
  The iron doors that seemed for ever closed,
  And lead man to Truth's wide and golden road
  --
  Open God's door, enter into his trance.
  Cast Thought from thee, that nimble ape of Light:
  --
  Then Savitri by her doomed husb and sat,
  Still rigid in her golden motionless pose,
  --
  To every knock upon the outer doors,
  Bring in time's visitors, report each call,
  --
  Stealing through chinks in his closed mansion's doors,
  Discolouring the walls of upper mind
  --
  Into the earth-ways they break out from all doors,
  Invade with blood-lust and the will to slay
  --
  The terrible Angel smites at every door:
  An awful laughter mocks at the world's pain
  --
  Unstudied by the guardians of the doors
  And passed by a blind instinctive memory,
  --
  Its brightness looks at us through hidden doors;
  Our members luminous grow and Wisdom's face
  Appears in the doorway of the mystic ward:
  When she enters into our house of outward sense,

07.03 - The Entry into the Inner Countries, #Savitri, #Sri Aurobindo, #Integral Yoga
  And opens the Immortal's golden door.
  Man, human, follows in God's human steps.
  --
  At times an opening came, a door was forced;
  She crossed through spaces of a secret self
  --
  Whose doors were shut against the universe;
  Or kneeled to the bodiless Impersonal
  --
  And pass through masked doorways into outer mind
  Where the Light comes not nor the mystic voice,

07.04 - The Triple Soul-Forces, #Savitri, #Sri Aurobindo, #Integral Yoga
  Because thou art, men yield not to their doom,
  But ask for happiness and strive with fate;
  --
  And help the unfortunate and save the doomed.
  To the strong I bring the guerdon of their strength,

07.05 - The Finding of the Soul, #Savitri, #Sri Aurobindo, #Integral Yoga
  Through room and room, through door and rock-hewn door,
  She felt herself made one with all she saw.
  --
  And crossing a wall of doorless living fire
  There suddenly she met her secret soul.
  --
  But once the hidden doors are flung apart
  Then the veiled king steps out in Nature's front;

07.06 - Nirvana and the Discovery of the All-Negating Absolute, #Savitri, #Sri Aurobindo, #Integral Yoga
  One door in the Ignorance opened upon light,
  Why hadst thou any need to come at all?
  --
  All must present their passports at its door;
  Disguised they must don the official cap and mask
  --
  And through the secrecy of unseen doors
  There came into mind's little frontal room

07.13 - Divine Justice, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   To the Asuras too the Divine gives what they ask for. Generally it is in that way that their end comes all the sooner. An Asura is a conscious being. He knows that he has an end. He knows that the attitude he has taken in this universe will necessarily destroy him after a time. Of course the Asura's time is much longer than human time. Even then he knows that there will come an end for him, for he has cut himself from Eternity. What he seeks is to carry out his desires to the utmost extent possible till the day of his doom, when the final defeat comes. And very possibly if he is allowed his way the defeat will be hastened. That is why exactly when great things are about to happen, at that moment the adverse forces become the most active, most violently active and apparently the most successful. They are given a free field as it were to rush to their doom.
   ***

07.14 - The Divine Suffering, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The Divine's compassion, translated in the individual physical consciousness, becomes a sorrow that is not egoistic, a sorrow that is an expression of one's identification with the universal sorrow through sympathy. I have described the experience at some length in one of the Prayers and Meditations. I spoke there of the sweetest tears that I shed in life; for those tears were not for my sake, I was not weeping for myself. In almost every case man grieves for egoistic reasons, in the human way. Whenever anyone loses a person he loves, he suffers and weeps, not over the condition of the person: in ninety-nine cases out of a hundred or even more, people do not know in what condition the person gone may be, do not and cannot know if the person is happy or unhappy, if he is suffering or is in peace. It is the sense of separation that causes the grief, the feeling that he will not be with them anymore which they so much wish. At the root of all human sorrow, there lies this return upon one's own self, more or less conscious, more or less admitted. But when you feel unhappy for the unhappiness of others, there comes in a mixture. That is to say, to your personal grief is added a psychic element which I described as the reversed image of the Divine Compassion. Now, if you can distinguish between the two, the personal anguish and the disinterested sorrow, come out of what is egoistic and concentrate upon the divine element, make yourself one with it, then you can in that way come in contact with the great universal compassion, which is something immense, vast, calm, mighty, pro-found, which is perfect peace and infinite Bliss. If you know then how to enter into your suffering, go down to the very bottom of it, pass beyond the portion that is egoistic and personal, go farther on, then you arrive at the door of a wonderful revelation. Not that you should seek suffering for the sake of the suffering and in order to have the experience; but when it is there, when it has come upon you, then try what I have suggested, cross the border, the barrier of egoism in your suffering: note first where is the egoistic part, what is it that makes you suffer, what is the egoistic reason of your suffering, then step across and beyond, towards something universal, towards a greater principle. You enter then into the vast, the infinite compassion, the door of the Psychic opens for you. If, in that domain, you see me in tears, as you say you did in your dream, then you can identify yourself with me at the moment, enter into those tears as it were, melt into them. That will open the door and it will bring you an experience, a very unique experience that leaves always a deep mark upon the consciousness. It is never blotted out altogether even if the door closes again and you become once more what you are in your ordinary movements. That experience, that mark remains behind and you can recall it, go back to it, refer to it in your moments of concentration. You feel then the immensity of an infinite sweetness, a great peace, pervading all your being, it is not in your thought only; it goes out and sympathises with everything and can cure everything.
   Only you must sincerely wish, you must have the will, to be cured. Everything lies there. Now I always come back to the same theme. You must be sincere. If you want an experience for the sake of the experience and, once you have it, to go back to your ordinary ways, that will not do. You must sincerely will to be curedcured precisely of the ordinary waysyou must have the aspiration, the true aspiration to overcome the obstacle, to mount up and up, above and beyond yourself, so that you may drop all that pulls you back, drags you down, to break all limits, clarify and purify yourself, rid yourself of all that lies in your way. If you have this will, the true intense will not to fall back into past errors, to rise out of obscurity and ignorance towards the light, shorn of all that is human, too humantoo small, too ignorant then that will and that aspiration shall act, act gradually, strongly and effectively bringing you a complete and definitive result. But beware, there must be nothing that clings to the old movements, that does not declare itself but hides its head and when the occasion is opportune puts up its snout.

07.25 - Prayer and Aspiration, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   There are many kinds of prayers. There is one external and physical, that is to say, simply words learnt by rote and repeated mechanically. It does not mean much. It has usually one result, however, making you quiet. If you go on repeating a few words or sounds for some time, it puts you into a state of calmness in the end. There is another kind which is the natural expression of a wish; you want a particular thing and you express it clearly. You can pray for an, object or for a circumstance, you can pray also for a person or for yourself. There is still another kind in which the prayer borders on aspiration and the two meet: it is the spontaneous formulation of a living experience; it shoots out of the depth of your being, it is the utterance of something lived within: it wants to express gratitude for the experience, asks for its continuation or seeks an explanation. It is then, what I said, almost an aspiration. Aspiration, however, does not necessarily formulate itself in words; if it uses words at all, it makes of them a kind of invocation. Thus, you wish to be in a certain condition. You have, for example, found in you something which is not in harmony with your ideal, a movement of obscurity or ignorance or even bad will. You wish to see it changed. You do not express the thing in so many words, but it rises up in you like a flame, an ardent offering of the experience itself which seeks increase and greatening to be made more clear and precise. It is true all this is capable of being expressed in words, if one tries to recall and note down the experience. But the experience, the aspiration itself is, as I say, like a flame shooting up and contains within it the very thing it asks for. I say asks for, but the movement is not at all that of a desire; it is truly a flame, the flame of purifying will carrying at its centre the very object which it wished to be realised. The discovery of a fault in you impels you to make it an occasion for more progress, for greater self-discipline, for further ascension towards the Divine. It opens out a door upon your future, which you wish to be clearer, truer, intenser; all that gathers in you like a concentrated force and tosses you up in a movement of ascension. It needs no expression in words. It is indeed a flame that leaps up. Such is true aspiration. Prayer usually is something much more external; it is about a very precise object. It is always formulated; for the formulation itself makes what a prayer is. You may have an aspiration and you can transcribe it into a prayer, but the aspiration itself exceeds the prayer. It is something much more intimate, much more self-forgetful, living only in the object it wishes to be or the thing to do, almost identified with it. A prayer can be of a very high quality. Instead of being a request for a fulfilment of your particular desire, it may express your thankfulness and gratefulness for what the Divine has done and is doing for you. You are not busy with your little self and its egoistic interests, you ask for the Divine's ways in you and in the world. This leads you to the border of aspiration. For aspiration too has many degrees and it is expressed on many levels. But the core of aspiration is in the psychic being, it is there at its purest, for there is its origin and source. Prayers come from the other, the lower or secondary levels of being. That is to say, there are physical or material prayers, asking for physical or material things, vital prayers, mental prayers; there are psychic prayers and spiritual prayers too. Each has its own character and its own value. I say again there is a certain type of prayer which is so spontaneous and so disinterested, more like an appeal or a call, generally not for one's own sake, but acting sometimes like an intercession with the Divine on behalf of others. Such a prayer is extremely powerful. I have seen innumerable cases where such a prayer had brought about its immediate fulfilment. It means a great faith, a great fervour, a great sincerity and also a great simplicity of heart, something which does not calculate, which does not bargain or barter, does not give with the idea of receiving. The majority of prayers are precisely made with the idea of giving so that one may receive. But I was speaking of the rarer variety which also does exist, which is a kind of thanksgiving, a canticle or a hymn.
   To sum up then it can be said that a prayer is always formed of words. Words have different values, according to the state of consciousness of the person when he formulates it. But always prayer is a formulated thing. But one can aspire without formulating. And then, prayer needs a person to whom one prays. There is, of course, a certain class of people whose conception of the universe is such that there is no room in it for the Divine (the famous French scientist Laplace, for example). Such people are not likely to favour the existence of any being superior to themselves to whom they can appeal or look up for guidance and help. There is no question of prayer for them. But even they, though they may not pray, may aspire. They may not believe in God, but they may believe, for example, in progress. They may conceive of the world as a progressive movement, that it is becoming better and better, rising higher and higher, growing constantly to a nobler fulfilment. They can ask for, will for, aspire for such progress; they need not look for the Divine. Aspiration requires faith, certainly, but not faith necessarily in a personal God. But prayer is always addressed to a person, a person who hears and grants it. There lies the great difference between the two. Intellectual people admit aspiration, but prayer they consider as something inferior, fit for unintellectual persons. The mystics say, aspiration is quite all right, but if your aspiration is to be heard and fulfilled, you must also pray, know how to pray and to whomwho else but the Divine? The aspiration need not be towards any person; the aspiration is not for a person, but for a state of consciousness, a knowledge, a realisation. Prayer adds to it the relation to a person. Prayer is a personal thing addressed to a person for a thing which he alone can grant.

07.30 - Sincerity is Victory, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   First you must observe that there is not a day in your life, not an hour, not even a minute when you have not got to rectify or intensify your sincerity. I do not say that you deceive the Divine. None can deceive the divine, not even the greatest of the Asuras. When you have understood that, still then you will always find moments in your everyday life when you try to deceive yourself. Almost automatically you bring forward reasons in favour of whatever you do. I do not speak of grosser things as when you have quarrelled with a person, for example, and in your anger throw the whole blame upon him. I knew a child who gave a good blow to the door, because it thought the door was at fault. It is always the other party who is in the wrong. But even when you have passed beyond this baby stage, when you are supposed to be a little more reasonable, you do the stupidest of things and produce reasons in self-justification. The real test of sincerity, the very minimum of true sincerity lies here; in your reaction to a given situation whether you can take automatically the right attitude and do exactly the thing to be done. When, for example, one speaks angrily to you, do you catch the contagion and become angry on your side also or are you able to maintain an unshakable calm and lucidity, see the other man's point or behave as one should?
   This is, I say, the very beginning of sincerity, its rudiments. And if you look into yourself with keener eyes, you will discover thousands of insincerities, more subtle, none the less seizable. Try to be sincere, occasions will multiply when you catch yourself insincere: you will know how difficult a thing it is. You say you belong to the Divine, to the Divine alone and to nothing or to nobody else; it is the Divine who moves me and does everything in me. And then you do whatever pleases you; you use the Divine as a cloak to cover your indulgence of desires and passions. This also is a gross insincerity and it should not be difficult for you to detect it. Although this is a very common deception, more perhaps to deceive others than to deceive oneself. The mind catches hold of an idea, all this is Brahman,I am Brahman, and you believe or pretend to believe that you have realised it and you can do nothing wrong. There are, however, subtler movements of insincerity or want of sincerity, even when you have not put on the divine cloak as the cover for your lapses. Even when you think you are sincere there may be movements which are not quite straight, behind which, if you probe unflinchingly, you will find lurking something undesirable. Look to the little movements, thoughts, sensations and impulses, that crowd the margin of your daily life; how many of them are solely turned to the Divine, how many of them are fired with an aspiration towards something higher? You should consider yourself fortunate if you find a few of the kind.

07.37 - The Psychic Being, Some Mysteries, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   It depends. As I have told you now, there are psychic beings that are just on the way of formation and growth, they usually cannot choose at the beginning, they cannot choose very much. But when they have come to a certain degree of development and consciousness, they make a choice; generally when they are still in the body, when they have gathered a certain amount of experience, they decide what is to be their next field of experience. I shall give you an illustration, although somewhat external. A psychic being, for example, needed the experience of power, authority, comm and and wanted to know the reactions of these movements and also how to turn them towards the Divine, to learn, in a word, what these things can teach. So the soul took the body of a king (or a queen). When it had the necessary experience, learnt what it had to learn, it gave up the body, being no longer useful. It is at that moment, when it decides to leave the body, that the soul still in the body makes the choice of the next experience. The choice very often takes a course of action and reaction. If the soul has experienced and studied a particular field, its choice falls upon a contrary field on the following occasion. Thus if the soul has had the experience of a kingly position and worked through that to enter into a conscious relation with the Divine, then at the moment of leaving the body that served with Power and authority and command, it perhaps would say: This time I shall take a middle position, neither high nor low, where there will be no need to lead mostly an external life, where one is neither in great luxury nor in great misery. With that resolution it returns to the psychic world for the necessary rest, for the assimilation of past experiences and preparation for the future. When the time comes for return upon earth, for the descent into a physical body, it remembers naturally the choice it had made, but from that higher and subtler plane at that moment the material world is not seen in the way we see it, it appears in a different form; still one can notice the differences in the surroundings and activities. One has not the vision of the details, but a total or global vision is there. It can choose an atmosphere, it can choose even a particular country. It has in view a certain kind of education, civilisation and influence, the kind of life that it wishes to lead. Then as it comes down and looks about, it distinguishes very clearly the different kinds of vibrations and makes its way accordingly. It aims, as it were, at the place where to drop. But it can hit the target only approximately. For there are one or two other factors besides which come into play. For there is not only its own choice, from above, there must also be a receptivity from below, an aspiration that draws to it the particular being or the particular type of being. Usually the call is from a mother, sometimes from both the parents. If the parent has some aspiration or receptivity, something that is sufficiently passive and open and looking up towards something higher, in that case, the thing appears to the psychic being as a luminous vibration which beckons it. It is the answer to its will. It shows the place it is to go to. It cannot fix the day of its birth. There will naturally be a period of uncertainty, but that is not expected to go beyond a year. The second factor that somewhat modifies or qualifies his choice comes from the nature of the birth itself. The soul, the conscious being, precipitates into the inconscience, for the physical world, even human consciousness, at its very best, is an inconscient thing when compared to the psychic consciousness. It is as though the soul fell head down-most. That makes it dazed and for a long time it does not know what is what. It does not know where it is, what it is doing nor why it is there; a complete blank possesses it. It is unable to express itself, especially as a baby, it has not the proper amount of brain to understand or manifest anything. Very rarely do children show the exceptional being that they have within them. Cases do occur indeed, but they are very few and far between. Generally it takes time for the soul to come to its own. It wakes up but slowly from its numbness, it is only gradually that it begins to understand that it is there for some reason and by choice. This oblivion is occasioned by the presence of the mind and mental education which completely shuts off the psychic consciousness. All kinds of circumstances, happenings, experiencesexternal and emotionalare then needed to strike open the doors; within, to bring the memory that one has come from elsewhere and for a very special reason. It is the normal longer process. But one may have the chance of meeting early enough some one who knows; then instead of groping and fumbling through ignorance and darkness, you get the light and the help that give you the swift and straight contact.
   The psychic will and psychic development are things that are completely outside the range of common notions. Ideas of justice and reward and punishment have no place here at all. Any people come to me and complain: What have I done in my past life that I have to be under such difficult conditions now, to suffer so much! I always reply: But don't you see it is a blessing for you, the divine grace upon you? In your past life perhaps you yourself asked for such conditions so that you may make greater progress through them! This way of looking at the thing may seem very novel. But truth lies that way.

07.40 - Service Human and Divine, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   In a deeper sense it is indeed by serving yourself that you serve others best. When you discover a dark spot in you, a grain of egoism, ambition, selfishness, when you do not yield to its impulsion but surmount it, when you thus conquer in yourself a movement that leads you astray, in the same gesture you make the conquest for the sake of others too, you create the same possibility in others. There can be nothing more dynamic than this setting of personal example. It is not that others observe you and imitate you; the influence is more subtle and more powerful. You create the opportunity, make an opening, bring into active play the force of your realisation, even without the knowledge of others; the others are only benefited by the invisible help that is lent to them. But you must be on your guard here too. You must not say, 1 will help others, so let me improve myself. There should not be any such spirit of barter or bargain. Confine yourself to your own business; how others are affected or not affected is not your concern. If you entertain that kind of idea, you invite the same vanity and egoism, by the back door. Yours should be like the blooming of a flower; it blooms out of its own joy and delight of self-fulfilment; in the process, by its very existence it spreads its perfume all around, fills the surroundings with its glad vibration, but that simply happens, it does not do all that purposely or intentionally. Even so the soul that perfects himself: the victory he wins for himself is contagious and extends automatically.
   I have said your ego is an illusion. Your I does not exist at all. There is nothing like separate, distinct individualities and individual fulfilment. The Divine alone exists and the Divine's Will. He is the single and unique and all-embracing reality. What then is the source of this variety and diversity of existence? What is the significance, if any, of the many individualities and personalities, their appearance and play on the world-stage?

08.03 - Death in the Forest, #Savitri, #Sri Aurobindo, #Integral Yoga
  Then the doomed husb and and the woman who knew
  Went with linked hands into that solemn world
  --
  But as he worked, his doom upon him came.
  The violent and hungry hounds of pain

08.28 - Prayer and Aspiration, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   What they must do is to get to an upper floor. And they must be given the key to open the door. The key is (1) a sufficiently sincere aspiration, or (2) a sufficiently intense prayer. I said or, but it may not be so; there are people who like the one and there are people who prefer the other. But in both magic power and one must know to use them.
   There are some who detest prayers. If they entered d their heart, they would see that it is pride, even worse than that vanity. There are people who have no aspiration, they try but they are not able to aspire. They are not able to aspire, because they have not the flame of the will, nor have they the flame of humility. Both are necessary. To change one's Karma one needs a great humility and a great will-power.

09.01 - Prayer and Aspiration, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   You have, for example, done a thing which you regret to have done. That has unfortunate consequences and upsets things, involving also other persons. You do not know the reaction of others, but as for yourself you wish that what has been done should turn to good and if a fault has been committed it should be admitted and made an occasion for a greater progress, a greater discipline and a new ascent towards the Divine, for opening a door towards a future that you want to be clearer, more true and more intense.
   Then, the thing gathers like a force and rushes forth, mounts like a great ascending movement, sometimes without being formulated in the least, without words, without expression, but like a flame.

09.01 - Towards the Black Void, #Savitri, #Sri Aurobindo, #Integral Yoga
  That speak the word of doom. Eternal Night
  In the dire beauty of an immortal face
  --
  Thyself a creature doomed like him to pass,
  Denying his soul death's calm and silent rest?

09.02 - Meditation, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The passive attitude is simply this: after having concentrated in the way I told you, to open yourself as one opens the door: imagine that in the centre of the heart there is a door, then you open the door and remain still and silent in expectation, Naturally, you may use any other similar image; for example, the image of a book that you open completely, a book with all the pages white, that is to say, very peaceful and then wait for what happens.
   These two attitudes are equally effective; you may adopt one or the other, according to the day, according to the occasion, according to the mood you feel disposed to. Or you may adopt one and hold to it if it is easier for you and if it is more advantageous.

09.02 - The Journey in Eternal Night and the Voice of the Darkness, #Savitri, #Sri Aurobindo, #Integral Yoga
  All stood as if a world were doomed to die
  And waited on the eternal silence' brink.
  --
  Beneath his steps, and fire is at his doors,
  And death prowls baying through the woods of life.

09.03 - The Psychic Being, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The psychic awakes slowly from its dazed condition and slowly it becomes aware that it is there for some reason and by choice. But the intensive mental education that one usually receives shuts out completely the psychic consciousness. Then a mass of circumstances, happenings of all kinds, emotions and sensations and various other things are needed to open the inner doors and to enable one to begin to rememberremember that one has come from another world, one has come for a very definite reason. If the psychic however had chanced to fall upon a little knowledge instead of falling into a world of ignorance, there could have been a quicker contact.
   There are not very many fully developed souls upon earth. Evidently those who have reached a certain culture, a certain growth, a certain individualisation have instinctively the tendency to come together and form groups. It is then that we come across in particular epochs and climes fully formed beings gathering together. But you must not believe that that gives in any way the exact measure of human culture and growth. That is only a spray of foam on the surface. Even among those who already form a selection, there is not perhaps one in a thousand who can be called truly an individual being, conscious of himself, united with his psychic being, governed by his inner law and therefore partially at least if not wholly free from external influences; because being a conscious entity when these influences come he sees them, those that seem to agree with his inner growth and normal development he accepts and those that contradict he rejects. And instead of being a chaos, or in any case a frightful mixture, he is an organised individual being, conscious of himself, moving in life, knowing where he wants to go and how to go.

09.09 - The Origin, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   You represent a little mass of agglomerate substance that forms your self. Enter into that and find the key. You cannot say: "That is beyond me, that is too great for me." Go within the little person and you will find the key that opens all the doors.
   You are That, you are in That.
  --
   You can turn the problem the other way round. The very moment you conceive and feel in one way or another, or even, to begin with, you admit that the Divine is within you and you are also within the Divine, that itself pushes the door a little, half-opens it. And if subsequently a great aspiration comes and an intense need to know and to be, then you can glide in. When you have glided in, you become conscious of what one is.
   There is only one thing to be found, not two.

09.11 - The Supramental Manifestation and World Change, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   There is no such truth. For, if you are logical, that is to say, with a little higher logic, how can you say that a thing repeats itself, since there are no two things, no two combinations, no two universal manifestations that are the same? The "sameness" could be only an appearance, not a fact. The mind sets up rigid laws, and when it does that, you do not cut yourself off from the apparent surface existence, for the surface, in a very obliging manner, seems to satisfy these laws. But that is an appearance, and it does cut you off from the creative Power of the Spirit, cut you off from the true Power of Grace. You can understand that if, by your aspiration and your attitude, you bring down a higher element, a new elementwhich now we may call the Supramentalinto the existing combinations, you can all on a sudden change their nature and then all these so-called necessary and inexorable laws become absurdities. It is you, with your conception, your attitude, your acceptance of certain so-called principles, it is yourself who shut the door against the possibility of what you call miracles. They are not miracles, if you know how they come about, but evidently for your consciousness they have the look of the miraculous.
   It is you who say with a logic that appears quite reasonable: "If I do this, necessarily this will happen," or "If I do not do this, this other thing will surely come about," and that is how you put, as it were, an iron curtain between yourself and the free action of the Grace.

10.01 - A Dream, #Writings In Bengali and Sanskrit, #Sri Aurobindo, #Integral Yoga
  At once Harimohon could see into the mans mind. He saw, as in an opulent city ravaged by a victorious enemy, innumerable terrible-looking demons and ogres who had entered into that brilliant intelligence, disturbing its peace and composure, plundering its happiness. The old man had quarrelled with his young son and turned him out; the sorrow of losing his beloved child had cowed down his spirit, but anger, pride and vanity had shut the door of his heart and were guarding it. Forgiveness had no entry there. Hearing calumnies against his own daughter he had driven her away and was lamenting over the cherished one he had lost. He knew that she was chaste but the fear of social censure and a feeling of shame coupled with his own arrogance and selfishness had put a curb on his affection. Frightened by the memory of a thousand sins the old man was trembling, but he did not have the courage or the strength to mend his evil ways. Now and then thoughts of death and of the other world came to him and filled him with terror. Harimohon saw also that from behind these morbid thoughts the hideous messenger of death was constantly peeping out and knocking at the door. Whenever this happened, the old mans heart sank and he frantically screamed with fear.
  Horrified by this sight Harimohon looked at the boy and exclaimed, Why, Keshta! I used to think this man the happiest of all! The boy replied, Just there lies my power. Tell me now which of the two is mightierthis Tinkari Sheel or Sri Krishna, the master of Vaikuntha? Look, Harimohon, I too have the police, sentinels, government, law, justice, I too can play the game of being a king; do you like this game? No, my child, answered Harimohon, it is a very cruel game. Why, do you like it? The boy laughed and declared, I like all sorts of games; I like to whip as well as to be whipped. Then he continued. You see, Harimohon, people like you look at the outward appearance of things and have not yet cultivated the subtle power of looking inside. Therefore you grumble that you are miserable and Tinkari is happy. This man has no material want; still, compared to you, how much more this millionaire is suffering! Can you guess why? Happiness is a state of mind, misery also is a state of mind. Both are only mind-created. He Who possesses nothing, whose only possessions are difficulties, even he, if he wills, can be greatly happy. But just as you cannot find happiness after spending your days in dry piety, and as you are always dwelling upon your miseries so too this man who spends his days in sins which give him no real pleasure is now thinking only of his miseries. All this is the fleeting happiness of virtue and the fleeting misery of vice, or the fleeting misery of virtue and the fleeting happiness of vice. There is no joy in this conflict. The image of the abode of bliss is with me: he who comes to me, falls in love with me, wants me, lays his demands on me, torments mehe alone can succeed in getting my image of bliss. Harimohon went on eagerly listening to these words of Sri Krishna. The boy continued, And look here, Harimohon, dry piety has lost its charm for you, but in spite of that you cannot give it up, habit4 binds you to it; you cannot even conquer this petty vanity of being pious. This old man, on the other hand, gets no joy from his sins, yet he too cannot abandon them because he is habituated to them, and is suffering hells own agonies in this life. These are the bonds of virtue and vice; fixed and rigid notions, born of ignorance, are the ropes of these bonds. But the sufferings of that old man are indeed a happy sign. They will do him good and soon liberate him.

10.01 - The Dream Twilight of the Ideal, #Savitri, #Sri Aurobindo, #Integral Yoga
  Her spirit, guilty of being, wandered doomed,
  Moving for ever through eternal Night.
  --
  Death is a stair, a door, a stumbling stride
  The soul must take to cross from birth to birth,

1.002 - The Heifer, #Quran, #unset, #Zen
  189. They ask you about the crescents. Say, “They are timetables for people, and for the Hajj.” It is not virtuous that you approach homes from their backs, but virtue is to be pious. So approach homes from their doors, and observe God, that you may succeed.
  190. And fight in the cause of God those who fight you, but do not commit aggression; God does not love the aggressors.

10.03 - The Debate of Love and Death, #Savitri, #Sri Aurobindo, #Integral Yoga
  Made error a door by which Truth could enter in,
  His plant of bliss watered with Sorrow's tears.
  --
  Yet Light is there; it stands at Nature's doors:
  It holds a torch to lead the traveller in.
  --
  It thrills with the drama of fate and tragic doom,
  It tears its food from sorrow and ecstasy,
  --
  A Lover leaning from his cloister's door
  Gathers the whole world into his single breast.
  --
  Two only are the doors of man's escape,
  Death of his body Matter's gate to peace,

10.04 - The Dream Twilight of the Earthly Real, #Savitri, #Sri Aurobindo, #Integral Yoga
  He has doomed all hearts to sorrow and desire,
  He has bound all life with his implacable laws;
  --
  In vain thou hast built the blind and doorless wall:
  Man's soul crosses through thee to Paradise,
  --
  If the chamber's door is even a little ajar,
  What then can hinder God from stealing in

1.004 - Women, #Quran, #unset, #Zen
  36. Worship God, and ascribe no partners to Him, and be good to the parents, and the relatives, and the orphans, and the poor, and the neighbor next door, and the distant neighbor, and the close associate, and the traveler, and your servants. God does not love the arrogant showoff.
  37. Those who are stingy, and exhort people to stinginess, and conceal what God has given them from His bounty. We have prepared for the disbelievers a disgraceful punishment.

1.007 - The Elevations, #Quran, #unset, #Zen
  40. Those who reject Our revelations and are too arrogant to uphold them—the doors of Heaven will not be opened for them, nor will they enter Paradise, until the camel passes through the eye of the needle. Thus We repay the guilty.
  41. For them is a couch of hell, and above them are sheets of fire. Thus We repay the wrongdoers.

1.00a - Introduction, #Magick Without Tears, #Aleister Crowley, #Philosophy
  If, however, you work at the Qabalah in the same way as I did myself, in season and out of season, you ought to get a very fair grasp of it in six months. I will now tell you what this method is: as I walked about, I made a point of attri buting everything I saw to its appropriate idea. I would walk out of the door of my house and reflect that door is Daleth, and house Beth; now the word "dob" is Hebrew for bear, and has the number 6, which refers to the Sun. Then you come to the fence of your property and that is Cheth number 8, number of Tarot Trump 7, which is the Chariot: so you begin to look about for your car. Then you come to the street and the first house you see is number 86, and that is Elohim, and it is built of red brick which reminds you of Mars and the Blasted Tower, and so on. As soon as this sort of work, which can be done in a quite lighthearted spirit, becomes habitual, you will find your mind running naturally in this direction, and will be surprised at your progress. Never let your mind wander from the fact that your Qabalah is not my Qabalah; a good many of the things which I have noted may be useful to you, but you must construct your own system so that it is a living weapon in your hand.
  I think I am fair if I say that the first step on the Qabalah which may be called success, is when you make an actual discovery which throws light on some problem which has been troubling you. A quarter of a century ago I was in New Orleans, and was very puzzled about my immediate course of action; in fact I may say I was very much distressed. There seemed literally nothing that I could do, so I bethought myself that I had better invoke Mercury. As soon as I got into the appropriate frame of mind, it naturally occurred to me, with a sort of joy, "But I am Mercury." I put it into Latin Mercurius sum, and suddenly something struck me, a sort of nameless reaction which said: "That's not quite right." Like a flash it came to me to put it into Greek, which gave me "' " and adding that up rapidly, I got the number 418, with all the marvellous correspondences which had been so abundantly useful to me in the past (See Equinox of the Gods, p. 138). My troubles disappeared like a flash of lightning.

1.00b - INTRODUCTION, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  within these all too human limits, they are doomed to the perpetual stultification of
  their best efforts. From the material they have chosen to consider, no mind, however

1.00c - DIVISION C - THE ETHERIC BODY AND PRANA, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
  We have dealt with the functional and organic ills of the etheric, giving certain indications for the extension of the concept to other realms than the purely human. In the human kingdom lies the key, but the turning of that key opens up a door to a wider interpretation as it admits one into the mysteries of nature. Though that key has to be turned seven times, yet even one turn reveals untold avenues of eventual comprehension. [xlviii]47, [xlix]48
  [110]

1.00e - DIVISION E - MOTION ON THE PHYSICAL AND ASTRAL PLANES, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
  We can take up this matter of the centres along three lines. Much has been written and discussed anent the centres, and much mystery exists which has aroused the curiosity of the ignorant, and has tempted many to meddle with that which does not concern them. I seek to elucidate somewhat and to give a new angle of vision to [162] the study of these abstruse matters. I do not in any way intend to take up the subject from such an angle as to convey rules and information that will enable a man to vivify these centres and bring them into play. I sound here a solemn word of warning. Let a man apply himself to a life of high altruism, to a discipline that will refine and bring his lower vehicles into subjection, and to a strenuous endeavor to purify and control his sheaths. When he has done this and has both raised and stabilised his vibration, he will find that the development and functioning of the centres has pursued a parallel course, and that (apart from his active participation) the work has proceeded along the desired lines. Much danger and dire calamity attends the man who arouses these centres by unlawful methods, and who experiments with the fires of his body without the needed technical knowledge. He may, by his efforts, succeed in arousing the fires and in intensifying the action of the centres, but he will pay the price of ignorance in the destruction of matter, in the burning of bodily or brain tissue, in the development of insanity, and in opening the door to currents and forces, undesirable and destructive. It is not the part of a coward, in these matters concerning the subjective life, to move with caution and with care; it is the part of discretion. The aspirant, therefore, has three things to do:
  1. Purify, discipline and transmute his threefold lower nature.

1.00 - Main, #The Book of Certitude, #Baha u llah, #Baha i
  Amongst the people is he who seateth himself amid the sandals by the door whilst coveting in his heart the seat of honour. Say: What manner of man art thou, O vain and heedless one, who wouldst appear as other than thou art? And among the people is he who layeth claim to inner knowledge, and still deeper knowledge concealed within this knowledge. Say:
  Thou speakest false! By God! What thou dost possess is naught but husks which We have left to thee as bones are left to dogs. By the righteousness of the one true God! Were anyone to wash the feet of all mankind, and were he to worship God in the forests, valleys, and mountains, upon high hills and lofty peaks, to leave no rock or tree, no clod of earth, but was a witness to his worship-yet, should the fragrance of My good pleasure not be inhaled from him, his works would never be acceptable unto God. Thus hath it been decreed by Him Who is the Lord of all. How many a man hath secluded himself in the climes of India, denied himself the things that God hath decreed as lawful, imposed upon himself austerities and mortifications, and hath not been remembered by God, the Revealer of Verses. Make not your deeds as snares wherewith to entrap the object of your aspiration, and deprive not yourselves of this Ultimate Objective for which have ever yearned all such as have drawn nigh unto God. Say: The very life of all deeds is My good pleasure, and all things depend upon Mine acceptance. Read ye the Tablets that ye may know what hath been purposed in the Books of God, the All-Glorious, the Ever-Bounteous. He who attaineth to My love hath title to a throne of gold, to sit thereon in honour over all the world; he who is deprived thereof, though he sit upon the dust, that dust would seek refuge with God, the Lord of all Religions.

1.00 - PREFACE - DESCENSUS AD INFERNOS, #Maps of Meaning, #Jordan Peterson, #Psychology
  others were doomed to misery? Why were the forces of NATO and the Soviet Union continually at each
  others throats? How was it possible for people to act the way the Nazis had, during World War Two?
  --
  cape. So I took him at his word. He led me outside the gym doors, and out into the prison yard, talking
  quietly but reasonably about something innocuous (I dont recall what) all the while. I kept glancing back
  hopefully at the open doors behind us as we got further and further away. Finally my supervisor appeared,
  and motioned me back. We left the bearded prisoner, and went to a private office. The psychologist told me
  --
  running through the parked cars, opening one door, crawling across the front seat, opening the other,
  moving to the next. The doors on one car suddenly slammed shut. I was in the passenger seat. The car
  started to move by itself. A voice said harshly, there is no way out of here. I was on a journey, going
  --
  opposition are doomed to misery and eventual dissolution.
  I learned that the meanings of the most profound substrata of belief systems can be rendered explicitly

1.00 - PRELUDE AT THE THEATRE, #Faust, #Johann Wolfgang von Goethe, #Poetry
  And as for bread, around a baker's door, in famine,
  To get a ticket break their necks almost.

1.00 - The Constitution of the Human Being, #Theosophy, #Alice Bailey, #Occultism
  The thought thus expressed by Goe the directs attention to three kinds of things. First, the objects concerning which information continually flows to man through the doors of his senses, those that he touches, smells, tastes, hears, and sees. Second, the impressions which these make on him, and which record themselves as his pleasure and displeasure, his
   p. 11

1.012 - Joseph, #Quran, #unset, #Zen
  23. She in whose house he was living tried to seduce him. She shut the doors, and said, “I am yours.” He said, “God forbid! He is my Lord. He has given me a good home. Sinners never succeed.”
  24. She desired him, and he desired her, had he not seen the proof of his Lord. It was thus that We diverted evil and indecency away from him. He was one of Our loyal servants.
  25. As they raced towards the door, she tore his shirt from behind. At the door, they ran into her husband. She said, “What is the penalty for him who desired to dishonor your wife, except imprisonment or a painful punishment?”
  26. He said, “It was she who tried to seduce me.” A witness from her household suggested: “If his shirt is torn from the front: then she has told the truth, and he is the liar.

1.015 - The Rock, #Quran, #unset, #Zen
  44. “It has seven doors; for each door is an assigned class.”
  45. But the righteous will be in gardens with springs.

1.017 - The Night Journey, #Quran, #unset, #Zen
  102. He said, “You know that none sent these down except the Lord of the heavens and the earth—eye openers; and I think that you, Pharaoh, are doomed.”
  103. He resolved to scare them off the land, but We drowned him, and those with him, altogether.

1.01 - An Accomplished Westerner, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Nonetheless, he earned his Bachelor of Arts degree, only to fail to attend the graduation ceremony, as if that were enough of that. In the same casual way, he took the celebrated Indian Civil Service examination, which would have opened the doors of the government of India to him among the ranks of the British administrators; he passed brilliantly, but neglected to appear for the horsemanship test,
  going for a walk that day insteadof trotting at Woolwich, and was consequently disqualified. This time the Senior Tutor of Cambridge was moved to write to the authorities: "That a man of this calibre should be lost to the Indian government merely because he failed to sit on a horse or did not keep an appointment appears to me, I confess, a piece of official short-sightedness which it would be hard to surpass. . . . He has had a very hard and anxious time of it for the last two years. Supplies from home have almost entirely failed, and he has had to keep his two brothers as well as himself. . . . I have several times written to his father on his behalf, but for the most part unsuccessfully. It is only lately that I managed to extract from him enough to pay some tradesmen who would otherwise have put his son into the County Court."10 The tutor's pleading would be in vain; the Colonial Office was convinced that Sri Aurobindo was dangerous.

1.01 - Archetypes of the Collective Unconscious, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  shadow. The shadow is a tight passage, a narrow door, whose
  painful constriction no one is spared who goes down to the deep
  --
  one is. For what comes after the door is, surprisingly enough, a
  boundless expanse full of unprecedented uncertainty, with
  --
  we step through the door of the shadow we discover with terror
  that we are the objects of unseen factors. To know this is de-
  --
  the help of the black magician." At that moment the door
  opened and in came another old man exactly like the first, ex-

1.01 - BOOK THE FIRST, #Metamorphoses, #Ovid, #Poetry
  Thus, when conspiring traytors dar'd to doom
  The fall of Caesar, and in him of Rome,
  --
  I enter'd his unhospitable door.
  Just at my entrance, I display'd the sign
  --
  Bear down the damms, and open ev'ry door.
  The floods, by Nature enemies to land,

1.01 - DOWN THE RABBIT-HOLE, #Alice in Wonderland, #Lewis Carroll, #Fiction
  She found herself in a long, low hall, which was lit up by a row of lamps hanging from the roof. There were doors all 'round the hall, but they were all locked; and when Alice had been all the way down one side and up the other, trying every door, she walked sadly down the middle, wondering how she was ever to get out again.
  Suddenly she came upon a little table, all made of solid glass. There was nothing on it but a tiny golden key, and Alice's first idea was that this might belong to one of the doors of the hall; but, alas! either the locks were too large, or the key was too small, but, at any rate, it would not open any of them. However, on the second time 'round, she came upon a low curtain she had not noticed before, and behind it was a little door about fifteen inches high. She tried the little golden key in the lock, and to her great delight, it fitted!
  Alice opened the door and found that it led into a small passage, not much larger than a rat-hole; she knelt down and looked along the passage into the loveliest garden you ever saw. How she longed to get out of that dark hall and wander about among those beds of bright flowers and those cool fountains, but she could not even get her head through the doorway. "Oh," said Alice, "how I wish I could shut up like a telescope!
  I think I could, if I only knew how to begin."
  --
  And so it was indeed! She was now only ten inches high, and her face brightened up at the thought that she was now the right size for going through the little door into that lovely garden.
  After awhile, finding that nothing more happened, she decided on going into the garden at once; but, alas for poor Alice! When she got to the door, she found she had forgotten the little golden key, and when she went back to the table for it, she found she could not possibly reach it: she could see it quite plainly through the glass and she tried her best to climb up one of the legs of the table, but it was too slippery, and when she had tired herself out with trying, the poor little thing sat down and cried.
  "Come, there's no use in crying like that!" said Alice to herself rather sharply. "I advise you to leave off this minute!" She generally gave herself very good advice (though she very seldom followed it), and sometimes she scolded herself so severely as to bring tears into her eyes.
  --
  Alice, "and if it makes me grow larger, I can reach the key; and if it makes me grow smaller, I can creep under the door: so either way I'll get into the garden, and I don't care which happens!"
  She ate a little bit and said anxiously to herself, "Which way? Which way?" holding her hand on the top of her head to feel which way she was growing; and she was quite surprised to find that she remained the same size. So she set to work and very soon finished off the cake.

1.01 - Economy, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  Laplander in his skin dress, and in a skin bag which he puts over his head and shoulders, will sleep night after night on the snowin a degree of cold which would extinguish the life of one exposed to it in any woollen clothing. He had seen them asleep thus. Yet he adds, They are not hardier than other people. But, probably, man did not live long on the earth without discovering the convenience which there is in a house, the domestic comforts, which phrase may have originally signified the satisfactions of the house more than of the family; though these must be extremely partial and occasional in those climates where the house is associated in our thoughts with winter or the rainy season chiefly, and two thirds of the year, except for a parasol, is unnecessary. In our climate, in the summer, it was formerly almost solely a covering at night. In the Indian gazettes a wigwam was the symbol of a days march, and a row of them cut or painted on the bark of a tree signified that so many times they had camped. Man was not made so large limbed and robust but that he must seek to narrow his world, and wall in a space such as fitted him. He was at first bare and out of doors; but though this was pleasant enough in serene and warm weather, by daylight, the rainy season and the winter, to say nothing of the torrid sun, would perhaps have nipped his race in the bud if he had not made haste to clo the himself with the shelter of a house. Adam and Eve, according to the fable, wore the bower before other clothes.
  Man wanted a home, a place of warmth, or comfort, first of physical warmth, then the warmth of the affections.
  We may imagine a time when, in the infancy of the human race, some enterprising mortal crept into a hollow in a rock for shelter. Every child begins the world again, to some extent, and loves to stay out doors, even in wet and cold. It plays house, as well as horse, having an instinct for it. Who does not remember the interest with which when young he looked at shelving rocks, or any approach to a cave? It was the natural yearning of that portion of our most primitive ancestor which still survived in us. From the cave we have advanced to roofs of palm leaves, of bark and boughs, of linen woven and stretched, of grass and straw, of boards and shingles, of stones and tiles. At last, we know not what it is to live in the open air, and our lives are domestic in more senses than we think. From the hearth to the field is a great distance. It would be well perhaps if we were to spend more of our days and nights without any obstruction between us and the celestial bodies, if the poet did not speak so much from under a roof, or the saint dwell there so long. Birds do not sing in caves, nor do doves cherish their innocence in dovecots.
  However, if one designs to construct a dwelling house, it behooves him to exercise a little Yankee shrewdness, lest after all he find himself in a workhouse, a labyrinth without a clue, a museum, an almshouse, a prison, or a splendid mausoleum instead. Consider first how slight a shelter is absolutely necessary. I have seen Penobscot Indians, in this town, living in tents of thin cotton cloth, while the snow was nearly a foot deep around them, and I thought that they would be glad to have it deeper to keep out the wind. Formerly, when how to get my living honestly, with freedom left for my proper pursuits, was a question which vexed me even more than it does now, for unfortunately I am become somewhat callous, I used to see a large box by the railroad, six feet long by three wide, in which the laborers locked up their tools at night, and it suggested to me that every man who was hard pushed might get such a one for a dollar, and, having bored a few auger holes in it, to admit the air at least, get into it when it rained and at night, and hook down the lid, and so have freedom in his love, and in his soul be free. This did not appear the worst, nor by any means a despicable alternative. You could sit up as late as you pleased, and, whenever you got up, go abroad without any landlord or house-lord dogging you for rent. Many a man is harassed to death to pay the rent of a larger and more luxurious box who would not have frozen to death in such a box as this. I am far from jesting. Economy is a subject which admits of being treated with levity, but it cannot so be disposed of. A comfortable house for a rude and hardy race, that lived mostly out of doors, was once made here almost entirely of such materials as Nature furnished ready to their hands. Gookin, who was superintendent of the Indians subject to the Massachusetts Colony, writing in 1674, says, The best of their houses are covered very neatly, tight and warm, with barks of trees, slipped from their bodies at those seasons when the sap is up, and made into great flakes, with pressure of weighty timber, when they are green.... The meaner sort are covered with mats which they make of a kind of bulrush, and are also indifferently tight and warm, but not so good as the former.... Some I have seen, sixty or a hundred feet long and thirty feet broad.... I have often lodged in their wigwams, and found them as warm as the best English houses. He adds, that they were commonly carpeted and lined within with well-wrought embroidered mats, and were furnished with various utensils. The Indians had advanced so far as to regulate the effect of the wind by a mat suspended over the hole in the roof and moved by a string. Such a lodge was in the first instance constructed in a day or two at most, and taken down and put up in a few hours; and every family owned one, or its apartment in one.
  In the savage state every family owns a shelter as good as the best, and sufficient for its coarser and simpler wants; but I think that I speak within bounds when I say that, though the birds of the air have their nests, and the foxes their holes, and the savages their wigwams, in modern civilized society not more than one half the families own a shelter. In the large towns and cities, where civilization especially prevails, the number of those who own a shelter is a very small fraction of the whole. The rest pay an annual tax for this outside garment of all, become indispensable summer and winter, which would buy a village of Indian wigwams, but now helps to keep them poor as long as they live. I do not mean to insist here on the disadvantage of hiring compared with owning, but it is evident that the savage owns his shelter because it costs so little, while the civilized man hires his commonly because he cannot afford to own it; nor can he, in the long run, any better afford to hire. But, answers one, by merely paying this tax the poor civilized man secures an abode which is a palace compared with the savages. An annual rent of from twenty-five to a hundred dollars, these are the country rates, entitles him to the benefit of the improvements of centuries, spacious apartments, clean paint and paper, Rumford fireplace, back plastering, Venetian blinds, copper pump, spring lock, a commodious cellar, and many other things. But how happens it that he who is said to enjoy these things is so commonly a
  --
  To know this I should not need to look farther than to the shanties which every where border our railroads, that last improvement in civilization; where I see in my daily walks human beings living in sties, and all winter with an open door, for the sake of light, without any visible, often imaginable, wood pile, and the forms of both old and young are permanently contracted by the long habit of shrinking from cold and misery, and the development of all their limbs and faculties is checked. It certainly is fair to look at that class by whose labor the works which distinguish this generation are accomplished. Such too, to a greater or less extent, is the condition of the operatives of every denomination in England, which is the great workhouse of the world. Or I could refer you to Ireland, which is marked as one of the white or enlightened spots on the map. Contrast the physical condition of the Irish with that of the North American Indian, or the South Sea
  Islander, or any other savage race before it was degraded by contact with the civilized man. Yet I have no doubt that that peoples rulers are as wise as the average of civilized rulers. Their condition only proves what squalidness may consist with civilization. I hardly need refer now to the laborers in our Southern States who produce the staple exports of this country, and are themselves a staple production of the
  --
  The man who independently plucked the fruits when he was hungry is become a farmer; and he who stood under a tree for shelter, a housekeeper. We now no longer camp as for a night, but have settled down on earth and forgotten heaven. We have adopted Christianity merely as an improved method of _agri_-culture. We have built for this world a family mansion, and for the next a family tomb. The best works of art are the expression of mans struggle to free himself from this condition, but the effect of our art is merely to make this low state comfortable and that higher state to be forgotten. There is actually no place in this village for a work of _fine_ art, if any had come down to us, to stand, for our lives, our houses and streets, furnish no proper pedestal for it. There is not a nail to hang a picture on, nor a shelf to receive the bust of a hero or a saint. When I consider how our houses are built and paid for, or not paid for, and their internal economy managed and sustained, I wonder that the floor does not give way under the visitor while he is admiring the gewgaws upon the mantel-piece, and let him through into the cellar, to some solid and honest though earthy foundation. I cannot but perceive that this so called rich and refined life is a thing jumped at, and I do not get on in the enjoyment of the _fine_ arts which adorn it, my attention being wholly occupied with the jump; for I remember that the greatest genuine leap, due to human muscles alone, on record, is that of certain wandering Arabs, who are said to have cleared twenty-five feet on level ground. Without factitious support, man is sure to come to earth again beyond that distance. The first question which I am tempted to put to the proprietor of such great impropriety is, Who bolsters you? Are you one of the ninety-seven who fail, or of the three who succeed? Answer me these questions, and then perhaps I may look at your bawbles and find them ornamental. The cart before the horse is neither beautiful nor useful. Before we can adorn our houses with beautiful objects the walls must be stripped, and our lives must be stripped, and beautiful housekeeping and beautiful living be laid for a foundation: now, a taste for the beautiful is most cultivated out of doors, where there is no house and no housekeeper.
  Old Johnson, in his Wonder-Working Providence, speaking of the first settlers of this town, with whom he was contemporary, tells us that
  --
  By the middle of April, for I made no haste in my work, but rather made the most of it, my house was framed and ready for the raising. I had already bought the shanty of James Collins, an Irishman who worked on the Fitchburg Railroad, for boards. James Collins shanty was considered an uncommonly fine one. When I called to see it he was not at home. I walked about the outside, at first unobserved from within, the window was so deep and high. It was of small dimensions, with a peaked cottage roof, and not much else to be seen, the dirt being raised five feet all around as if it were a compost heap. The roof was the soundest part, though a good deal warped and made brittle by the sun. door-sill there was none, but a perennial passage for the hens under the door board. Mrs. C. came to the door and asked me to view it from the inside. The hens were driven in by my approach. It was dark, and had a dirt floor for the most part, dank, clammy, and aguish, only here a board and there a board which would not bear removal. She lighted a lamp to show me the inside of the roof and the walls, and also that the board floor extended under the bed, warning me not to step into the cellar, a sort of dust hole two feet deep. In her own words, they were good boards overhead, good boards all around, and a good window,of two whole squares originally, only the cat had passed out that way lately. There was a stove, a bed, and a place to sit, an infant in the house where it was born, a silk parasol, gilt-framed looking-glass, and a patent new coffee mill nailed to an oak sapling, all told. The bargain was soon concluded, for James had in the meanwhile returned. I to pay four dollars and twenty-five cents to-night, he to vacate at five to-morrow morning, selling to nobody else meanwhile: I to take possession at six. It were well, he said, to be there early, and anticipate certain indistinct but wholly unjust claims on the score of ground rent and fuel. This he assured me was the only encumbrance. At six I passed him and his family on the road. One large bundle held their all,bed, coffee-mill, looking-glass, hens,all but the cat, she took to the woods and became a wild cat, and, as I learned afterward, trod in a trap set for woodchucks, and so became a dead cat at last.
  I took down this dwelling the same morning, drawing the nails, and removed it to the pond side by small cartloads, spreading the boards on the grass there to bleach and warp back again in the sun. One early thrush gave me a note or two as I drove along the woodl and path. I was informed treacherously by a young Patrick that neighbor Seeley, an
  --
  At length, in the beginning of May, with the help of some of my acquaintances, rather to improve so good an occasion for neighborliness than from any necessity, I set up the frame of my house. No man was ever more honored in the character of his raisers than I. They are destined, I trust, to assist at the raising of loftier structures one day. I began to occupy my house on the 4th of July, as soon as it was boarded and roofed, for the boards were carefully feather-edged and lapped, so that it was perfectly impervious to rain; but before boarding I laid the foundation of a chimney at one end, bringing two cartloads of stones up the hill from the pond in my arms. I built the chimney after my hoeing in the fall, before a fire became necessary for warmth, doing my cooking in the mean while out of doors on the ground, early in the morning: which mode I still think is in some respects more convenient and agreeable than the usual one. When it stormed before my bread was baked, I fixed a few boards over the fire, and sat under them to watch my loaf, and passed some pleasant hours in that way. In those days, when my hands were much employed, I read but little, but the least scraps of paper which lay on the ground, my holder, or tablecloth, afforded me as much entertainment, in fact answered the same purpose as the Iliad.
  It would be worth the while to build still more deliberately than I did, considering, for instance, what foundation a door, a window, a cellar, a garret, have in the nature of man, and perchance never raising any superstructure until we found a better reason for it than our temporal necessities even. There is some of the same fitness in a mans building his own house that there is in a birds building its own nest. Who knows but if men constructed their dwellings with their own hands, and provided food for themselves and families simply and honestly enough, the poetic faculty would be universally developed, as birds universally sing when they are so engaged? But alas! we do like cowbirds and cuckoos, which lay their eggs in nests which other birds have built, and cheer no traveller with their chattering and unmusical notes. Shall we forever resign the pleasure of construction to the carpenter? What does architecture amount to in the experience of the mass of men? I never in all my walks came across a man engaged in so simple and natural an occupation as building his house. We belong to the community. It is not the tailor alone who is the ninth part of a man; it is as much the preacher, and the merchant, and the farmer.
  Where is this division of labor to end? and what object does it finally serve? No doubt another _may_ also think for me; but it is not therefore desirable that he should do so to the exclusion of my thinking for myself.
  --
  I have thus a tight shingled and plastered house, ten feet wide by fifteen long, and eight-feet posts, with a garret and a closet, a large window on each side, two trap doors, one door at the end, and a brick fireplace opposite. The exact cost of my house, paying the usual price for such materials as I used, but not counting the work, all of which was done by myself, was as follows; and I give the details because very few are able to tell exactly what their houses cost, and fewer still, if any, the separate cost of the various materials which compose them:
    Boards.......................... $ 8.03, mostly shanty boards.
  --
  Bread I at first made of pure Indian meal and salt, genuine hoe-cakes, which I baked before my fire out of doors on a shingle or the end of a stick of timber sawed off in building my house; but it was wont to get smoked and to have a piny flavor. I tried flour also; but have at last found a mixture of rye and Indian meal most convenient and agreeable.
  In cold weather it was no little amusement to bake several small loaves of this in succession, tending and turning them as carefully as an
  --
  I have no gazers to shut out but the sun and moon, and I am willing that they should look in. The moon will not sour milk nor taint meat of mine, nor will the sun injure my furniture or fade my carpet, and if he is sometimes too warm a friend, I find it still better economy to retreat behind some curtain which nature has provided, than to add a single item to the details of housekeeping. A lady once offered me a mat, but as I had no room to spare within the house, nor time to spare within or without to shake it, I declined it, preferring to wipe my feet on the sod before my door. It is best to avoid the beginnings of evil.
  Not long since I was present at the auction of a deacons effects, for his life had not been ineffectual:

1.01 - Fundamental Considerations, #The Ever-Present Origin, #Jean Gebser, #Integral
  We shall therefore beginwith the evidence and not with idealistic constructions; in the face of present-day weapons of annihilation, such constructions have less chance of survival than ever before. But as we shall see, weapons and nuclear fission are not the only realities to be dealt with; spiritual reality in its intensified form is also becoming effectual and real. This new spiritual reality is without question our only security that the threat of material destruction can be averted. Its realization alone seems able to guarantee mans continuing existence in the face of the powers of technology, rationality, and chaotic emotion. If our consciousness, that is, the individual persons awareness, vigilance, and clarity of vision, cannot master the new reality and make possible its realization, then the prophets of doom will have been correct. Other alternatives are an illusion; consequently, great demands are placed on us, and each one of us have been given a grave responsibility, not merely to survey but to actually traverse the path opening before us.
  There are surely enough historical instances of the catastrophic downfall of entire peoples and cultures. Such declines were triggered by the collision of deficient and exhausted attitudes that were insufficient for continuance with those more recent, more intense and, in some respects, superior. One such occurrence vividly exemplifies the decisive nature of such crises: the collision of the magical, mythical, and unperspectival culture of the Central American Aztecs with the rational-technological, perspectival attitude of the sixteenthcentury Spanish conquistadors. A description of this event can be found in the Aztec chronicle of Frey Bernardino de Sahagun, written eight years after Cortez conquest of Mexico on the basis of Aztec accounts. The following excerpt forms the beginning of the thirteenth chapter of the chronicle which describes the conquest of Mexico City:

1.01 - How is Knowledge Of The Higher Worlds Attained?, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
   shown in their childhood by subsequent students of higher knowledge is well known to the experienced in these matters. There are children who look up with religious awe to those whom they venerate. For such people they have a respect which forbids them, even in the deepest recess of their heart, to harbor any thought of criticism or opposition. Such children grow up into young men and women who feel happy when they are able to look up to anything that fills them with veneration. From the ranks of such children are recruited many students of higher knowledge. Have you ever paused outside the door of some venerated person, and have you, on this your first visit, felt a religious awe as you pressed on the handle to enter the room which for you is a holy place? If so, a feeling has been manifested within you which may be the germ of your future adherence to the path of knowledge. It is a blessing for every human being in process of development to have such feelings upon which to build. Only it must not be thought that this disposition leads to submissiveness and slavery. What was once a childlike veneration for persons becomes, later, a veneration for truth and knowledge.
   p. 7

1.01 - MASTER AND DISCIPLE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  On the way back to Sri Ramakrishna's room the two friends talked. Sidhu told M. that the temple garden had been founded by Rani Rasmani. He said that God was worshipped there daily as Kali, Krishna, and Siva, and that within the gates sadhus and beggars were fed. When they reached Sri Ramakrishna's door again, they found it shut, and Brinde, the Maid, standing outside. M., who had been trained in English manners and would not enter a room without permission, asked her, "Is the holy man in?" Brinde replied, "Yes he's in the room."
  M: "How long has he lived here?"
  --
  Incense had just been burnt and all the doors were shut. As he entered, M. with folded hands saluted the Master. Then, at the Master's bidding, he and Sidhu sat on the floor.
  Sri Ramakrishna asked them: "Where do you live? What is your occupation? Why have you come to Baranagore?" M. answered the questions, but he noticed that now and then the Master seemed to become absent-minded. Later he learnt that this mood is called bhava, ecstasy. It is like the state of the angler who has been sitting with his rod: the fish comes and swallows the bait, and the float begins to tremble; the angler is on the alert; he grips the rod and watches the float steadily and eagerly; he will not speak to anyone. Such was the state of Sri Ramakrishna's mind. Later M. heard, and himself noticed, that Sri Ramakrishna would often go into this mood after dusk, sometimes becoming totally unconscious of the outer world.

1.01 - MAXIMS AND MISSILES, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  Antisemite's door).
  The perfect woman perpetrates literature as if it were a petty vice: as

1.01 - Meeting the Master - Authors first meeting, December 1918, #Evening Talks With Sri Aurobindo, #unset, #Zen
   I had an introduction to Sj. V. V. S. Aiyar who was then staying at Pondicherry. It was in December 1918 that I reached Pondicherry. I did not stay long with Mr. Aiyar. I took up my bundle of books mainly the Arya and went to No. 41, Rue Franois Martin, the Arya office, which was also Sri Aurobindo's residence. The house looked a little queer, on the right side, as one entered, were a few plantain trees and by their side a heap of broken tiles. On the left, at the edge of the open courtyard, four doors giving entrance to four rooms were seen. The verandah outside was wide. It was about eight in the morning. The time for meeting Sri Aurobindo was fixed at three o'clock in the afternoon. I waited all the time in the house, occasionally chatting with the two inmates who were there.
   Sri Aurobindo was sitting in a wooden chair behind a small table covered with an indigo-blue cloth in the verandah upstairs when I went up to meet him. I felt a spiritual light surrounding his face. His look was penetrating. He had known me by my correspondence. I reminded him about my brother having met him at Baroda; he had not forgotten him. Then I informed him that our group was now ready to start revolutionary activity. It had taken us about eleven years to get organised.

1.01 - Newtonian and Bergsonian Time, #Cybernetics, or Control and Communication in the Animal and the Machine, #Norbert Wiener, #Cybernetics
  the present automaton opens doors by means of photocells, or
  points guns to the place at which a radar beam picks up an air-

1.01 - On knowledge of the soul, and how knowledge of the soul is the key to the knowledge of God., #The Alchemy of Happiness, #Al-Ghazali, #Sufism
  O seeker after the divine mysteries! know thou that the door to the knowledge of God will be opened to a man first of all, when he knows his own soul, and understands the truth about his own spirit, according as it has been revealed, "he who knows himself knows his Lord also." And God proclaims in his holy book: "We will display our miracles in the different countries of the world, till it shall be demonstrated to them that the Koran is the truth,"1 that is, let us show men in the visible world, and in their own souls, the wonderfulness of our works and the perfection of our power, that they may learn to know that the Lord God is Almighty and true, and that everything else besides is vanity.
  O seeker of the mysteries! since there is nothing nearer to thee than thyself, and that still with thy soul alone, thou canst not discriminate anything, and art impotent to find out and know thyself, in what way canst thou become acquainted with anything else, and with that which is even separate from thyself? And how should'st thou be able to comprehend God, who in his nature cannot be comprehended, [14] and of whose absolute essence it is not possible to give thee any explanation. If thou should'st say, "I perfectly know myself," we reply, that we have no doubt that what you are acquainted with is your own hand and foot, with your eye and mouth, and animals even have this kind of knowledge. You know also that if you are hungry, your stomach craves food, and that if you are cold, you desire clothing; but other animals also understand these things.
  However, that knowledge of the soul which leads to the knowledge of God, is not of this kind. The knowledge which you need to possess is, to know what you are; how you are created; whence you are; for what you are here; whither you are going; in what your happiness consists, and what you must do to secure it; in what your misery consists, and what you must do to avoid it. And further, your internal qualities are distributed into animal, ferocious, demoniacal and angelic qualities. You need to know, therefore, what qualities predominate in your character, and in the predominance of which your true happiness consists. If your qualities are chiefly animal, the essence of which is to eat and drink, you will day and night seek after these things. If your qualities are of the ferocious kind, the essence of which is to tear and rend, to injure and destroy, you will act accordingly. If you are endowed chiefly with the qualities of devils, which consist in evil machinations, deceit and delusion, then you should know and be aware of it, that you may turn towards the path of perfection. And if you possess angelic qualities, whose nature it is to worship God in sincerity and continually to await the vision of His beauty, then like them you should unceasingly, resting neither day or night, be zealous and strive that you may become worthy of the vision of the Lord. For know, O student of the mysteries! that man was created to stand at the door of service in frailty and weakness, [15] and wait for the opening of the door of spiritual union, and for the vision of beauty, as God declares in his holy word: "I have not created the genii and men except that they should worship me."1
  These qualities, whether animal, or ferocious or demoniacal have been bestowed upon man, that by their means the body might be adapted to be a vehicle for the spirit, and that the spirit, by means of the body which is its vehicle, while herein this temporary home of earth, might seek after the knowledge and love of God, as the huntsman would seek to make the phœnix and the griffin his prey. Then, when it leaves this strange land for the region of spiritual friendship, it shall be worthy to partake of the mystery contained in the invitation, "enter in peace, O believers!"2 and which is in the homage, "Peace is the word they shall hear from the merciful Lord."3 People in general suppose that this refers to Paradise. Woe to him who has no portion in this knowledge! There is great danger in his path. The way of faith is veiled from his eyes.
  --
  If you desire, inquirer for the way, with thankfulness for these mercies, to obtain eternal happiness in the future mansions, the heart must enthrone itself like a sovereign in its capital, the body, must stand at the door of service and direct its prayers to the gate of eternal truth, seeking [20] for the beauty of the divinity. It must take reason for its vizier, desire for its standard bearer, anger to be the superintendent of the city, and taking the senses of reason as its spies, it must make each one of them responsible in its sphere. The perceptive faculties which are foremost in the brain, it must make to be chiefs of the spies, that they may convey to the spies notices of what occurs in the world. The faculty of memory, which is next in order in the brain, it must use as a receptacle in which it may treasure up whatever is noticed by the spies, and, as occasion requires, may inform reason, the vizier. The vizier, in accordance with the information received, will administer the kingdom. When he sees any one of the soldiers revolting and following his own passions, he will represent it to the sovereign, that he may be controlled and conquered. He must not, however, be destroyed, for each one of us has received, from his original country, a definite commission, and in that case this service must remain unfulfilled. But, alas! if the heart should swerve from its sovereignty, and not make use of reason as its vizier, and should be reduced by the standard bearer, desire, and the superintendent, anger, all the forces would then follow in the train of desire and anger, the kingdom would fall into disorder, and everlasting ruin would be the result....
  If you inquire, O student! how it is known that the heart of man has been created in accordance with the qualities of angels, seeing that the most of the qualities and attributes of angels are foreign to it, I reply, you know that there is not, in truth, any creature on the face of the earth more noble than man, and that it belongs to the dignity and perfection of every creature, to work out perseveringly that service for which it was created. The ass, for instance, was created to bear burdens. If he carries his load well, without stumbling or falling, or if he does not throw off his load, his qualities are in perfection, and his service is accepted. The horse was designed also for war [21] and military expeditions, and has strength to carry burdens. If he performs his duty well, in time of war, in running, fleeing and going to meet the enemy, his service is accepted, and he will be treated with attention in his accoutrements, grooming and feeding. But if he performs his service imperfectly, a pack saddle will be put on his back, as on the ass, from day to day he will be employed as a beast of burden, and he will be carelessly and deficiently provided with food, and poorly taken care of.

1.01 - On renunciation of the world, #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
  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.
  The man who renounces the world from fear is like burning incense, that begins with fragrance but ends in smoke. He who leaves the world through hope of reward is like a millstone, that always moves in the same way.3 But he who withdraws from the world out of love for God has obtained fire at the very outset; and, like fire set to fuel, it soon kindles a larger fire.

1.01 - Tara the Divine, #Tara - The Feminine Divine, #unset, #Zen
  asked us to close the door and said, "Look at my
  shrine!" In fact, something extraordinary had
  --
   Seven eyes: She sees reality through the three doors
  of liberation (emptiness, absence of characteristics,

1.01 - THAT ARE THOU, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  It is through this central door, and just because it is central, that we shall make our entry into the subject matter of this book. The psychology of the Perennial Philosophy has its source in metaphysics and issues logically in a characteristic way of life and system of ethics. Starting from this midpoint of doctrine, it is easy for the mind to move in either direction.
  In the present section we shall confine our attention to but a single feature of this traditional psychology the most important, the most emphatically insisted upon by all exponents of the Perennial Philosophy and, we may add, the least psychological. For the doctrine that is to be illustrated in this section belongs to autology rather than psychologyto the science, not of the personal ego, but of that eternal Self in the depth of particular, individualized selves, and identical with, or at least akin to, the divine Ground. Based upon the direct experience of those who have fulfilled the necessary conditions of such knowledge, this teaching is expressed most succinctly in the Sanskrit formula, tat tvam asi (That art thou); the Atman, or immanent eternal Self, is one with Brahman, the Absolute Principle of all existence; and the last end of every human being is to discover the fact for himself, to find out Who he really is.
  --
  Two of the recorded anecdotes about this Sufi saint deserve to be quoted here. When Bayazid was asked how old he was, he replied, Four years. They said, How can that be? He answered, I have been veiled from God by the world for seventy years, but I have seen Him during the last four years. The period during which one is veiled does not belong to ones life. On another occasion someone knocked at the saints door and cried, Is Bayazid here? Bayazid answered, Is anybody here except God?
  To gauge the soul we must gauge it with God, for the Ground of God and the Ground of the Soul are one and the same.

1.01 - The Cycle of Society, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  The tendency of the conventional age of society is to fix, to arrange firmly, to formalise, to erect a system of rigid grades and hierarchies, to stereotype religion, to bind education and training to a traditional and unchangeable form, to subject thought to infallible authorities, to cast a stamp of finality on what seems to it the finished life of man. The conventional period of society has its golden age when the spirit and thought that inspired its forms are confined but yet living, not yet altogether walled in, not yet stifled to death and petrified by the growing hardness of the structure in which they are cased. That golden age is often very beautiful and attractive to the distant view of posterity by its precise order, symmetry, fine social architecture, the admirable subordination of its parts to a general and noble plan. Thus at one time the modern litterateur, artist or thinker looked back often with admiration and with something like longing to the mediaeval age of Europe; he forgot in its distant appearance of poetry, nobility, spirituality the much folly, ignorance, iniquity, cruelty and oppression of those harsh ages, the suffering and revolt that simmered below these fine surfaces, the misery and squalor that was hidden behind that splendid faade. So too the Hindu orthodox idealist looks back to a perfectly regulated society devoutly obedient to the wise yoke of the Shastra, and that is his golden age,a nobler one than the European in which the apparent gold was mostly hard burnished copper with a thin gold-leaf covering it, but still of an alloyed metal, not the true Satya Yuga. In these conventional periods of society there is much indeed that is really fine and sound and helpful to human progress, but still they are its copper age and not the true golden; they are the age when the Truth we strive to arrive at is not realised, not accomplished,4 but the exiguity of it eked out or its full appearance imitated by an artistic form, and what we have of the reality has begun to fossilise and is doomed to be lost in a hard mass of rule and order and convention.
  For always the form prevails and the spirit recedes and diminishes. It attempts indeed to return, to revive the form, to modify it, anyhow to survive and even to make the form survive; but the time-tendency is too strong. This is visible in the history of religion; the efforts of the saints and religious reformers become progressively more scattered, brief and superficial in their actual effects, however strong and vital the impulse. We see this recession in the growing darkness and weakness of India in her last millennium; the constant effort of the most powerful spiritual personalities kept the soul of the people alive but failed to resuscitate the ancient free force and truth and vigour or permanently revivify a conventionalised and stagnating society; in a generation or two the iron grip of that conventionalism has always fallen on the new movement and annexed the names of its founders. We see it in Europe in the repeated moral tragedy of ecclesiasticism and Catholic monasticism. Then there arrives a period when the gulf between the convention and the truth becomes intolerable and the men of intellectual power arise, the great swallowers of formulas, who, rejecting robustly or fiercely or with the calm light of reason symbol and type and convention, strike at the walls of the prison-house and seek by the individual reason, moral sense or emotional desire the Truth that society has lost or buried in its whited sepulchres. It is then that the individualistic age of religion and thought and society is created; the Age of Protestantism has begun, the Age of Reason, the Age of Revolt, Progress, Freedom. A partial and external freedom, still betrayed by the conventional age that preceded it into the idea that the Truth can be found in outsides, dreaming vainly that perfection can be determined by machinery, but still a necessary passage to the subjective period of humanity through which man has to circle back towards the recovery of his deeper self and a new upward line or a new revolving cycle of civilisation.

1.01 - The Four Aids, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  8:Another kind of Shastra is not Scripture, but a statement of the science and methods, the effective principles and way of working of the path of Yoga which the Sadhaka elects to follow. Each path has its Shastra, either written or traditional, passing from mouth to mouth through a long line of Teachers. In India a great authority, a high reverence even is ordinarily attached to the written or traditional teaching. All the lines of the Yoga are supposed to be fixed and the Teacher who has received the Shastra by tradition and realised it in practice guides the disciple along the immemorial tracks. One often even hears the objection urged against a new practice, a new Yogic teaching, the adoption of a new formula, "It is not according to the Shastra." But neither in fact nor in the actual practice of the Yogins is there really any such entire rigidity of an iron door shut against new truth, fresh revelation, widened experience. The written or traditional teaching expresses the knowledge and experiences of many centuries systematised, organised, made attainable to the beginner. Its importance and utility are therefore immense. But a great freedom of variation and development is always practicable. Even so highly scientific a system as Rajayoga can be practised on other lines than the organised method of Patanjali. Each of the three paths, trimarga 51, breaks into many bypaths which meet again at the goal. The general knowledge on which the Yoga depends is fixed, but the order, the succession, the devices, the forms must be allowed to vary, for the needs and particular impulsions of the individual nature have to be satisfied even while the general truths remain firm and constant.
  9:An integral and synthetic Yoga needs especially not to be bound by any written or traditional Shastra; for while it embraces the knowledge received from the past, it seeks to organise it anew for the present and the future. An absolute liberty of experience and of the restatement of knowledge in new terms and new combinations is the condition of its self-formation. Seeking to embrace all life in itself, it is in the position not of a pilgrim following the highroad to his destination, but, to that extent at least, of a path-finder hewing his way through a virgin forest. For Yoga has long diverged from life and the ancient systems which sought to embrace it, such as those of our Vedic forefa thers, are far away from us, expressed in terms which are no longer accessible, thrown into forms which are no longer applicable. Since then mankind has moved forward on the current of eternal Time and the same problem has to be approached from a new starting-point.
  --
  20:The full recognition of this inner Guide, Master of the Yoga, lord, light, enjoyer and goal of all sacrifice and effort, is of the utmost importance in the path of integral perfection. It is immaterial whether he is first seen as an impersonal Wisdom, Love and Power behind all things, as an Absolute manifesting in. the relative and attracting it, as one's highest Self and the highest Self of all, as a Divine Person within us and in the world, in one of his -- or her -- numerous forms and names or as the ideal which the mind conceives. In the end we perceive that he is all and more than all these things together- The mind's door of entry to the conception of him must necessarily vary according to the past evolution and the present nature.
  21:This inner Guide is often veiled at first by the very intensity of our personal effort and by the ego's preoccupation with itself and its aims. As we gain in clarity and the turmoil of egoistic effort gives place to a calmer self-knowledge, we recognise the source of the growing light within us. We recognise it retrospectively as we realise how all our obscure and conflicting movements have been determined towards an end that we only now begin to perceive, how even before our entrance into the path of the Yoga the evolution of our life has been designedly led towards its turning point. For now we begin to understand the sense of our struggles and efforts, successes and failures. At last we are able to seize the meaning of our ordeals and sufferings and can appreciate the help that was given us by all that hurt and resisted and the utility of our very falls and stumblings. We recognise this divine leading afterwards, not retrospectively but immediately, in the moulding of our thoughts by a transcendent Seer, of our will and actions by an all-embracing Power, of our emotional life by an all-attracting and all-assimilating Bliss and Love. We recognise it too in a more personal relation that from the first touched us or at the last seizes us; we feel the eternal presence of a supreme Master, Friend, Lover, Teacher. We recognise it in the essence of our being as that develops into likeness and oneness with a greater and wider existence; for we perceive that this miraculous development is not the result of our own efforts; an eternal Perfection is moulding us into its own image. One who is the Lord or Ishwara of the Yogic philosophies, the Guide in the conscious being (caitya guru or antaryamin), the Absolute of the thinker, the Unknowable of the Agnostic, the universal Force of the materialist, the supreme Soul and the supreme shakti, the One who is differently named and imaged by the religions, is the Master of our Yoga.

1.01 - The Mental Fortress, #On the Way to Supermanhood, #Satprem, #Integral Yoga
  Our difficulties always stem from the belief that we alone remedy them. As long as our intellectual power (or inadequacy) does not play a role and our greater or lesser capacities are not actively involved, we feel that our endeavor is doomed to failure. Such is the deep-seated belief of mental man. We know its results all too well. But even if they were flawless within their own scope, they would still conceal a supreme flaw, which is to bring in only what is contained in our own intelligence or muscles except when life or happenstance frustrates our plans. In other words, our mental existence is a closed system. Nothing gets into it but what we ourselves put in. This is the cornerstone of the Great Fortress. Its second inevitable trait is the mechanical rigor of its process: everything runs in a closed circuit according to the thought, plan, or muscle we set in motion, since nothing can come into the process except what we have concocted. And everything is measurable down to the least dyne, centidyne and millidyne we have expended: we get exactly what we bargained for but that was already anticipated in the intelligence quotient put into play. That is, the system is perfectly and hermetically sealed down to the last cranny. There is not a single crack, except, once again, when life happens to upset more or less opportunely our faultless measures. The third inevitable trait stemming from the other two is its impeccable thoroughness: nothing escapes its attention, and what does will soon be worked out, put into equation and programmed to be fed back into the machine and further inflate the great expanding balloon. Everything is, of course, perfectly objective, since we all wear the same glasses; even our instruments scrupulously behave according to the results we want them to show. In short, the system operates rigorously and flawlessly according to specification. Like the sorcerer of old, we have traced a mental circle on the ground, stepping into it, and here we are.
  But that just may prove to be a stupendous illusion.

1.02.4.2 - Action and the Divine Will, #Isha Upanishad, #unset, #Zen
  It is by the Sun as a door or gate1 that the individual, the limited
  consciousness attains to the full consciousness and life in the

10.24 - Savitri, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   And one great act unlock the doors of Fate."||90.41||
   This great cry of the human soul moved the Divine Mother and she granted at last its prayer. She answered by bestowing of her motherly comfort on the yearning thirsty soul:

1.028 - Bringing About Whole-Souled Dedication, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The practice should be continued for a very, very long time, and we should not expect results. We should not expect results because we do not know the conditions to be fulfilled for the materialisation of a result. The result expected is cosmic and infinite, and a little finite effort cannot be expected to bring such a result. All of our practices are finite in their nature. Whatever effort we put forth is limited in its character, and all of our aspiration is completely circumscribed by certain notions that are characteristic of human individuality. How can we expect infinite results to follow from such finite attitudes, which are ingrained in our very structural existence? But our finite effort will give an impetus for us to move onward, so that the push that it gives will enable the next door to be opened before us and we can see a vista that is just ahead of us, though we will not be able to see many miles ahead.
  Only one step ahead can be seen at a time, and not one hundred steps. This, of course, is an advantage as well as a disadvantage. It is a disadvantage because we do not know what is before us. We are not quite sure as to where we are standing, how much progress we have made, and the things that we may have to encounter in our future; so this is a type of disadvantage. But it also has an advantage that is similar to the advantage of not having any memory of our previous lives. What would happen to us if we knew everything that has happened in all of our previous lives? We would not be able to live in this world. We would perish in a few minutes by the shock of the memories of previous lives. But the abolition of all this memory keeps us constrained to a limited vision of things, and makes us feel that this world is the entire world, and that the people around us are the only realities, and that there is nothing in the past and nothing in the future. This ignorance keeps us happy, somehow or the other. But if the whole universe is opened up before us like Pandora's box, then the entire world would perish in a few days it could not exist.

1.02 - BOOK THE SECOND, #Metamorphoses, #Ovid, #Poetry
  And stately dooms, and cities fill'd with Gods;
  While through a thousand snares your progress lies,
  --
  At length before the door her self she cast;
  And, sitting on the ground with sullen pride,
  --
  And touch'd the door, wide op'ning to his rod.
  Fain would she rise, and stop him, but she found

1.02 - IN THE COMPANY OF DEVOTEES, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Sri Ramakrishna was talking to Kli, the Divine Mother of the Universe. He said: "Mother, everyone says, 'My watch alone is right.' The Christians, the Brahmos, the Hindus, the Mussalmans, all say, 'My religion alone is true.' But, Mother, the fact is that nobody's watch is right. Who can truly understand Thee? But if a man prays to Thee with a yearning heart, he can reach Thee, through Thy grace, by any path. Mother, show me some time how the Christians pray to Thee in their churches. But Mother, what will people say if I go in? Suppose they make a fuss! Suppose they don't allow me to enter the Kli temple again! Well then, show me the Christian worship from the door of the church."
  The mind's inability to comprehend God
  --
  Pundit Samadhyayi was present. The Brahmo devotees introduced him to Sri Ramakrishna as a scholar well versed in the Vedas and the other scriptures. The Master said, "Yes, I can see inside him through his eyes, as one can see the objects in a room through the glass door."
  Trailokya sang. Suddenly the Master stood up and went into samdhi, repeating the Mother's name. Coming down a little to the plane of sense consciousness, he danced and sang:

1.02 - MAPS OF MEANING - THREE LEVELS OF ANALYSIS, #Maps of Meaning, #Jordan Peterson, #Psychology
  an alternate strategy, at your disposal. The stairs! You dash to the rear of the building. You try the door to
  the stairwell. It is locked. You curse the maintenance staff. You are frustrated and anxious. The unknown
  has emerged, once again. You try another exit. Success! The door opens. Hope springs forth from your
  breast. You still might make it on time. You rush down the stairs all twenty-seven floors and onto the
  --
  king and his kingdom are necessarily doomed. Seth, and figures like him often represented in narrative
  by the corrupt right hand man or advisor to the once-great king view human existence itself with
  --
  Who can open the doors of his face? his teeth are terrible round about.
  His scales are his pride, shut up together as with a close seal.
  --
  psyche the heroic aspect, the Word as active, individually doomed, yet mythically eternal, destined to
  tragic contact with threat and promise of unknown, yet constant participant in the creative adaptive
  --
  under the earth, like a sliding door. Underneath the door was a rectangular hole, that was clearly a
  grave. I was standing on an ancient graveyard, whose existence had been forgotten. A medieval king,
  --
  past, whose adoption by those in the present allows for control and safety. He is a house with doors; a
  structure that shelters, but does not stifle; a master who teaches and disciplines but does not indoctrinate or

1.02 - Meeting the Master - Authors second meeting, March 1921, #Evening Talks With Sri Aurobindo, #unset, #Zen
   I bowed down to him. When I got up to look at his face, I found he had already gone to the entrance of his room and, through the one door, I saw him turning his face towards me with a smile. I felt a great elation when I boarded the train: for, here was a guide who had already attained the Divine Consciousness, was conscious about it, and yet whose detachment and discrimination were so perfect, whose sincerity so profound, that he knew what had still to be attained and could go on unobtrusively doing his hard work for mankind. External forms had a secondary place in his scale of values. In an effort so great is embodied some divine inspiration; to be called to such an ideal was itself the greatest good fortune.
   The freedom of India, about which he had assured me, came, and I was fortunate to live to see it arrive on his own auspicious birthday, the 15th of August 1947.I had been out and now it was to Pondicherry that I was returning.

1.02 - On the Service of the Soul, #The Red Book Liber Novus, #unset, #Zen
  You are afraid to open the door? I too was afraid, since we had forgotten that God is terrible. Christ taught: God is love. 66 But you should know that love is also terrible.
  I spoke to a loving soul and as I drew nearer to her, I was overcome by horror, and I heaped up a wall of doubt, and did not anticipate that I thus wanted to protect myself from my fearful soul.

1.02 - Prana, #Liber ABA, #Aleister Crowley, #Philosophy
  This opens to us the door to almost unlimited power. Suppose, for instance, a man understood the Prana perfectly, and could control it, what power on earth would not be his? He would be able to move the sun and stars out of their places, to control everything in the universe, from the atoms to the biggest suns, because he would control the Prana. This is the end and aim of Pranayama. When the Yogi becomes perfect, there will be nothing in nature not under his control. If he orders the gods or the souls of the departed to come, they will come at his bidding. All the forces of nature will obey him as slaves. When the ignorant see these powers of the Yogi, they call them the miracles. One peculiarity of the Hindu mind is that it always inquires for the last possible generalisation, leaving the details to be worked out afterwards. The question is raised in the Vedas, "What is that, knowing which, we shall know everything?" Thus, all books, and all philosophies that have been written, have been only to prove that by knowing which everything is known. If a man wants to know this universe bit by bit he must know every individual grain of sand, which means infinite time; he cannot know all of them. Then how can knowledge be? How is it possible for a man to be all-knowing through particulars? The Yogis say that behind this particular manifestation there is a generalisation. Behind all particular ideas stands a generalised, an abstract principle; grasp it, and you have grasped everything. Just as this whole universe has been generalised in the Vedas into that One Absolute Existence, and he who has grasped that Existence has grasped the whole universe, so all forces have been generalised into this Prana, and he who has grasped the Prana has grasped all the forces of the universe, mental or physical. He who has controlled the Prana has controlled his own mind, and all the minds that exist. He who has controlled the Prana has controlled his body, and all the bodies that exist, because the Prana is the generalised manifestation of force.
  How to control the Prana is the one idea of Pranayama. All the trainings and exercises in this regard are for that one end. Each man must begin where he stands, must learn how to control the things that are nearest to him. This body is very near to us, nearer than anything in the external universe, and this mind is the nearest of all. The Prana which is working this mind and body is the nearest to us of all the Prana in this universe. This little wave of the Prana which represents our own energies, mental and physical, is the nearest to us of all the waves of the infinite ocean of Prana. If we can succeed in controlling that little wave, then alone we can hope to control the whole of Prana. The Yogi who has done this gains perfection; no longer is he under any power. He becomes almost almighty, almost all-knowing. We see sects in every country who have attempted this control of Prana. In this country there are Mind-healers, Faith-healers, Spiritualists, Christian Scientists, Hypnotists, etc., and if we examine these different bodies, we shall find at the back of each this control of the Prana, whether they know it or not. If you boil all their theories down, the residuum will be that. It is the one and the same force they are manipulating, only unknowingly. They have stumbled on the discovery of a force and are using it unconsciously without knowing its nature, but it is the same as the Yogi uses, and which comes from Prana.

1.02 - The Great Process, #On the Way to Supermanhood, #Satprem, #Integral Yoga
  An animal is simple. It is wholly contained in its claws, its prey, its senses, in the northerly wind that raises the imperceptible scent of rain and the image of a deer in the tall grass. And when it is not in motion, it is perfectly still, without a quiver of doubt about the past or anticipation of the future. It does exactly what is needed, at the moment it is needed. And as for the rest, it is in harmony with the universal rhythm. But when the first great apes began to emerge from their forests, something had already changed. They cast a less direct look at the world: the past already had a weight and the future its worries they were engaged in the first act of introspection, which we know well, with its burden of pain and error. What seemed such a futile and vain exercise in terms of simian efficiency has become the cornerstone of our towering mental edifice; everything, even Einstein, was contained in that simple and totally superfluous exercise. And at the edge of another forest, made of concrete and titanium, we may be standing before an identical, even more stupendous mystery, and no less superfluous, as we stop for a second amid the rush of things, this time not to reflect but to cast a mute look, as if blinded, at this thinking and speculating and suffering and struggling first person. We thus raise a strange new antenna, quite meaningless and seemingly pointing at nothing, yet it holds the secret of the next cycle, and marvels next to which the splendid twentieth-century rockets are like clumsy children's toys. We are engaged in the introspection of the second kind; we are knocking at the door of the unknown of the third circle, holding the thread of the Great Process.
  The secrets are simple, as we have said. Unfortunately the mind has seized this one, as it seizes everything, and has pressed it into the service of its mental, vital or spiritual ego. It has discovered certain powers of meditation or concentration, more refined energies, higher mental planes that were like the divine source of our existence, lights that were not from the moon or stars, more direct and almost superhuman faculties it has climbed the ladder of consciousness but all that only served to sublimate and rarefy a rare human elite; sublimate it so much, in fact, that there did not seem to be any other issue to this climb than an ultimate leap out of the dualities and into the changeless peace of eternal truths. A few souls were saved, possibly, while the earth went on its dark course, increasingly dark. And what should have been the earth's secret became heaven's. The most frightful schism of all time was accomplished, the bleakest duality was imprinted on the heart of the earth. And the very ones who should have been humankind's supreme unifiers became its dividers, the Founding Fathers of atheism, materialism and all the other isms that struggle for our world. The earth, duped, had no other recourse but to believe exclusively in herself and her own strength.

1.02 - THE POOL OF TEARS, #Alice in Wonderland, #Lewis Carroll, #Fiction
  Just at this moment her head struck against the roof of the hall; in fact, she was now rather more than nine feet high, and she at once took up the little golden key and hurried off to the garden door.
  Poor Alice! It was as much as she could do, lying down on one side, to look through into the garden with one eye; but to get through was more hopeless than ever. She sat down and began to cry again.
  --
  "That _was_ a narrow escape!" said Alice, a good deal frightened at the sudden change, but very glad to find herself still in existence. "And now for the garden!" And she ran with all speed back to the little door; but, alas! the little door was shut again and the little golden key was lying on the glass table as before. "Things are worse than ever," thought the poor child, "for I never was so small as this before, never!"
  As she said these words, her foot slipped, and in another moment, splash! she was up to her chin in salt-water. Her first idea was that she had somehow fallen into the sea. However, she soon made out that she was in the pool of tears which she had wept when she was nine feet high.

1.02 - The Recovery, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  The days were getting hotter and he used to perspire profusely. There was no ceiling fan. We started fanning him as he walked, but what were two small hand-fans the wing-wafts of tiny birds in the sultry heat of the closed room? Sri Aurobindo did not seem to be concerned at all, though we were. Purani hit upon a brilliant idea. He came up with a huge palm leaf fan festooned with a red cloth border, as used for the temple Deities. The Mother smiled approvingly. Stationed near the door, he began fanning with all the vigour of his bare muscular arms and a miniature storm would sweep by. We enjoyed the grand sight. It was so becoming to his giant's nature! He handled it very well. Once for some days he could not come up, and the fan lay idle, like the mythical bow in the cave. With much trepidation I took it up, a pigmy to the giant, but seeing no question on the Mother's face, I set to work. The performance was not bad. I felt rather proud, but alas, pride had its quick fall! By same faux pas, or should I say fausse main, one day I struck Sri Aurobindo's back with the fan, as he was just turning my corner! He immediately looked around with an indulgent smile, and the Mother smiled graciously to lift me up from the crushing shame. But fortunately for the Guru and the disciple, it was not repeated. Afterwards both Champaklal and Mulshankar used the fan with a greater skill.
  When at the end of the walk he would stand in the middle of the room with the stick in his right hand, his upright figure with the flowing beard on his broad bare chest, his two plaits of silken hair in front, and a far away look in his calm wide-open eyes, he would kindle a soft glow of love and adoration in our hearts. The Mother would then take the stick from him; after an exchange of sweet smiles between them, she would go away. Champaklal would then step in and wipe away the dripping perspiration.
  --
  Along with the sponging the talks would start: Purani from behind, I from the front, Dr. Manilal sitting on one side and Satyendra standing on the other. We all took part in the talk and worked at the same time. And Sri Aurobindo, perhaps melting by the touch of hot water, would release his silence into a many-hued speech. Sometimes Purani hurled a question from behind, Satyendra took it up, then I answered, and so the question went round with Sri Aurobindo sitting at the centre, listening quietly, answering, or to our delight, springing a surprise by a sudden joke! At times he sat still, leaning against the chair with two fingers of his right hand on his lips, as if musing on something. After a while he would relax and the talk would follow. Once in the midst of our engrossed talk, there was a mild tap at the door. Sri Aurobindo looked at us, and we wondered who could be violating the privacy. Another tap, and the door was opened by one of us; to our surprise it was the Mother who came with a piece of paper in her hand and said, "For Sri Aurobindo." It was some important war news that had just been relayed over the radio. This little incident is a pointer to the Mother's and Sri Aurobindo's vital interest in the war.
  The last thing to be done was the bending of the knee. As I have mentioned, there was an exercise called hanging the leg. Manilal's approaching visit for the Darshan would make Sri Aurobindo utter, "Oh, Manilal is coming, I must hang my leg!" or when Manilal would enquire from Baroda about it, he would reply with a smile, "It is still hanging!" The bending exercise was apparently an ineffectual one, but Sri Aurobindo persisted and we too encouraged him as if he were a little child. At any rate the result was not proportionate to the effort. Dr. Rao who was very happy to see the Master at last free from the tyrannical shackles of the splints took the opportunity, whenever he came, of massaging his leg. "May I do it, Sir?" he would ask and would never forget to praise Sri Aurobindo as an ideal patient.

1.02 - The Refusal of the Call, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  The literature of psychoanalysis abounds in examples of such desperate fixations. What they represent is an impotence to put off the infantile ego, with its sphere of emotional relationships and ideals. One is bound in by the walls of childhood; the father and mother stand as threshold guardians, and the timorous soul, fearful of some punishment, fails to make the passage through the door and come to birth in the world without.
  Dr. Jung has reported a dream that resembles very closely the image of the myth of Daphne. The dreamer is the same young man who found himself (supra, p. 55) in the land of the sheep the land, that is to say, of unindependence. A voice within him says, "I must first get away from the father"; then a few nights later: "a snake draws a circle about the dreamer, and he stands like a tree, grown fast to the earth." This is an image of the magic circle drawn about the personality by the dragon power of the fixating parent. Brynhild, in the same way, was protected in her virginity, arrested in her daughter state for years, by the circle of the fire of all-father Wotan. She slept in timelessness until the coming of Siegfried.
  --
  So they took the prince and thrust him into an old tower in which there was a dilapidated salon, and in its midst a ruined well, after having first swept it and cleansed its floor-rags and set therein a couch on which they laid a mattress, a leathern rug, and a cushion. And then they brought a great lantern and a wax candle; for that place was dark, even by day. And lastly the mamelukes led Kamar al-Zaman thither, and stationed a eunuch at the door. And when all this was done, the prince threw himself on the couch, sad-spirited, and heavyhearted, blaming himself and repenting of his injurious conduct to his father.
  Meanwhile in the distant empire of China, the daughter of King Ghazur, lord of the Islands and the Seas and the Seven

1.02 - Where I Lived, and What I Lived For, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  The future inhabitants of this region, wherever they may place their houses, may be sure that they have been anticipated. An afternoon sufficed to lay out the land into orchard, woodlot, and pasture, and to decide what fine oaks or pines should be left to stand before the door, and whence each blasted tree could be seen to the best advantage; and then I let it lie, fallow perchance, for a man is rich in proportion to the number of things which he can afford to let alone.
  My imagination carried me so far that I even had the refusal of several farms,the refusal was all I wanted,but I never got my fingers burned by actual possession. The nearest that I came to actual possession was when I bought the Hollowell place, and had begun to sort my seeds, and collected materials with which to make a wheelbarrow to carry it on or off with; but before the owner gave me a deed of it, his wifeevery man has such a wifechanged her mind and wished to keep it, and he offered me ten dollars to release him. Now, to speak the truth, I had but ten cents in the world, and it surpassed my arithmetic to tell, if I was that man who had ten cents, or who had a farm, or ten dollars, or all together. However, I let him keep the ten dollars and the farm too, for
  --
  Day, or the Fourth of July, 1845, my house was not finished for winter, but was merely a defence against the rain, without plastering or chimney, the walls being of rough, weather-stained boards, with wide chinks, which made it cool at night. The upright white hewn studs and freshly planed door and window casings gave it a clean and airy look, especially in the morning, when its timbers were saturated with dew, so that I fancied that by noon some sweet gum would exude from them. To my imagination it retained throughout the day more or less of this auroral character, reminding me of a certain house on a mountain which I had visited the year before. This was an airy and unplastered cabin, fit to entertain a travelling god, and where a goddess might trail her garments. The winds which passed over my dwelling were such as sweep over the ridges of mountains, bearing the broken strains, or celestial parts only, of terrestrial music. The morning wind forever blows, the poem of creation is uninterrupted; but few are the ears that hear it.
  Olympus is but the outside of the earth every where.
  The only house I had been the owner of before, if I except a boat, was a tent, which I used occasionally when making excursions in the summer, and this is still rolled up in my garret; but the boat, after passing from hand to hand, has gone down the stream of time. With this more substantial shelter about me, I had made some progress toward settling in the world. This frame, so slightly clad, was a sort of crystallization around me, and reacted on the builder. It was suggestive somewhat as a picture in outlines. I did not need to go out doors to take the air, for the atmosphere within had lost none of its freshness. It was not so much within doors as behind a door where I sat, even in the rainiest weather. The Harivansa says, An abode without birds is like a meat without seasoning. Such was not my abode, for I found myself suddenly neighbor to the birds; not by having imprisoned one, but having caged myself near them. I was not only nearer to some of those which commonly frequent the garden and the orchard, but to those wilder and more thrilling songsters of the forest which never, or rarely, serenade a villager,the wood-thrush, the veery, the scarlet tanager, the field-sparrow, the whippoorwill, and many others.
  I was seated by the shore of a small pond, about a mile and a half south of the village of Concord and somewhat higher than it, in the midst of an extensive wood between that town and Lincoln, and about two miles south of that our only field known to fame, Concord Battle
  --
  Though the view from my door was still more contracted, I did not feel crowded or confined in the least. There was pasture enough for my imagination. The low shrub-oak plateau to which the opposite shore arose, stretched away toward the prairies of the West and the steppes of Tartary, affording ample room for all the roving families of men.
  There are none happy in the world but beings who enjoy freely a vast horizon,said Damodara, when his herds required new and larger pastures.
  --
  Every morning was a cheerful invitation to make my life of equal simplicity, and I may say innocence, with Nature herself. I have been as sincere a worshipper of Aurora as the Greeks. I got up early and bathed in the pond; that was a religious exercise, and one of the best things which I did. They say that characters were engraven on the bathing tub of king Tching-thang to this effect: Renew thyself completely each day; do it again, and again, and forever again. I can understand that. Morning brings back the heroic ages. I was as much affected by the faint hum of a mosquito making its invisible and unimaginable tour through my apartment at earliest dawn, when I was sitting with door and windows open, as I could be by any trumpet that ever sang of fame. It was Homers requiem; itself an Iliad and Odyssey in the air, singing its own wrath and wanderings. There was something cosmical about it; a standing advertisement, till forbidden, of the everlasting vigor and fertility of the world. The morning, which is the most memorable season of the day, is the awakening hour. Then there is least somnolence in us; and for an hour, at least, some part of us awakes which slumbers all the rest of the day and night. Little is to be expected of that day, if it can be called a day, to which we are not awakened by our Genius, but by the mechanical nudgings of some servitor, are not awakened by our own newly-acquired force and aspirations from within, accompanied by the undulations of celestial music, instead of factory bells, and a fragrance filling the airto a higher life than we fell asleep from; and thus the darkness bear its fruit, and prove itself to be good, no less than the light. That man who does not believe that each day contains an earlier, more sacred, and auroral hour than he has yet profaned, has despaired of life, and is pursuing a descending and darkening way. After a partial cessation of his sensuous life, the soul of man, or its organs rather, are reinvigorated each day, and his Genius tries again what noble life it can make. All memorable events, I should say, transpire in morning time and in a morning atmosphere. The Vedas say, All intelligences awake with the morning. Poetry and art, and the fairest and most memorable of the actions of men, date from such an hour. All poets and heroes, like Memnon, are the children of Aurora, and emit their music at sunrise. To him whose elastic and vigorous thought keeps pace with the sun, the day is a perpetual morning. It matters not what the clocks say or the attitudes and labors of men. Morning is when I am awake and there is a dawn in me. Moral reform is the effort to throw off sleep.
  Why is it that men give so poor an account of their day if they have not been slumbering? They are not such poor calculators. If they had not been overcome with drowsiness, they would have performed something.

10.31 - The Mystery of The Five Senses, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The senses are the doors opening out on the external world for the consciousness to act and range abroad. That is the usual outward movement which is generally so much condemned by spiritual seekers. The doors and windows of the senses, whatever they are, all openings should be closed, shut up, hermetically scaled. One should then return within away from them, if one is to come into contact with the true consciousness, the true reality. Even the Gita says, the conscious being is seated in tranquillity within, closing all the nine gates of the city, himself doing nothing nor causing anything to be done.
   Well, that is one way of procedure in dealing with the senses. When you consider that the senses always pull you out, they always entice you to run after the sweet perishable goods of the world, invite you to the enjoyment of pleasure and pain, to air the dualities of a life of ignorance normally lived upon earth, then indeed the senses become terribly suspect. But this need not be so. The senses instead of being tempters leading you out into the ignorance may verily be inspirers calling you, guiding you inward. Instead of opening out on the world of maya they may open out on the world of light and truth.
   How can that happen? The clue is given in one of the Upanishads. The Kena Upanishad says: This eye does not really see, there is an eye behind that sees, and so on with the other senses. Even this mind does not know, there is a mind of the mind that knows. That is the crucial point. With the eye of the eye one must see, with the hearing of an inner car one must hear, and one must know by the mind of the mind. Instead of opening these windows and doors outward they should be opened inward, turned round about as it were like the flare of a lighthouse. Then instead of being instruments of illusory knowledge or maya as now, they become instruments of real knowledge, receptacles or transmitters of the truth and reality behind and above.
   Indeed we say habitually, when speaking of spiritual realisation, that one sees the truth, one has to see the truth: to know the truth, to know the reality is taken to mean to see the truth, to see the reality, and what does this signify? It signifies what one sees is the light, the light that emanates from truth, the form that the Truth takes, the radiant substance that is the Truth. This then is the special character or gift of this organ, the organ of sight, the eye. One sees the physical light, of course, but one sees also the supraphysical light. It is, as the Upanishad says, the eye of the eye, the third eye in the language of the occultists. What we say about the eye may be equally said in respect of the other sense-organs. Take hearing, for example. By the ear we hear the noises of the world, its deafening cries and no doubt at times also some earthly music. But when the ear is turned inward, we listen to unearthly things Indeed we know how stone-deaf Beethoven heard some of those harmonies of supreme beauty that are now the cherished possessions of humanity. This inner ear is able to take you by a process of regression to the very source of all sound and utterance, from where springs the anhata vk, the undictated voice, the nda-brahman, the original sound-seed, the primary vibration. So the ear gives that hearing which reveals to you a special aspect of the Divine: the vibratory rhythm of the being, that matrix of all utterance, of all speech that mark the material expression of consciousness. Next we come to the third sense, that of smell, Well, the nose is not a despicable organ, in any way; it is as important as any other more aristocratic sense-organ, as the eye or the ear. It is the gate to the perfumed atmosphere of the reality. Even like a flower, as a lotus for example, the truth is colourful, beautiful, shapely, radiant to the eye; to the nostrils it is exhilarating perfume, it distils all around a divine scent that sanctifies, elevates the whole being. After the third sense we come to the fourth, the tongue. The mouth gives you the taste of the truth and you find that the Truth is sweetness, the delicious nectar of the gods: for the truth is also soma, the surpreme rasa, amta, immortality itself. Here is Aswapathy's experience of the thing in Savitri:

10.35 - The Moral and the Spiritual, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The sense of sin is the fundamental inspiration behind some religious disciplines, even the sense of something irrevocably bad or something irreparable; for that gives a stronger impetus, a more dynamic urge to the spur of the religious consciousness. The sense of something irreparable, a final doom, has before it the vision of an eternal hell, the Lord of hell and his hosts and his captives. Upon this basic picture of Hell has loomed out Dante's vision of Paradise.
   The Indian consciousness did not consider anything essentially evil, anything irrevocably and eternally condemned to perdition. Even the Asura, the anti-Divine is viewed, in the last analysis of things, also as an aspect, a formation of the Divine himself. Diti and Aditi are sisters, twin aspects of the same Supreme Being. All the legends in narrating the life history of the Asura describe his end as a submission to the Divine Will and a merging in Him. An entire life of bitter hostility culminates in the same degree of love for the Divine. The process of enmity seems to have a deeper occult meaning conducive to the more perfect union with the Divine. We know in Savitri how Sri Aurobindo speaks of Death as only a mask of Immortality.

1.037 - Preventing the Fall in Yoga, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  After that, something else can come, says Patanjali. This working for the world and merging oneself in social liberating activity cannot go on for a long time, because the world will give us a kick. All great saviours of mankind were thrown to the pits because they could not save mankind. A day comes when society will dislike and even hate us, though we are utmost sincere in trying to help it. We have only to read history that is sufficient. All masters in the political field and most sincere workers in the social field were finally doomed by society. They were either killed by the very same people for whom they were working, or they were condemned to a condition worse than death. This is what happened to great leaders of mankind right from Pedicles, Plato and Aristotle, and nobody has been exempted from this, right up to modern times which is the tragedy of human effort. Then we will realise what is in front of us. People generally leave this world with a sob and a cry, not with joy on their faces, because they realised this fact too late. There was very little time for them to live in this world, and all the time had been spent in wrong activity under the impression that it is right activity.
  When it is too late to realise this, there is a deep sorrow supervening in oneself, and then people wind up all their activities, spiritual as well as temporal, and nothing happens. There is the condition of torpidity alasya, as Patanjali mentions. If there had not been lethargy in people, who would not be successful in life? We are not successful because of lethargy. We are not active, really speaking. A little finger is active, but the whole body is not active. A little part of the mind is functioning, while the other part is sleeping. Alasya, or the lethargic condition of the whole personality, will swallow up all effort. The mind and the understanding cease to function. There is a complete hibernation that takes place, and oblivion, both inward as well as outward, occurs. This oblivion is most dangerous. This total inactivity which a person may resort to, and an extreme type of negativity that may become the consequence of the difficulties on hand, may stir up another storm altogether, because these forces of nature will not allow us to keep quiet for long. They will neither allow us to do the right thing, nor will they allow us to keep quiet. They always want us to be punished, harassed and put to the greatest of hardship. This lethargic condition may continue for a long time.

1.038 - Saad, #Quran, #unset, #Zen
  50. The Gardens of Eden, with their doors wide-open for them.
  51. Relaxing therein, and calling for abundant fruit and beverage.

1.03 - APPRENTICESHIP AND ENCULTURATION - ADOPTION OF A SHARED MAP, #Maps of Meaning, #Jordan Peterson, #Psychology
  undisciplined. He placed a vacuum cleaner in the doorway of his bedroom, after getting about half-way
  through the task. For a week he had to step over it but he didnt move it, and he didnt finish the job. That

1.03 - A Sapphire Tale, #Words Of Long Ago, #The Mother, #Integral Yoga
  One radiant summer's day, a young girl is walking slowly in the shade of the wonderful trees. Her name is Liane and she is fair among women; her li the body sways gracefully beneath light garments, her face, whose delicate skin seems paler for her carmine lips, is crowned with a heavy coil of hair so golden that it shines; and her eyes, like two deep doors opening on limitless blue, light up her features with their intellectual radiance.
  Liane is an orphan, alone in life, but her great beauty and rare intelligence have attracted much passionate desire and sincere love. But in a dream she has seen a man, a man who seems, from his garments, to come from a distant land; and the sweet and serious gaze of the stranger has won the heart of the girl - now she can love no other. Since then she has been waiting and hoping; it is to be free to dream of the handsome face seen in the night that she is walking amid the solitude of the lofty woods.

1.03 - BOOK THE THIRD, #Metamorphoses, #Ovid, #Poetry
  From him th' enquiring nations sought their doom;
  The fair Liriope his answers try'd,
  --
  A nobler doom from famine, fire, or sword.
  Then might the Thebans perish with renown:

1.03 - Fire in the Earth, #Hymn of the Universe, #Pierre Teilhard de Chardin, #Christianity
  mountain-tops: does the Master break down doors
  to enter his own home? Without earthquake, or

1.03 - Hymns of Gritsamada, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
    5. May the divine doors swing open, wide to our call, easy of approach with our prostrations of surrender; may they stretch wide opening into vastnesses, the imperishable doors purifying the glorious and heroic kind.
      8 Or, made strong to bear for the riches,

1.03 - On exile or pilgrimage, #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
  It is better to grieve our parents than the Lord. For He has created and saved us, but they have often ruined their loved ones and delivered them up to their doom.
  He is an exile who, having knowledge, sits like one of foreign speech amongst people of another tongue.

1.03 - Preparing for the Miraculous, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  universe, and I was facing a huge and massive golden door
  which separated the world from the Divine. As I looked at
  the door, I knew and willed, in a single movement of con-
  sciousness, that the time has come, and lifting with both
  --
  gle blow on the door and the door was shattered to pieces.
  Then the supramental Light and Force and Consciousness
  --
  A charm and sweetness open lifes closed doors
  And beauty conquer the resisting world,

1.03 - Supernatural Aid, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  tom, she marveled, drew nigh, entered within the door, and be
  held the couch spread, whereon was a human form with a wax

1.03 - Sympathetic Magic, #The Golden Bough, #James George Frazer, #Occultism
  not loiter at the door, for were he to do so, the game would in like
  manner stop in front of the hunter's snares and then turn back,
  --
  stand at the door or on the top rung of the house-ladder under pain
  of suffering hard labour for her imprudence in neglecting so
  --
  Hin doo will strew ashes from a pyre at the door of the house;
  Indians of Peru scatter the dust of dead men's bones; and Ru thenian

1.03 - The Coming of the Subjective Age, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  All these tendencies, though in a crude, initial and ill-developed form, are manifest now in the world and are growing from day to day with a significant rapidity. And their emergence and greater dominance means the transition from the ratio-nalistic and utilitarian period of human development which individualism has created to a greater subjective age of society. The change began by a rapid turning of the current of thought into large and profound movements contradictory of the old intellectual standards, a swift breaking of the old tables. The materialism of the nineteenth century gave place first to a novel and profound vitalism which has taken various forms from Nietzsches theory of the Will to be and Will to Power as the root and law of life to the new pluralistic and pragmatic philosophy which is pluralistic because it has its eye fixed on life rather than on the soul and pragmatic because it seeks to interpret being in the terms of force and action rather than of light and knowledge. These tendencies of thought, which had until yesterday a profound influence on the life and thought of Europe prior to the outbreak of the great War, especially in France and Germany, were not a mere superficial recoil from intellectualism to life and action,although in their application by lesser minds they often assumed that aspect; they were an attempt to read profoundly and live by the Life-Soul of the universe and tended to be deeply psychological and subjective in their method. From behind them, arising in the void created by the discrediting of the old rationalistic intellectualism, there had begun to arise a new Intuitionalism, not yet clearly aware of its own drive and nature, which seeks through the forms and powers of Life for that which is behind Life and sometimes even lays as yet uncertain hands on the sealed doors of the Spirit.
  The art, music and literature of the world, always a sure index of the vital tendencies of the age, have also undergone a profound revolution in the direction of an ever-deepening sub jectivism. The great objective art and literature of the past no longer commands the mind of the new age. The first tendency was, as in thought so in literature, an increasing psychological vitalism which sought to represent penetratingly the most subtle psychological impulses and tendencies of man as they started to the surface in his emotional, aesthetic and vitalistic cravings and activities. Composed with great skill and subtlety but without any real insight into the law of mans being, these creations seldom got behind the reverse side of our surface emotions, sensations and actions which they minutely analysed in their details but without any wide or profound light of knowledge; they were perhaps more immediately interesting but ordinarily inferior as art to the old literature which at least seized firmly and with a large and powerful mastery on its province. Often they described the malady of Life rather than its health and power, or the riot and revolt of its cravings, vehement and therefore impotent and unsatisfied, rather than its dynamis of self-expression and self-possession. But to this movement which reached its highest creative power in Russia, there succeeded a turn towards a more truly psychological art, music and literature, mental, intuitional, psychic rather than vitalistic, departing in fact from a superficial vitalism as much as its predecessors departed from the objective mind of the past. This new movement aimed like the new philo sophic Intuitionalism at a real rending of the veil, the seizure by the human mind of that which does not overtly express itself, the touch and penetration into the hidden soul of things. Much of it was still infirm, unsubstantial in its grasp on what it pursued, rudimentary in its forms, but it initiated a decisive departure of the human mind from its old moorings and pointed the direction in which it is being piloted on a momentous voyage of discovery, the discovery of a new world within which must eventually bring about the creation of a new world without in life and society. Art and literature seem definitely to have taken a turn towards a subjective search into what may be called the hidden inside of things and away from the rational and objective canon or motive.

WORDNET












--- Grep of noun doo
cock-a-doodle-doo
common nardoo
doo-wop
doob
doodad
doodia
doodle
doodlebug
doodly-squat
doofus
doohickey
doojigger
doolittle
doom
doomed
doomsday
doomsday book
door
door guard
door latch
door prize
doorbell
doorcase
doorframe
doorhandle
doorjamb
doorkeeper
doorknob
doorknocker
doorlock
doorman
doormat
doornail
doorplate
doorpost
doorsill
doorstep
doorstop
doorstopper
doorway
dooryard
hindoo
hoodoo
koodoo
nardoo
voodoo



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Wikipedia - Big Snow American Dream -- Indoor ski and snowboarding park
Wikipedia - Bill Dooks -- Canadian politician
Wikipedia - Bill Doolin -- American bandit in the Wild Bunch gang
Wikipedia - Billy Doolan -- Australian Indigenous artist
Wikipedia - Billy Dooley -- Irish retired hurler
Wikipedia - Bindiya Aur Bandook -- 1972 film
Wikipedia - Bishop of Doornik and Noyon
Wikipedia - Bittersweet (Hoodoo Gurus song) -- 1985 song by Hoodoo Gurus
Wikipedia - Bloom (mod) -- Doom mod created by Bloom Team
Wikipedia - Blower door
Wikipedia - Blue Cross Arena -- Multi-purpose indoor arena located in Rochester, New York.
Wikipedia - Bobby Nunn (doo-wop musician) -- Bobby Nunn (doo-wop musician)
Wikipedia - Bonzo Dog Doo-Dah Band
Wikipedia - Book:Doom series
Wikipedia - Boop-Oop-a-Doop -- 1932 film
Wikipedia - Bord Gais Energy Theatre -- Ireland's largest all-seated indoor theatre
Wikipedia - Bosch-Halle -- indoor sporting arena
Wikipedia - Boston Garden -- Indoor arena in Boston, Massachusetts, US between 1928-1997
Wikipedia - Bo-taoshi -- Japanese outdoor team sport
Wikipedia - Bouncer (doorman) -- Type of security guard
Wikipedia - Box-bed -- Enclosed bed generally designed for sleeping in a sitting position, whereby it can be closed with doors or curtains
Wikipedia - Box lacrosse -- Indoor version of lacrosse
Wikipedia - Boy Next Door (song) -- 2000 single by Jamelia
Wikipedia - Boys Nxt Door -- Philippine television series
Wikipedia - Brandt Centre -- Multi-use indoor arena in Regina, Saskatchewan
Wikipedia - Break On Through (To the Other Side) -- Single by the Doors
Wikipedia - Brendan Dooling -- American actor
Wikipedia - Brigadoon (film) -- 1954 film by Vincente Minnelli
Wikipedia - Brigadoon -- Musical by Frederick Loewe and Alan Jay Lerner
Wikipedia - BrightFarms -- American indoor farming company
Wikipedia - Bristol Arena -- Planned indoor arena
Wikipedia - Broad Street Mall -- Large indoor shopping mall located in central Reading, England
Wikipedia - Brothels in Paris -- Venues for indoor prostitution in Paris, France
Wikipedia - Brother Voodoo
Wikipedia - Brownie Doolan -- Aboriginal tracker
Wikipedia - Brutal Doom
Wikipedia - Buck buck -- Outdoor children's game
Wikipedia - Bud Walton Arena -- Indoor arena at the University of Arkansas
Wikipedia - Buffalo RiverWorks -- Multipurpose indoor venue and restaurant in Buffalo, New York
Wikipedia - Build a better mousetrap, and the world will beat a path to your door -- Phrase about innovation
Wikipedia - Burt Flickinger Center -- Multipurpose indoor venue in Buffalo, New York
Wikipedia - Bus doors -- Various types of doors on buses and coaches
Wikipedia - Bust of Golda Meir -- Outdoor bronze sculpture of Golda Meir in Manhattan
Wikipedia - Butterfly doors -- Type of car door
Wikipedia - Cabela's Outdoor Trivia Challenge -- 1999 video game
Wikipedia - Cabela's -- American outdoor recreational equipment retail chain
Wikipedia - Cairo Stadium Indoor Halls Complex -- Sports venue
Wikipedia - Calleva -- Outdoor education organization
Wikipedia - Camel's nose -- Metaphor for a situation where the permitting of a small, seemingly innocuous act will open the door for larger, clearly undesirable actions
Wikipedia - Campal Indoor Complex -- Multi-purpose stadium in Goa, India
Wikipedia - Camping -- Outdoor recreational activity
Wikipedia - Camp Randall Stadium -- Outdoor stadium in Madison, Wisconsin
Wikipedia - Campsite -- Place used for overnight stay in the outdoors
Wikipedia - Captain America in: The Doom Tube of Dr. Megalomann -- 1987 video game
Wikipedia - Capture the flag -- Traditional outdoor sport
Wikipedia - Car door
Wikipedia - Carioca Arena 3 -- Indoor stadium in Barra da Tijuca in the west zone of Rio de Janeiro
Wikipedia - Category:Doom engine games
Wikipedia - Category:Doom (franchise)
Wikipedia - Category:Doomsday scenarios
Wikipedia - Category:Google Doodles
Wikipedia - Category:Outdoor recreation
Wikipedia - Category:Togolese Voodoo practitioners
Wikipedia - Cees Doorakkers -- Dutch motorcycle racer
Wikipedia - Central-Mid-Levels escalator -- outdoor escalator and walkway system in Hong Kong
Wikipedia - Chalking the door
Wikipedia - Charles Doolittle Walcott Medal
Wikipedia - Charles Doolittle Walcott
Wikipedia - Chase Center -- Indoor arena in San Francisco
Wikipedia - Chashme Baddoor (2013 film) -- 2013 film by David Dhawan
Wikipedia - Chashme Baddoor (TV series) -- 1998 Indian Hindi soap opera
Wikipedia - Chashme Buddoor (1981 film) -- 1981 film by Sai Paranjpye
Wikipedia - Chevrolet Bolt -- A front-motor, five-door all-electric small station wagon marketed by Chevrolet;
Wikipedia - Chevrolet Monte Carlo -- two-door coupe that was manufactured and marketed by Chevrolet
Wikipedia - Chicago Stadium -- Former indoor stadium in Chicago, Illinois, United States
Wikipedia - CHI Health Center Omaha -- Indoor arena in Omaha, Nebraska
Wikipedia - Chili Bowl (race) -- Indoor midget car racing event
Wikipedia - Choi Doo-ho -- South Korean mixed martial artist
Wikipedia - Chris Doohan -- Canadian actor
Wikipedia - Chun Doo-hwan -- Korean army general and President from 1980 to 1988
Wikipedia - Church of the Open Door -- Former church in Los Angeles
Wikipedia - CitroM-CM-+n Xsara Picasso -- Five door compact MPV,
Wikipedia - City Sports Complex -- An indoor sporting arena located in Islamabad, Pakistan
Wikipedia - Civic Stadium (Eugene, Oregon) -- Outdoor athletic stadium
Wikipedia - Clear Channel Outdoor -- Outdoor advertising company
Wikipedia - Clear Channel UK -- British outdoor advertising company
Wikipedia - Clonaghadoo -- Village
Wikipedia - Closed Door -- 1962 film
Wikipedia - CN Centre -- Multi-use indoor arena in Prince George, British Columbia
Wikipedia - Coca-Cola Arena -- Indoor arena located in Dubai, UAE
Wikipedia - Cock-a-Doodle Doo -- 1939 Picture book
Wikipedia - Cock a doodle doo -- Nursery rhyme
Wikipedia - Cocodrilo -- Outdoor sculpture in Mexico City
Wikipedia - Coconut Grove Convention Center -- Indoor arena and exhibition hall in Miami
Wikipedia - Coda (electric car) -- Four-door, four passenger electric car manufactured by Coda Automotive
Wikipedia - Codename: Kids Next Door - Operation: S.O.D.A. -- American platformer video game
Wikipedia - Codename: Kids Next Door -- American animated television series
Wikipedia - Coleman (brand) -- Brand of outdoor recreation products
Wikipedia - Coliseo Hector Sola Bezares -- Indoor sporting arena located in Caguas, Puerto Rico
Wikipedia - Coliseo La Tortuga -- Indoor sporting arena in Talcahuano, Chile
Wikipedia - Coliseo Manuel Iguina -- Indoor sporting arena located in Arecibo, Puerto Rico
Wikipedia - Coliseo Municipal Antonio Azurmendy Riveros -- Indoor arena in Valdivia, Chile
Wikipedia - Coliseo Rebekah Colberg Cabrera -- Indoor arena in Cabo Rojo, Puerto Rico
Wikipedia - Conan and the Mists of Doom -- Novel by Roland J. Green
Wikipedia - Confederate Monument (Fort Worth, Texas) -- Outdoor Confederate memorial installed in Fort Worth, Texas
Wikipedia - Confucius Lives Next Door -- 1999 book by T.R. Reid
Wikipedia - Coomera Indoor Sports Centre -- Arena in Gold Coast, Queensland, Australia
Wikipedia - Co-op Place -- Multi-use indoor arena in Medicine Hat, Alberta
Wikipedia - Cope and stick -- Frame and panel technique for decorating doors, wainscoting, cabinets, furniture, and homes
Wikipedia - Copper Box Arena -- Indoor sporting arena located in United Kingdom
Wikipedia - Cotai Arena -- An indoor arena, located in Macao
Wikipedia - Cotswold Outdoor -- British retail chain
Wikipedia - Count Dooku -- fictional character in Star Wars
Wikipedia - Countdown to Doomsday (1966 film) -- 1966 film
Wikipedia - Coup d'etat of December Twelfth -- 1979 coup d'etat in South Korea that brought Chun Doo-hwan to power
Wikipedia - Coupe -- Closed two-door car body style with a permanently attached fixed roof which is shorter than a sedan
Wikipedia - Crack of doom
Wikipedia - Credit Union iPlex -- Multi-use indoor arena in Swift Current, Saskatchewan
Wikipedia - Criminal Justice: Behind Closed Doors -- Indian web series streaming on Hotstar
Wikipedia - Crown green bowls -- Code of bowls played outdoors on a grass or artificial turf surface
Wikipedia - CSKA Arena -- An indoor sporting arena located in Russia
Wikipedia - Curse of Muldoon -- Alleged curse on the Chicago Black Hawks
Wikipedia - Cydoor -- Adware program
Wikipedia - Daisy Door -- German Schlager music singer
Wikipedia - Daisy Outdoor Products -- Air gun manufacturer
Wikipedia - Daithi Doolan -- Irish politician
Wikipedia - Dalit Mazdoor Kisan Party -- Indian political party
Wikipedia - Dallas Sidekicks (2012-present) -- An American professional indoor soccer team based in Allen, Texas
Wikipedia - Daniella Dooling -- American artist
Wikipedia - Daphne Blake -- Fictional character on Scooby-Doo
Wikipedia - Dave Doogan -- Scottish National Party politician
Wikipedia - David Sidoo -- Canadian businessman
Wikipedia - Dawn (Journeay) -- Outdoor 1971 bronze sculpture by Helen Journeay
Wikipedia - DCU Center -- Indoor arena in Worcester, Massachusetts
Wikipedia - DD Andaman and Nicobar -- Doordarshan TV station in Andaman and Nicobar,India
Wikipedia - DD Assam -- Doordarshan TV channel in Assam, India
Wikipedia - DD Chandigarh -- Doordarshan television channel in Chandigarh, India
Wikipedia - DD Chennai -- Doordarshan public TV channel in Chennai, India
Wikipedia - DD Dadra and Nagar Haveli -- Doordarshan public TV channel in India
Wikipedia - DD Kashir -- Regional subsidiary television station of Doordarshan in Jammu and Kashmir
Wikipedia - DD Lakshadweep -- Doordarshan TV channel in Lakshadweep, India
Wikipedia - DD Meghalaya -- Doordarshan TV station in Meghalaya, India
Wikipedia - DD Podhigai -- Doordarshan Tamil-language television channel
Wikipedia - DD Retro -- Doordarshan hindi general entertainment channel for re-run of its popular classic shows
Wikipedia - DD Sikkim -- Doordarshan TV channel in Gangtok, India
Wikipedia - DD Uttar Pradesh -- Doordarshan TV channel in Uttar Pradesh, India
Wikipedia - Death Bed (Coffee for Your Head) -- 2020 single by Powfu featuring Beabadoobee
Wikipedia - Death Cab for Cutie (song) -- 1967 novelty song by the Bonzo Dog Doo-Dah Band
Wikipedia - Death-doom -- Extreme subgenre of heavy metal
Wikipedia - Deck (building) -- Surface similar to a floor, but typically constructed outdoors and connected to a building
Wikipedia - Dedicated outdoor air system
Wikipedia - Dee Doocey -- former Chair of the London Assembly
Wikipedia - Delaware Shakespeare Festival -- outdoor Shakespeare festival in Wilmington, Delaware
Wikipedia - Dengthuama Indoor Stadium -- Stadium in Mizoram, India
Wikipedia - Denver Auditorium Arena -- Indoor arena in Denver, Colorado, U.S.
Wikipedia - Deponia Doomsday -- 2016 video game
Wikipedia - Development of Doom
Wikipedia - De Wereld Draait Door -- Dutch television show
Wikipedia - Didgeridoo -- Traditional Australian musical instrument
Wikipedia - Die Doofen -- German comedy music group
Wikipedia - Dirty kitchen -- Outdoor kitchen in the Philippines, Kuwait, Bahrain
Wikipedia - DisneyQuest -- Former indoor Disney theme park chain
Wikipedia - Doctor Doom's Fearfall -- Attraction at Islands of Adventure
Wikipedia - Doctor Doom -- Marvel Comics character
Wikipedia - Do Dooni Chaar -- 2010 film by Habib Faisal
Wikipedia - Do Dooni Char -- 1968 film
Wikipedia - Do Dooni Panj -- 2019 film directed by Harry Bhatti
Wikipedia - Dogsomyn Bodoo -- Mongolian politician
Wikipedia - Donauhalle -- Indoor ice hockey rink in Linz, Austria
Wikipedia - Don't Ever Open That Door -- 1952 film
Wikipedia - Dooars -- Alluvial floodplains in eastern-northeastern India
Wikipedia - Dooble -- Web browser
Wikipedia - DooDah! -- 1998 single by Cartoons
Wikipedia - Doodhpither Gachh -- 2020 Bengali Children's film
Wikipedia - Doodle4Google -- Google-sponsored annual competition
Wikipedia - Doodlebug disaster -- Railway accident in 1940
Wikipedia - Doodle Do -- British television series
Wikipedia - Dood van een Schaduw -- 2012 short film
Wikipedia - Dookudu -- 2011 film directed by Srinu Vaitla
Wikipedia - Dooland Buultjens -- Sri Lankan cricket umpire
Wikipedia - Dooley Adams -- American jockey
Wikipedia - Dooley Insurance Group Champion Novice Chase -- Steeplechase horse race in Ireland
Wikipedia - Doolittle (album) -- 1989 studio album by Pixies
Wikipedia - Doolittle Maintenance and Storage Facility -- Cable car maintenance facility and proposed station in Oakland, California
Wikipedia - Doolittle Raid -- American aerial bombing mission against Japan in WWII
Wikipedia - Doo Lough (Clare) -- Lake in Clare, Ireland
Wikipedia - Doo Lough (Mayo) -- Lake in Mayo, Ireland
Wikipedia - Doolough Tragedy -- Event in the Great Irish Famine in Mayo
Wikipedia - Doom (1993 video game)
Wikipedia - Doom (2016 video game) -- 2016 first-person shooter video game
Wikipedia - Doom 2099 -- Comic book character
Wikipedia - Doom 3 BFG Edition
Wikipedia - Doom 3: BFG Edition
Wikipedia - Doom 3: Maelstrom -- Book by Matthew J. Costello
Wikipedia - Doom 3: Resurrection of Evil
Wikipedia - Doom 3 -- 2004 horror science fiction first-person shooter video game
Wikipedia - Doom 3: Worlds on Fire
Wikipedia - Doom 64
Wikipedia - Doom 94 -- 2018 novel by Janis JoM-EM-^Fevs
Wikipedia - Doom and Gloom -- 2012 single by the Rolling Stones
Wikipedia - Doom: Annihilation -- 2019 film directed by Tony Giglio
Wikipedia - Doom Bar -- Sandbar at the mouth of the River Camel, Cornwall, England
Wikipedia - Doombots
Wikipedia - Doombot
Wikipedia - Doom clone
Wikipedia - Doom (disambiguation)
Wikipedia - Doom Dooma -- Town in Assam, India
Wikipedia - Doomed at Sundown -- 1937 film by Sam Newfield
Wikipedia - Doomed Battalion -- 1932 film
Wikipedia - Doomed Caravan -- 1941 film by Lesley Selander
Wikipedia - Doomed Fort -- 1964 film by Jose Maria Elorrieta
Wikipedia - Doomed Megalopolis -- Dark fantasy anime based on a novel by Hiroshi Aramata
Wikipedia - Doomed to Die -- 1940 film by William Nigh
Wikipedia - Doom engine -- 1993 game engine
Wikipedia - Doomer -- Person who believes global problems will inevitably cause the collapse of civilization
Wikipedia - Doom Eternal -- 2020 first-person shooter video game
Wikipedia - Doom (film) -- 2005 film based on the video game series directed by Andrzej Bartkowiak
Wikipedia - Doomfist -- Fictional character in the 2016 video game Overwatch
Wikipedia - Doom (franchise) -- Series of video games and other media
Wikipedia - Doomguy -- Fictional character from the Doom video game series
Wikipedia - Doom II: Hell on Earth
Wikipedia - Doom II RPG
Wikipedia - Doom II -- 1994 first person shooter
Wikipedia - Doom metal -- Subgenre of heavy metal music
Wikipedia - Doom modding -- Modding in the Doom video game series
Wikipedia - Doom Mons -- Mountain on Titan
Wikipedia - Doom (novel series) -- 1995/6 series of science fiction novels
Wikipedia - Doom Patrol (TV series) -- 2019 American streaming television series
Wikipedia - Doom Patrol -- Group of fictional characters
Wikipedia - Doom (professional wrestling) -- Professional wrestling tag team
Wikipedia - Doomquest
Wikipedia - Doom Resurrection
Wikipedia - DoomRL
Wikipedia - Doom RPG
Wikipedia - Doomscrolling -- Compulsive consumption of large quantity of negative online news
Wikipedia - Doomsday (1928 film) -- 1928 film
Wikipedia - Doomsday (2008 film) -- 2008 film by Neil Marshall
Wikipedia - Doomsday algorithm
Wikipedia - Doomsday argument -- Probabilistic argument claiming to predict the number of future humans given an estimate of the total number of humans born so far
Wikipedia - Doomsday Book (novel) -- Novel by Connie Willis
Wikipedia - Doomsday Clock (comics) -- Comic
Wikipedia - Doomsday Clock -- Symbol which represents the likelihood of a man-made global catastrophe
Wikipedia - Doomsday Comfort -- 2005 studio album by Deathbound
Wikipedia - Doomsday (comics)
Wikipedia - Doomsday Cult: A Study of Conversion, Proselytization, and Maintenance of Faith -- 1966 sociological book by John Lofland
Wikipedia - Doomsday cult -- Cult that believes in apocalypticism and millenarianism
Wikipedia - Doomsday (DC Comics) -- Fictional comic character
Wikipedia - Doomsday device
Wikipedia - Doomsday device (wrestling) -- Professional wrestling move
Wikipedia - Doomsday (Doctor Who) -- Episode of Doctor Who
Wikipedia - Doomsday film
Wikipedia - Doomsday Man
Wikipedia - Doomsday plane (Russia) -- Airborne Command Post operated by the Russian Air Force, based on the Ilyushin Il-96-400 commercial aircraft airframe
Wikipedia - Doom (series)
Wikipedia - Doomsword -- Italian doom metal band
Wikipedia - Doom: The Boardgame -- Board game
Wikipedia - Doomwatch (film) -- 1972 film by Peter Sasdy
Wikipedia - Doomwatch -- British science fiction television series
Wikipedia - Doonagore Castle
Wikipedia - Doon de Mayence
Wikipedia - Doondi -- Indian film producer (b. 1932, d. 2007)
Wikipedia - Doon Doon, New South Wales -- Suburb of Tweed Shire, New South Wales, Australia
Wikipedia - Doonesbury -- Comic strip
Wikipedia - Doon Mackichan -- British comedian and actress
Wikipedia - Doonside Cup -- Flat horse race in Britain
Wikipedia - Doon Township, Lyon County, Iowa -- Township in Iowa, USA
Wikipedia - Dooo It! -- 2015 song by Miley Cyrus
Wikipedia - Doop (comics)
Wikipedia - Doop (song) -- 1994 single by Doop
Wikipedia - Doorathu Idi Muzhakkam -- 1980 film by K. Vijayan
Wikipedia - Door Chalen -- 1946 film
Wikipedia - Door closer -- Mechanical device that closes a door in a controlled manner
Wikipedia - Doordarshan (film) -- 2020 Indian Hindi-language family comedy film by Gagan Puri
Wikipedia - Doordarshan Kendra, Madurai -- Indian public television channel in Tamil Nadu
Wikipedia - Doordarshan -- India's public service broadcaster
Wikipedia - DoorDash -- American food delivery company
Wikipedia - Door Gagan Ki Chhaon Mein -- 1964 film by Kishore Kumar
Wikipedia - Door handle -- Device to open or close door
Wikipedia - Doorie -- 2006 studio album by Atif Aslam
Wikipedia - Dooring -- Traffic collision in which a bicyclist (or other road user) rides or drives into a motor vehicle's door or is struck by a door that was opened quickly without due care.
Wikipedia - Door-in-the-face technique -- Compliance method that involves getting a person to agree to a request by presenting a larger request first that the respondent will most likely turn down
Wikipedia - Doorkeeper of the United States House of Representatives -- Former parliamentary officer
Wikipedia - Door Kickers -- 2014 video game
Wikipedia - Doorman (comics)
Wikipedia - Doors and People
Wikipedia - Doors and Windows (EP) -- Album
Wikipedia - Doors (computing)
Wikipedia - DOORS Extension Language -- Scripting language that extends Rational DOORS
Wikipedia - Doors of Perception -- Conference
Wikipedia - Doors to the Unknown
Wikipedia - Door to Silence -- Film directed by Lucio Fulci
Wikipedia - Doorway page
Wikipedia - Door -- Movable barrier that allows ingress and egress
Wikipedia - Dooryard Bloom -- Music by Jennifer Higdon
Wikipedia - Doosan Corporation -- South Korean company
Wikipedia - Doosan Encyclopedia -- Korean language encyclopedia
Wikipedia - Doosan Group -- South Korean conglomerate company
Wikipedia - Doosan Heavy Industries & Construction -- South Korean company
Wikipedia - Doosri Dulhan -- 1983 film by Lekh Tandon
Wikipedia - Doo-Wops & Hooligans -- 2010 studio album by Bruno Mars
Wikipedia - Doo Wop (That Thing) -- 1998 single by Lauryn Hill
Wikipedia - Doo-wop -- Style of rhythm & blues
Wikipedia - Dorjiin Tsenddoo -- Mongolian speed skater
Wikipedia - Dorothy Doolittle -- American marathon runner and athletics coach
Wikipedia - Double Door (film) -- 1934 film by Charles Vidor
Wikipedia - Draft:Columbus Square Mall -- Indoor shopping mall in Columbus, Georgia
Wikipedia - Draft:List of Hello Jadoo episodes -- Wikipedia list article
Wikipedia - Draft:Patagon Journal -- environmental and outdoor magazine
Wikipedia - Draft:Soulers (band) -- Canadian doom metal project
Wikipedia - Draft:Victor Von Doom (Tim Story film series) -- 2005-07 Fantastic Four film series character
Wikipedia - Drakensberg hiking -- Popular outdoor activity in South Africa
Wikipedia - Draught excluder -- Insulator to keep cold air from coming under doors and windows
Wikipedia - Dr. Doom
Wikipedia - DreamWorks Water Park -- Indoor water park
Wikipedia - Dr. Heinz Doofenshmirtz -- Fictional character from the animated television show Phineas and Ferb
Wikipedia - Dr Shyama Prasad Mukherjee Indoor Stadium -- Sports facility at Goa University, Goa, India
Wikipedia - Druzhba Arena -- Indoor sports arena in Donetsk, Ukraine
Wikipedia - Dub Take the Voodoo Out of Reggae -- album by Mad Professor
Wikipedia - Duck and Run -- 2001 single by 3 Doors Down
Wikipedia - Dungeons > Dragons: Tower of Doom
Wikipedia - Duped Till Doomsday -- 1957 film
Wikipedia - Earl Shaffer -- American outdoorsman
Wikipedia - Eddie Bauer (outdoorsman) -- American outdoorsman
Wikipedia - Edge of Doom -- 1950 film
Wikipedia - Edmonton Gardens -- Indoor hockey arena built in Edmonton, Alberta, Canada
Wikipedia - Education Opens Doors -- American nonprofit organization
Wikipedia - Edward Saylor -- US Air Force officer and member of the Doolittle Raiders
Wikipedia - Edwin "Puruco" Nolasco Coliseum -- Indoor sporting arena located in Coamo, Puerto Rico
Wikipedia - Eileen Bell (bowls) -- Irish lawn and indoors bowls player
Wikipedia - Eissportzentrum Chemnitz -- Sports arena and indoor ice hockey venue
Wikipedia - Eissportzentrum Westfalenhallen -- Indoor sporting arena in Dortmund, Germany
Wikipedia - Ekeberghallen -- An indoor sports arena located at Ekebergsletta in Nordstrand, Oslo, Norw
Wikipedia - Elan (snowmobile) -- Skidoo snowmobile
Wikipedia - Eliakim Doolittle -- American composer and teacher (1772-1850)
Wikipedia - Elizabeth Ann Doody Gorman -- American politician
Wikipedia - Eliza Doolittle
Wikipedia - Emilio E. Huyke Coliseum -- Indoor sporting arena located in Humacao, Puerto Rico
Wikipedia - ENMAX Centre -- Multi-use indoor arena in Lethbridge, Alberta
Wikipedia - En plein air -- Act of painting outdoors
Wikipedia - Erika Doornbos -- Dutch curler
Wikipedia - Esbjerg Stadionhal -- Former indoor arena in Esbjerg, Denmark
Wikipedia - Eucalyptus M-CM-^W kalangadooensis -- Species of plant
Wikipedia - Euro-Skulptur -- Outdoor sculpture in Frankfurt am Main
Wikipedia - Fairy Doors of Ann Arbor -- Public art installation
Wikipedia - Federation Internationale de Volleyball -- International governing body for the sport of indoor, beach and grass volleyball
Wikipedia - Federation of Chatkal Mazdoor Unions -- Indian trade union
Wikipedia - Ferdoos Mohammed -- Egyptian actress
Wikipedia - Fereydoon Family
Wikipedia - Fereydoon Moshiri
Wikipedia - Fernand Petzl -- World-renowned caver and manufacturer of outdoor equipment under the brand name Petzl
Wikipedia - Ferydoon Hemmati -- Iranian politician
Wikipedia - Field & Stream (retailer) -- U.S. outdoor goods retailer
Wikipedia - Field Day (festival) -- Yearly outdoor music festival in London
Wikipedia - FilmDoo -- A UK-based video-on-demand (VOD) platform specialised in independent and world cinema
Wikipedia - Final Doom
Wikipedia - Fingerlakes Mall -- Indoor shopping mall near Auburn, NY
Wikipedia - Fingerpoke of Doom -- Professional wrestling incident
Wikipedia - Finswimming at the 2009 Asian Indoor Games -- Competition held in MM-aM-;M-9 M-DM-^PM-CM-,nh National Aquatics Sports Complex, Hanoi, Vietnam
Wikipedia - First indoor ice hockey game -- 1875 ice hockey game in Victoria Skating Rink in Montreal
Wikipedia - Fiserv Forum -- Indoor arena in downtown Milwaukee, Wisconsin
Wikipedia - Fishbait Miller -- Doorkeeper of the U.S. House of Representatives
Wikipedia - Fish flake -- Outdoor platform for drying cod in northern fishing villages
Wikipedia - Floorball -- Indoor team sport
Wikipedia - Flooring -- Permanent indoor walking surface
Wikipedia - Florence Mall (Kentucky) -- Indoor shopping mall in Florence, Kentucky
Wikipedia - Florida's Tribute to the Women of the Confederacy -- Outdoor Confederate memorial installed in Jacksonville, Florida's Springfield Park
Wikipedia - Food court -- Indoor plaza or common area within a facility that provides a common area for self-serve dinner
Wikipedia - Foot-in-the-door technique
Wikipedia - Ford Doolittle
Wikipedia - Ford Focus Electric -- 5-door hatchback electric car produced by Ford
Wikipedia - Fort Wayne Flames -- American indoor soccer club
Wikipedia - Forum Copenhagen -- Indoor arena
Wikipedia - Francis Dodoo -- Ghanaian athlete
Wikipedia - Frans van Dooren -- Dutch translator
Wikipedia - Fred Jones (Scooby-Doo)
Wikipedia - Freedoom
Wikipedia - Free range -- Method of farming where animals can roam freely outdoors
Wikipedia - Freidoon Shahidi
Wikipedia - Freydoon Shahidi -- Iranian mathematician
Wikipedia - Frost Great Outdoors -- American television network
Wikipedia - Fugain -- album by Herman van Doorn
Wikipedia - Fugitive of the Judoon -- Episode of Doctor Who
Wikipedia - Fulfillment Amphitheater -- Outdoor amphitheater in Taichung, Taiwan
Wikipedia - Full Circle (The Doors album) -- album by The Doors
Wikipedia - Full House (The Dooleys album) -- The Dooleys album
Wikipedia - Fur Dich (Xavier Naidoo album) -- 2017 album
Wikipedia - Furnace Town Living Heritage Museum -- Outdoor museum near Snow Hill, Maryland, United States
Wikipedia - Fuzzy Door Productions -- American TV production company
Wikipedia - Galen Center -- A multipurpose indoor arena in California
Wikipedia - Gander Outdoors -- US based outdoors equipment retailer
Wikipedia - Garage door opener -- Motorized device that opens and closes garage doors
Wikipedia - Geared continuous hinge -- A type of continuous hinge used mostly on doors in high-traffic entrances
Wikipedia - Gemmy Industries -- American outdoor decor products company
Wikipedia - Gentil Theodoor Antheunis -- Belgian poet and writer
Wikipedia - George Thomas Doo -- British engraver
Wikipedia - Gerda Dendooven -- Belgian illustrator
Wikipedia - Gerry (company) -- American outdoor sports clothing and gear brand
Wikipedia - Get Up and Bar the Door -- Traditional song
Wikipedia - Ginasio do Maracanazinho -- Indoor arena in Brazil
Wikipedia - Girl Next Door (Girl Next Door album) -- 2008 album by Girl Next Door
Wikipedia - Girl Next Door (Musiq Soulchild song) -- 2001 single by Musiq Soulchild
Wikipedia - Girl next door -- Archetype of a cute, kind, unassuming, and honest woman or girl, often in a romantic story
Wikipedia - Glassdoor
Wikipedia - G.M.C. Balayogi SATS Indoor Stadium -- A multipurpose outdoor/indoor stadium in Chennai, India
Wikipedia - Gniezno Doors
Wikipedia - Goatsnake -- American doom metal band
Wikipedia - God Break Down the Door -- Nine Inch Nails song
Wikipedia - Golovec Hall -- Indoor sporting arena located in Celje, Slovenia
Wikipedia - Goodge Place Market -- Outdoor street market in North London
Wikipedia - Google doodle
Wikipedia - Google Doodle -- Temporary alteration of the logo on Google's homepages to commemorate holidays and events
Wikipedia - Gordon Dooley -- American comedian
Wikipedia - Graham Robertson (bowls) -- Scottish international indoor and lawn bowler
Wikipedia - Granite Gear -- American outdoor company that sells backpacks, hiking and portage accessories.
Wikipedia - Greaghnadoony -- Townland in County Cavan, Ireland
Wikipedia - Great Ngaruawahia Music Festival -- Outdoor music festival in New Zealand
Wikipedia - Great Stage Park -- outdoor concert venue in Manchester, Tennessee, United States
Wikipedia - Green Door (TV series) -- 2019 Mandarin-language television mini-series
Wikipedia - Greg Clark (journalist) -- Canadian newspaperman, soldier, outdoorsman, humorist
Wikipedia - G SenjM-EM-^M Heaven's Door -- Japanese manga series
Wikipedia - Gull-wing door -- Car door hinged at the roof
Wikipedia - Gust lock -- Mechanism that locks control surfaces and keeps open aircraft doors in place while the aircraft is parked on the ground
Wikipedia - Gwyneth Boodoo -- American psychologist
Wikipedia - Hadoop
Wikipedia - Hala Arena -- Indoor sports arena in Poznan, Poland
Wikipedia - Hala Azoty -- Indoor arena in Poland
Wikipedia - Haldoor Party -- Political party in Somalia
Wikipedia - Hanahoe -- 1980s group of South Korean military officers headed by Chun Doo-hwan
Wikipedia - Handball -- Olympic team sport played indoors by 7 players a side
Wikipedia - Hand of Doom -- Song by Black Sabbath
Wikipedia - Hank Parker Jr. -- American stock car racing driver and outdoorsman
Wikipedia - Haoui Montaug -- American doorman
Wikipedia - Hardware backdoors
Wikipedia - Harrisburg Heat (2012-) -- An American professional indoor soccer team based in Harrisburg, Pennsylvania
Wikipedia - Harry A. Gampel Pavilion -- Indoor arena at the University of Connecticut
Wikipedia - Harry van Doorn -- Dutch politician
Wikipedia - Hatchback -- car body configuration with a rear door that swings upward to provide access to a cargo area
Wikipedia - Hazrat Makhdoom Shah Muhammad Munim Pak
Wikipedia - Headlamp (outdoor) -- Light source affixed to the head
Wikipedia - Heating, ventilation, and air conditioning -- Technology of indoor and vehicular environmental comfort
Wikipedia - Hell's Doorway -- 1932 novel by F.J. Thwaites
Wikipedia - Henderson Event Center -- Indoor arean in Henderson, Nevada, U.S.
Wikipedia - Henry McAdoo
Wikipedia - Henry Robert McAdoo
Wikipedia - Heptathela -- Genus of trapdoor spiders
Wikipedia - Heraklion Indoor Sports Arena -- Sports arena in Heraklion, Crete Region, Greece
Wikipedia - Heraklion University Sports Hall -- Indoor arena in Heraklion, Crete, Greece
Wikipedia - Herberger Theater Center -- Indoor performing arts venue in downtown Phoenix, Arizona
Wikipedia - Herman Dooyeweerd
Wikipedia - Herman Theodoor Colenbrander -- Dutch historian
Wikipedia - Hersheypark Arena -- Multi-purpose indoor arena located in Hershey, Pennsylvania, USA
Wikipedia - Het Loo Palace -- Palace in Apeldoorn, Netherlands, built by the House of Orange-Nassau.
Wikipedia - Hilla Rustomji Faridoonji -- Indian educationist and political activist
Wikipedia - Hindoostan (Battle honour) -- Battle honor celebrating the conquest of British India
Wikipedia - Hiroshima Prefectural Sports Center -- An indoor arena located in Hiroshima, Japan
Wikipedia - HNLMS Karel Doorman (R81) -- Colossus class aircraft carrier
Wikipedia - Holy Door
Wikipedia - Hong Kong Coliseum -- Multi-purpose indoor arena
Wikipedia - Hoodoo Ann -- 1916 film by Lloyd Ingraham
Wikipedia - Hoodoo (folk magic)
Wikipedia - Hoodoo (geology) -- A tall, thin spire of relatively soft rock usually topped by harder rock
Wikipedia - Hoodoo Gurus -- Australian rock band formed in 1981
Wikipedia - Hoodoo Love -- 2007 play by Katori Hall
Wikipedia - Hoodoo Peak -- Mountain in the North Cascades, Washington
Wikipedia - House of Four Doors -- House of Four Doors
Wikipedia - Howdy Doody -- Television series
Wikipedia - Hudood Ordinances
Wikipedia - Hurling -- Outdoor team stick and ball game
Wikipedia - Husqvarna Group -- Swedish outdoor power products manufacturer
Wikipedia - Hyacinth House -- 1971 song by The Doors
Wikipedia - I Am Omega -- 2007 American doomsday film by Griff Furst
Wikipedia - Ideal Marriage: Its Physiology and Technique -- Book by Theodoor Hendrik van de Velde
Wikipedia - If You Wanna Be Happy -- 1963 doo-wop song
Wikipedia - I'll Be Next Door for Christmas -- 2018 film by David Jay Willis
Wikipedia - IMG Worlds of Adventure -- Indoor amusement park Arabia, Dubai
Wikipedia - In camera -- Behind closed doors (legal)
Wikipedia - Indiana Farmers Coliseum -- Indoor arena in Indianapolis, Indiana
Wikipedia - Indira Gandhi Arena -- Indoor arena in India
Wikipedia - Indoo Ki Jawani -- Indian coming-of-age comedy film
Wikipedia - Indoor air pollution in developing nations -- Include combustion and building materials
Wikipedia - Indoor air quality -- Air quality within and around buildings and structures
Wikipedia - Indoor mold -- Fungal growth that develops on wet materials
Wikipedia - Indoor positioning system
Wikipedia - Indoor positioning
Wikipedia - Indoor Stadium Huamark -- Multi-purpose indoor arena in Bangkok, Thailand
Wikipedia - Indoor tanning -- Tanning using an artificial source of ultraviolet light
Wikipedia - Inez Clare Verdoorn -- South African botanist
Wikipedia - Innogy Sporthalle -- Indoor sports arena in Mulheim, Germany
Wikipedia - In Search of Voodoo: Roots to Heaven -- 2018 Beninese documentary film
Wikipedia - Iodoom3
Wikipedia - I Ring Doorbells -- 1946 film directed by Frank R. Strayer
Wikipedia - Iron Doors -- 2010 film
Wikipedia - Isaac Doolittle -- Watchmaker and inventor 1721-1800
Wikipedia - Isidoor Teirlinck -- Belgian writer
Wikipedia - Isma Dooly -- American editor
Wikipedia - Isuzu 117 Coupe -- Compact Gran Turismo type 2-door fastback coupe
Wikipedia - Isuzu Piazza -- a small, sporty 3-door liftback coupe which was manufactured by Isuzu.
Wikipedia - Iveagh Markets -- Former indoor market in Dublin
Wikipedia - I Wanna Dance Wit' Choo (Doo Dat Dance) -- 1975 song by Disco-Tex and the Sex-O-Lettes
Wikipedia - Jackie M. Dooley -- American archivist
Wikipedia - James A. Doonan
Wikipedia - James Dooge
Wikipedia - James Doohan -- Canadian character and voice actor
Wikipedia - James Dooley (composer) -- American film score composer
Wikipedia - James Monaghan Dooley -- Australian politician
Wikipedia - James Rood Doolittle -- American lawyer and politician, United States Senator from Wisconsin
Wikipedia - Jamsil Students' Gymnasium -- Indoor sporting arena located in Seoul, South Korea
Wikipedia - Jane Sanders Stadium -- Outdoor softball stadium in Eugene, Oregon, U.S.
Wikipedia - Jan Theodoor Kruseman -- Dutch painter
Wikipedia - Janus -- Roman god of beginnings and doorways
Wikipedia - J Bole Toh Jadoo -- Indian animated television series
Wikipedia - Jean-Pierre Door -- French politician
Wikipedia - Jeunesse Arena -- Indoor multi-purpose arena in Brazil
Wikipedia - Jimmy Doolittle
Wikipedia - Jinbei Granse -- a 4 door mid-size van
Wikipedia - J. L. Doob
Wikipedia - Joe Baidoo-Ansah -- Ghanaian politician
Wikipedia - Joe Dooley -- Irish former hurler and manager
Wikipedia - John B. Doolin -- American Oklahoma state supreme court justice
Wikipedia - John Doogan -- Recipient of the Victoria Cross
Wikipedia - John Doolittle -- American politician
Wikipedia - John Higgins (bowls) -- Irish international lawn and indoor bowler
Wikipedia - John J. Rowlands -- American journalist, writer, and outdoorsman
Wikipedia - John M. Parker Agricultural Coliseum -- A multipurpose indoor arena in Louisiana
Wikipedia - Johnny Dooley -- Irish former hurling manager and player
Wikipedia - Johnson Outdoors -- Producer of outdoor recreational products, with several brand names
Wikipedia - Jones Beach Theater -- Outdoor ampitheatre in Wantagh, New York, U.S.
Wikipedia - Jose Miguel Agrelot Coliseum -- The biggest indoor arena in Puerto Rico dedicated to entertainment
Wikipedia - Joseph L. Doob -- American mathematician
Wikipedia - Joseph Leo Doob
Wikipedia - Judge Doom -- Fictional character in the film Who Framed Roger Rabbit
Wikipedia - Judoon -- Fictional species from BBC sci-fi show ''Doctor Who''
Wikipedia - Just Behind the Door -- 1984 film
Wikipedia - Justice League: Doom -- 2012 film directed by Lauren Montgomery
Wikipedia - Justin Skule -- Revolving Door
Wikipedia - Kalangadoo, South Australia
Wikipedia - Kaleta Doolin -- American artist and philanthropist
Wikipedia - Kalevankankaan jM-CM-$M-CM-$halli -- Indoor arena in Mikkeli, Finland
Wikipedia - Kamei Arena Sendai -- An indoor sporting arena inJapan
Wikipedia - Kang Doo -- South Korean singer and actor
Wikipedia - Kang Ki-doong -- South Korean film actor
Wikipedia - Kansas City Comets (2010-) -- An indoor soccer team based in Independence, Missouri
Wikipedia - Karel Doorman-class frigate -- Ship class
Wikipedia - Karry Dolphin -- Electric 4/5 door van
Wikipedia - Karthikeya (film) -- 2014 film by Chandoo Mondeti
Wikipedia - Katharine Doob Sakenfeld -- American Old Testament scholar
Wikipedia - Katharine Dooris Sharp -- Botanist and author
Wikipedia - Katherine Hawes -- English female lawn and indoor bowler
Wikipedia - Katie Doores -- British biochemist
Wikipedia - Kazan Gymnastics Center -- Indoor sports arena in Kazan, Russia
Wikipedia - Kevin Doolan -- Australian motorcycle speedway rider
Wikipedia - KeyBank Center -- Multipurpose indoor arena located in downtown Buffalo, New York, United States
Wikipedia - Keystone Centre -- Multi-use indoor arena in Brandon, Manitoba
Wikipedia - Kezar Stadium -- Outdoor athletic stadium in San Francisco
Wikipedia - Khemmis (band) -- American doom metal band
Wikipedia - Kia Concord -- Four-door sedan
Wikipedia - Kia K4 -- compact four-door sedan manufactured by Kia Motors
Wikipedia - Kim Doochul -- South Korean theoretical physicist
Wikipedia - Kim Doo-kwan -- South Korean politician
Wikipedia - Kimura spider -- Species of trapdoor spider
Wikipedia - Kindred Spirits (sculpture) -- Outdoor sculpture in County Cork, Ireland
Wikipedia - Kitne Door Kitne Paas -- 2002 film by Mehul Kumar
Wikipedia - Knocking on Heaven's Door (book) -- Book by Lisa Randall
Wikipedia - Knock on Any Door -- 1949 film by Nicholas Ray
Wikipedia - Knocks at My Door -- 1994 film
Wikipedia - Knock y Doonee -- Historic monument site on the Isle of Man
Wikipedia - Kofi Aidoo -- Ghanaian writer
Wikipedia - Ko Kyung-doo -- South Korean judoka
Wikipedia - Korat Chatchai Hall -- An indoor sporting arena located in Thailand
Wikipedia - Krylatskoye Sports Palace -- An indoor sporting arena located in Russia
Wikipedia - Kryptonite (3 Doors Down song) -- 2000 single by 3 Doors Down
Wikipedia - Kuhak (1960 film) -- 1960 film by Agradoot
Wikipedia - Kuipke -- Indoor velodrome in Ghent, Belgium
Wikipedia - KU-KSU-WSU Triangular -- American college indoor track and field event
Wikipedia - Kunlun Fight World Combat Sports Center -- an indoor arena and a large gym in Beijing, Chin
Wikipedia - Laali Ki Shaadi Mein Laaddoo Deewana -- 2017 film written and directed by Manish Harishankar
Wikipedia - Lamberghini (song) -- Single by The Doorbeen ft.Ragini
Wikipedia - Landau (carriage) -- Four-wheeled open carriage with two doors primarily for passenger transport
Wikipedia - Land lab -- Outdoor laboratory for biological study
Wikipedia - Larissa Neapolis Indoor Arena -- Sports arena in Larissa, Thessaly Region, Greece
Wikipedia - La Salle Coliseum -- A multi-purpose indoor sport arena in Philippines
Wikipedia - L.A. Woman (song) -- 1971 single by The Doors
Wikipedia - L.A. Woman -- 1971 studio album by the Doors
Wikipedia - Leave No Trace -- Set of outdoor ethics
Wikipedia - Legion of Doom (hacking) -- Hacker group
Wikipedia - Legion of Doom -- Group of super villains in the DC universe
Wikipedia - Leilani (song) -- Single by Hoodoo Gurus
Wikipedia - Lelia Doolan -- Irish producer
Wikipedia - Leonard Doob
Wikipedia - Leonard W. Doob
Wikipedia - Lex Luthor: Drop of Doom
Wikipedia - Liaquat Gymnasium -- An indoor sporting arena located in Islamabad, Pakistan
Wikipedia - Linda King (bowls) -- Hong Kong lawn and indoor bowler
Wikipedia - Liphistius batuensis -- Species of trapdoor spider found in Selangor, Malaysia
Wikipedia - Liphistius -- Genus of trapdoor spider
Wikipedia - Liptapanlop Hall -- An indoor sporting arena located in Thailand
Wikipedia - List of accolades received by Dookudu -- Wikipedia list article
Wikipedia - List of A Pup Named Scooby-Doo episodes -- Wikipedia list article
Wikipedia - List of Asian Indoor and Martial Arts Games records in indoor athletics -- Wikipedia list article
Wikipedia - List of Asian Indoor and Martial Arts Games records in swimming -- Wikipedia list article
Wikipedia - List of BBS door games -- Wikipedia list article
Wikipedia - List of cars with non-standard door designs -- Wikipedia list article
Wikipedia - List of Codename: Kids Next Door episodes -- List of episodes of the American animated television series Codename: Kids Next Door
Wikipedia - List of didgeridoo players -- Wikimedia list article
Wikipedia - List of Doogie Howser, M.D. episodes -- Wikipedia list article
Wikipedia - List of doom metal bands -- Wikimedia list article
Wikipedia - List of Doom ports -- Wikipedia list article
Wikipedia - List of Doom source ports
Wikipedia - List of events at JosM-CM-) Miguel Agrelot Coliseum -- List of events at indoor arena in Hato Rey, San Juan, Puerto Rico
Wikipedia - List of fictional doomsday devices
Wikipedia - List of indoor arenas by capacity -- Wikimedia list article
Wikipedia - List of indoor arenas in Africa -- Wikimedia list article
Wikipedia - List of indoor arenas in Albania -- Wikimedia list article
Wikipedia - List of indoor arenas in Argentina -- Wikimedia list article
Wikipedia - List of indoor arenas in Australia -- Wikimedia list article
Wikipedia - List of indoor arenas in Belgium -- Wikimedia list article
Wikipedia - List of indoor arenas in Bosnia and Herzegovina -- Wikimedia list article
Wikipedia - List of indoor arenas in Brazil -- Wikimedia list article
Wikipedia - List of indoor arenas in Bulgaria -- Wikimedia list article
Wikipedia - List of indoor arenas in Canada -- Wikimedia list article
Wikipedia - List of indoor arenas in China -- Wikimedia list article
Wikipedia - List of indoor arenas in Croatia -- Wikimedia list article
Wikipedia - List of indoor arenas in Denmark -- Wikimedia list article
Wikipedia - List of indoor arenas in Estonia -- Wikimedia list article
Wikipedia - List of indoor arenas in Europe -- Wikimedia list article
Wikipedia - List of indoor arenas in Germany -- Wikimedia list article
Wikipedia - List of indoor arenas in Greece -- Wikimedia list article
Wikipedia - List of indoor arenas in Hungary -- Wikimedia list article
Wikipedia - List of indoor arenas in India -- Wikimedia list article
Wikipedia - List of indoor arenas in Israel -- Wikimedia list article
Wikipedia - List of indoor arenas in Italy -- Wikimedia list article
Wikipedia - List of indoor arenas in Japan -- Wikimedia list article
Wikipedia - List of indoor arenas in Kosovo -- Wikimedia list article
Wikipedia - List of indoor arenas in Lithuania -- Wikimedia list article
Wikipedia - List of indoor arenas in Morocco -- Wikimedia list article
Wikipedia - List of indoor arenas in Nordic countries -- Wikipedia list article
Wikipedia - List of indoor arenas in North Macedonia -- Wikimedia list article
Wikipedia - List of indoor arenas in Poland -- Wikimedia list article
Wikipedia - List of indoor arenas in Portugal -- Wikimedia list article
Wikipedia - List of indoor arenas in Russia -- Wikimedia list article
Wikipedia - List of indoor arenas in Serbia -- Wikimedia list article
Wikipedia - List of indoor arenas in Slovenia -- Wikimedia list article
Wikipedia - List of indoor arenas in South Korea -- Wikimedia list article
Wikipedia - List of indoor arenas in Spain -- Wikimedia list article
Wikipedia - List of indoor arenas in Sweden -- Wikimedia list article
Wikipedia - List of indoor arenas in the Philippines -- Wikimedia list article
Wikipedia - List of indoor arenas in the United Kingdom -- Wikimedia list article
Wikipedia - List of indoor arenas in the United States -- Wikimedia list article
Wikipedia - List of indoor arenas in Tunisia -- Wikimedia list article
Wikipedia - List of indoor arenas in Turkey -- Wikimedia list article
Wikipedia - List of indoor arenas in Yugoslavia -- Wikimedia list article
Wikipedia - List of indoor arenas -- Wikimedia list article
Wikipedia - List of indoor ice rinks in Norway -- Wikimedia list article
Wikipedia - List of indoor speed skating rinks -- Wikimedia list article
Wikipedia - List of indoor volleyball world medalists -- Wikimedia list article
Wikipedia - List of New Orleans VooDoo seasons -- Wikimedia list article
Wikipedia - List of outdoor artworks at Newfields -- Wikipedia list article
Wikipedia - List of outdoor ice hockey games -- Wikimedia list article
Wikipedia - List of outdoor industry parent companies -- Wikimedia list article
Wikipedia - List of Pinky Dinky Doo episodes -- Wikipedia list article
Wikipedia - List of Scooby-Doo characters -- Wikipedia list article
Wikipedia - List of Scooby-Doo media -- List of various media from the Scooby-Doo franchise
Wikipedia - List of Scooby-Doo! Mystery Incorporated episodes -- Wikipedia list article
Wikipedia - List of Scooby-Doo, Where Are You! episodes -- Wikipedia list article
Wikipedia - List of Shaggy & Scooby-Doo Get a Clue! episodes -- Wikipedia list article
Wikipedia - List of surviving McDonnell F-101 Voodoos -- Wikipedia list article
Wikipedia - List of the Doobie Brothers band members -- Wikimedia list article
Wikipedia - List of The Doon School alumni -- Alumni of the private boarding school in India
Wikipedia - List of The Girls Next Door episodes -- Wikipedia list article
Wikipedia - List of The New Scooby-Doo Movies episodes -- Wikipedia list article
Wikipedia - List of The Scooby-Doo Show episodes -- Wikipedia list article
Wikipedia - List of trapdoor spiders -- Wikimedia list article
Wikipedia - List of What's New, Scooby-Doo? episodes -- Wikipedia list article
Wikipedia - Lists of Scooby-Doo episodes -- Wikipedia list article
Wikipedia - Little Caesars Arena -- Indoor arena in Detroit, Michigan
Wikipedia - Live at the Hollywood Bowl (The Doors album) -- 1987 album by The Doors
Wikipedia - Live at the Isle of Wight Festival 1970 (The Doors album) -- 1987 album by The Doors
Wikipedia - Liverpool Stadium -- Indoor sporting arena located in United Kingdom
Wikipedia - Locked Doors -- 1925 film
Wikipedia - Lockport Mall -- Former indoor shopping mall near Lockport, New York
Wikipedia - Logan Dooley -- American trampoline gymnast
Wikipedia - London Ice House -- Indoor arena now a velodrome in London, Ontario
Wikipedia - Lorna Doom -- American punk rock bass guitarist
Wikipedia - Lorna Doone (1922 film) -- 1922 film by Maurice Tourneur
Wikipedia - Lorna Doone (1951 film) -- 1951 film
Wikipedia - Louisiana Voodoo -- Set of spiritual folkways that developed from the traditions of the African diaspora
Wikipedia - Lucius Doolittle -- American rector
Wikipedia - Luv Kush Indoor Stadium -- Indoor sports venue in Rajasthan, India
Wikipedia - Lydie Dooh Bunya -- Cameroonian journalist and feminist
Wikipedia - Macpherson Stadium, Hong Kong -- Indoor stadium in Hong Kong
Wikipedia - Madison Square Garden Bowl -- Former outdoor arena in Queens, New York
Wikipedia - Madison Square Garden -- Multi-purpose indoor arena in New York City, New York, United States
Wikipedia - Magnet fishing -- Searching in outdoor waters for ferromagnetic objects
Wikipedia - Major Arena Soccer League 2 -- A North American indoor soccer league
Wikipedia - Makhdoom Ali Khan -- Pakistani lawyer (born 1954)
Wikipedia - Makhdoom Ali Mahimi
Wikipedia - Makhdoom Bilawal -- 15th and 16th-century writer and Sufi saint
Wikipedia - Makhdoom Fawaz Ahmed Hashmi -- Pakistani politician
Wikipedia - Makhdoom Husamudeen Manikpuri
Wikipedia - Makhdoom Khalil-u-Zaman -- Pakistani politician
Wikipedia - Makhdoom Lutufullah -- 16th-century Sindhi poet Saint
Wikipedia - Makhdoom Mehboob Zaman -- Pakistani politician
Wikipedia - Makhdoom Muhammad Hashim Thattvi
Wikipedia - Makhdoom Muhammad Zaman Talib-ul-Mola
Wikipedia - Makhdoom Rafik Zaman -- Pakistani politician
Wikipedia - Makhdoom Shahabuddin -- Pakistani federal minister and member of the National Assembly of Pakistan
Wikipedia - Makhdoom Sharfuddin Ahmed Yahya Maneri
Wikipedia - Makhdoom Syed Ali Akbar Mehmood -- Pakistani politician
Wikipedia - Makhdoom Syed Ali Raza Shah -- Pakistani politician
Wikipedia - Makhdoom Syed Iftikhar Hassan Gillani -- Pakistani politician
Wikipedia - Makhdoom Syed Muhammad Masood Alam -- Pakistani politician
Wikipedia - Makhdoom Syed Murtaza Mehmood -- Pakistani politician
Wikipedia - Makhdoom Syed Sami Ul Hassan Gillani -- Pakistani politician
Wikipedia - Makhdoom
Wikipedia - Makhdoom Yahya Maneri
Wikipedia - Malawati Stadium -- An indoor arena located in Shah Alam, Selangor, Malaysia.
Wikipedia - Mall of Asia Arena -- Indoor arena in Bay City, Philippines
Wikipedia - Mandooka Parinaya -- Hindu wedding ceremony of two frogs
Wikipedia - Maple Leaf Gardens -- Former indoor arena in Toronto, Ontario, Canada, later re-built into grocery store and athletic centre
Wikipedia - Maria Doolaeghe -- Flemish writer
Wikipedia - Marie Curie Gargoyle -- Outdoor sculpture by Wayne Chabre
Wikipedia - Marie Laveau -- American Voodoo practitioner
Wikipedia - Marine Doom
Wikipedia - Marinus van IJzendoorn
Wikipedia - Mario Morales Coliseum -- Indoor sports arena located in Guaynabo, Puerto Rico
Wikipedia - Mark Dooley
Wikipedia - Maroussi Saint Thomas Indoor Hall -- Sports arean in Marousi, Attica Region, Greece
Wikipedia - Master Levels for Doom II
Wikipedia - Masters of Doom: How Two Guys Created an Empire and Transformed Pop Culture
Wikipedia - Masters of Doom -- 2003 book about video-game company's co-founders
Wikipedia - Mattachine Steps -- Outdoor staircase in Silver Lake, Los Angeles
Wikipedia - Matthew Doocey -- New Zealand politician
Wikipedia - Maudood Chishti -- 5th century Sufi saint
Wikipedia - Maura Dooley -- British poet and writer
Wikipedia - Maxus EV30 -- Electric 4/5 door van
Wikipedia - Maxwell & Demon Gargoyle -- Outdoor sculpture by Wayne Chabre
Wikipedia - Maynardville Open-Air Theatre -- Outdoor theatre in Cape Town, South Africa
Wikipedia - Mayor Vitaliano D. Agan Coliseum -- A multi-purpose indoor sport arena in Philippines
Wikipedia - McDonald's Cycle Center -- Indoor bike station in Chicago, Illinois, USA
Wikipedia - McDonnell F-101 Voodoo -- Family of 1950s jet fighter aircraft
Wikipedia - McDonnell XF-88 Voodoo -- Prototype fighter aircraft
Wikipedia - M-DM-0zmir Halkapinar Sport Hall -- Turkish indoor multi-purpose sports arena
Wikipedia - Meadowhall (shopping centre) -- Indoor shopping centre in Sheffield, South Yorkshire, England
Wikipedia - MEC Canada -- Canadian outdoor equipment retailer
Wikipedia - Megasport Sport Palace -- An indoor sporting arena located in Russia
Wikipedia - Melinda Doolittle -- American singer
Wikipedia - Memorial Coliseum (University of Kentucky) -- Indoor arena at the University of Kentucky
Wikipedia - Memory Hold-the-Door -- 1940 autobiography of John Buchan
Wikipedia - Mercedes-Benz W188 -- Two-door luxury sports tourer produced by Mercedes-Benz between 1951 and 1958.
Wikipedia - Merriweather Post Pavilion -- Outdoor concert venue in Maryland, U.S.
Wikipedia - Mezuzah -- In Judaism, parchment contained in a decorative case, inscribed with Torah verses, placed on right sides of doors and doorposts
Wikipedia - MF Doom
Wikipedia - Michael Dooley -- 20th and 21st-century Catholic Bishop of Dunedin
Wikipedia - Michael Kadoorie -- Hong Kong-British entrepreneur and philanthropist
Wikipedia - Mick Doohan -- Australian motorcycle racer
Wikipedia - Mid-Hudson Civic Center -- Multi-purpose indoor venue in Poughkeepsie, New York
Wikipedia - Mile High Stadium -- Demolished outdoor multi-purpose stadium in Denver, Colorado
Wikipedia - Millennium Centar -- Indoor arena in VrM-EM-!ac, Serbia
Wikipedia - Miller Outdoor Theatre
Wikipedia - Minute by Minute (The Doobie Brothers song) -- Single by The Doobie Brothers
Wikipedia - Modern didgeridoo designs -- Wikimedia list article
Wikipedia - Montebello Rock -- Annual outdoor Rock festival in Quebec, Canada
Wikipedia - Morris Doob -- American sports shooter
Wikipedia - Mosaic Place -- Multi-use indoor arena in Moose Jaw, Saskatchewan
Wikipedia - Mossy Oak -- American camouflage and outdoor lifestyle company
Wikipedia - Mother Mary Xavier Dooley -- Australian nun
Wikipedia - Motorpoint Arena Nottingham -- Indoor multi use events arena
Wikipedia - Mountain Equipment Co-op -- Canadian outdoor equipment retailer
Wikipedia - Mountain Hardwear -- American outdoor apparel company
Wikipedia - Mount Doody -- Mountain in United States of America
Wikipedia - Mournful Congregation -- Australian doom metal band
Wikipedia - Movistar Arena (Bogota) -- Indoor sporting arena in Bogota, Colombia
Wikipedia - Mr. Doodle Kicks Off -- 1938 film by Leslie Goodwins
Wikipedia - Mr. Dooley -- Fictional character created by Finley Peter Dunne
Wikipedia - MTD Products -- American manufacturer of outdoor power equipment
Wikipedia - Muhammad Azhar Jadoon -- Pakistani politician
Wikipedia - Mustafa DaM-DM-^_istanli Sports Hall -- indoor sporting arena located in Turkey
Wikipedia - MyDoom
Wikipedia - Mytishchi Arena -- An indoor sporting arena located in Russia
Wikipedia - Naini Doon Jan Shatabdi Express -- Train in India
Wikipedia - Nan Allely -- Irish lawn and indoor bowler
Wikipedia - National Aquatic Centre -- Indoor aquatics facility, Dublin, Ireland
Wikipedia - National Lacrosse League Hall of Fame -- North American hall of fame for indoor lacrosse
Wikipedia - National Lacrosse League -- Professional indoor lacrosse league
Wikipedia - National Lampoon's Doon -- Book by Ellis Weiner
Wikipedia - National Outdoor Leadership School -- Non-profit outdoor education
Wikipedia - National Professional Soccer League (1984-2001) -- Former indoor soccer league
Wikipedia - National Sylvan Theater -- Outdoor theater in Washington, D.C., United States
Wikipedia - Nawabzada Shahabuddin Khan -- Khan of Jandool, Pakistan (b. 1932, d. 2007)
Wikipedia - Nayika Sangbad -- 1967 film by Agradoot
Wikipedia - Nemo 33 -- Indoor recreational diving facility
Wikipedia - Neptune Pool -- Outdoor swimming pool ensemble at Hearst Castle, in San Simeon, California
Wikipedia - Netaji Indoor Stadium
Wikipedia - Nevisport -- Outdoor clothing and equipment retailer founded in Fort William
Wikipedia - New Haven Arena -- Defunct American indoor ice hockey arena
Wikipedia - Nextdoor -- Social networking service for neighborhoods
Wikipedia - Niagara Falls Convention and Civic Center -- Former multi-purpose indoor venue in Niagara Falls, New York
Wikipedia - Nick Doody -- British stand-up comedian
Wikipedia - Nickelodeon Universe -- Indoor amusement park at Mall of America and American Dream Meadowlands
Wikipedia - Nickerson Field -- Outdoor athletic stadium
Wikipedia - Night of the Living Doo -- 2001 American animated television special
Wikipedia - Nine Hours, Nine Persons, Nine Doors -- 2009 Japanese visual novel video game.
Wikipedia - Nippon Gaishi Hall -- An indoor sports arena in Japan
Wikipedia - Nissan Leaf -- Compact five-door hatchback electric car
Wikipedia - Nissan NV200 -- Light 4/5 door van
Wikipedia - NjM-CM-%rdhallen -- An indoor sports arena located in Vestre Aker, Oslo, Norway
Wikipedia - Nombuyiselo Adoons -- South African politician
Wikipedia - Noodle Kidoodle -- American educational toy store
Wikipedia - Norman Fox & The Rob-Roys -- American 1950s doo-wop group from New York
Wikipedia - Northlands Coliseum -- Indoor arena in Edmonton, Alberta, Canada
Wikipedia - Norval Dooley -- Australian Army officer
Wikipedia - Norwich Market -- Outdoor market in central Norwich, England
Wikipedia - Novembers Doom -- American death-doom metal band
Wikipedia - Oberfrankenhalle -- A multi-purpose indoor sporting arena that is located in Bayreuth, Germany
Wikipedia - Odoo -- Open source ERP, CRM and CMS
Wikipedia - Official versions of Doom
Wikipedia - Olympic Gymnastics Arena -- Indoor sports arena in Seoul, South Korea
Wikipedia - Olympic Stadium (Moscow) -- Indoor arena located in Moscow, Russia
Wikipedia - Omar Doom -- American actor
Wikipedia - Ontario Fury -- An American professional indoor soccer team based in Ontario, California
Wikipedia - On the Loose (outing club) -- Outdoors club for the Claremont Colleges
Wikipedia - Open Door (2019 film) -- 2019 film
Wikipedia - Open-door academic policy
Wikipedia - Open-door policy
Wikipedia - Open Door Policy -- historical U.S. diplomacy seeking to open trade with China
Wikipedia - Opendoor -- American real estate company
Wikipedia - Orde van die Dood
Wikipedia - Orfeo Superdomo -- An indoor sports arena that is located in Cordoba, Argentina
Wikipedia - Orlando SeaWolves -- An American professional indoor soccer franchise based in Kissimmee, Florida that went defunct in 2020
Wikipedia - Orleans Arena -- A multipurpose indoor arena in Nevada
Wikipedia - Osaka Municipal Central Gymnasium -- Indoor arena Minato-ku, Osaka Prefecture, Japan
Wikipedia - Osaka Prefectural Gymnasium -- Indoor sporting arena in Japan
Wikipedia - Outdoor advertising
Wikipedia - Outdoor candle -- Large candle commonly found in Scandinavia
Wikipedia - Outdoor Channel -- American cable channel
Wikipedia - Outdoor education
Wikipedia - Outdoor Life -- American magazine
Wikipedia - Outdoor literature -- A literature genre about or involving the outdoors
Wikipedia - Outdoor Recreation New Zealand -- Defunct political party in New Zealand
Wikipedia - Outdoor Recreation Party -- Australian minor political party
Wikipedia - Outdoor recreation
Wikipedia - Outdoor Survival
Wikipedia - Outdoor Voices -- American clothing company
Wikipedia - Outing club -- Student society for outdoor recreation
Wikipedia - Out of Doors (Bartok) -- Five pieces for piano by BM-CM-)la Bartok
Wikipedia - Outward Bound -- International educational organization, originally British; creator of outdoor experiences
Wikipedia - Pabellon Principe Felipe -- An indoor sporting arena located in Spain
Wikipedia - Pacific Coliseum -- Indoor arena in Vancouver, Canada
Wikipedia - Pack Up -- 2010 single by Eliza Doolittle
Wikipedia - Palacio de Deportes de Gijon -- An indoor sporting arena located in Spain
Wikipedia - Palacio de los Deportes de Oviedo -- An indoor sporting arena located in Spain
Wikipedia - Palais des Sports de Beaublanc -- Indoor sporting arena in France
Wikipedia - Palais des Sports de Treichville -- An indoor sporting arena located in Treichville, Abidjan, Ivory Coas
Wikipedia - PalaLido -- Indoor arena, Milan, Italy
Wikipedia - Palau dels Esports de Barcelona -- Multi-purpose indoor arena in Barcelona Province, Spain
Wikipedia - Panellinios Indoor Hall -- Indoor sports hall in Athens, Greece
Wikipedia - Pantheist (band) -- Belgian and British funeral doom band
Wikipedia - Paper Mario: The Thousand-Year Door -- 2004 role-playing video game published by Nintendo
Wikipedia - Park Doo-shik -- South Korean actor
Wikipedia - Park Theater (Las Vegas) -- An indoor amphitheater on the grounds of the Park MGM in Las Vegas, Nevada
Wikipedia - Parlour game -- Group game played indoors
Wikipedia - PartyNextDoor -- Canadian singer and songwriter from Toronto
Wikipedia - Patcharee Deesamer -- Thai indoor volleyball
Wikipedia - Patric Doonan -- English actor
Wikipedia - Patrick Doogan -- Irish politician
Wikipedia - Patrick Kwame Kusi Quaidoo -- Ghanaian politician
Wikipedia - Paul Dooley -- American actor, writer and comedian
Wikipedia - Paul Doornbusch -- Australian composer and musician
Wikipedia - Paul Evans Aidoo -- Ghanaian teacher and politician
Wikipedia - Paul Muldoon -- Irish poet
Wikipedia - Paul SauvM-CM-) Arena -- An indoor arena located in Montreal, Quebec
Wikipedia - Pavello Club Joventut Badalona -- Indoor arena located in Badalona, Catalonia, Spain
Wikipedia - Peace and Friendship Stadium -- Multi-purpose indoor arena in Piraeus, Greece
Wikipedia - Penelope Reed Doob -- American scholar
Wikipedia - People Who Knock on the Door -- 1983 novel by Patricia Highsmith
Wikipedia - Pergola -- Outdoor garden feature forming a shaded walkway
Wikipedia - Peter and the Secret of Rundoon
Wikipedia - Peter Doocy -- American journalist
Wikipedia - Peter Doolan -- Irish former sportsperson
Wikipedia - Philadelphia Convention Hall and Civic Center -- Indoor arena in Pennsylvania
Wikipedia - Phillip Boa and the Voodooclub -- Alternative rock band
Wikipedia - Phoenix Inferno -- American indoor soccer team
Wikipedia - Phu ThM-aM-;M-^M Indoor Stadium -- Multi-purpose indoor arena in Ho Chin Minh City, Vietname
Wikipedia - Pierre-Quinon Metropolitan Stadium -- Indoor sports arean in Nantes, France
Wikipedia - Pilbeam Theatre -- Indoor performance venue in Rockhampton
Wikipedia - Pitt Stadium -- Defunct outdoor stadium
Wikipedia - Piyare Lal Handoo -- Indian politician
Wikipedia - Platform screen doors -- Doors separating rail platforms from tracks
Wikipedia - Polideportivo El Plantio -- An indoor sporting arena located in Spain
Wikipedia - Polidesportivo do Pedrocao -- indoor sporting arena
Wikipedia - Poliedro de Caracas -- Indoor sporting arena located in Venezuela
Wikipedia - Pollution in Door County, Wisconsin -- Overview of pollution in Door County, Wisconsin, United States
Wikipedia - Poor door -- Separate entrance for those living in less expensive units of multifamily housing
Wikipedia - Porter (doorkeeper)
Wikipedia - PPG Paints Arena -- Multi-purpose indoor arena in Pittsburgh, Pennsylvania
Wikipedia - Premam (2016 film) -- 2016 film by Chandoo Mondeti
Wikipedia - Pride parade -- Outdoor events celebrating LGBTQ social and self acceptance, achievements, legal rights, and pride
Wikipedia - Prospera Place -- Multi-use indoor arena in Kelowna, British Columbia
Wikipedia - Pseudoopsis -- Genus of beetles
Wikipedia - Pyongyang Ice Rink -- Indoor ice honkey venue
Wikipedia - Pyramid of doom (programming) -- Computer programming problem
Wikipedia - Qooxdoo
Wikipedia - Quarraisha Abdool Karim -- South African researcher
Wikipedia - Quechua (brand) -- French outdoor sport brand
Wikipedia - Rackets (sport) -- Indoor racquet sport
Wikipedia - Racquetball -- A racquet sport played with a hollow rubber ball in an indoor or outdoor court.
Wikipedia - Rafting -- Recreational outdoor activity
Wikipedia - Raghuvamsham (film) -- 1978 film directed by Adoor Bhasi
Wikipedia - Rajpat Singh Doogar -- Indian politician
Wikipedia - Rambler Marlin -- Two-door car featuring a fastback by American Motors
Wikipedia - Rao Doohad -- Indian chieftain
Wikipedia - Rapture for the Geeks -- Book by Richard Dooling
Wikipedia - Rational DOORS
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Wikipedia - Red Doors -- 2005 film by Georgia Lee
Wikipedia - Red Hand of Doom
Wikipedia - Regina Exhibition Stadium -- An indoor arena at Evraz Place in Regina, Saskatchewan, Canada
Wikipedia - Reign of Doomsday -- 2011 comic book crossover storyline published by DC Comics that ran through the Superman family of books
Wikipedia - Remote Medical International -- Outdoor education organization
Wikipedia - Renaissance fair -- Outdoor weekend gathering which emulates a historical period
Wikipedia - Renault 4CV -- Rear-engined, rear-wheel-drive, 4-door economy supermini car model
Wikipedia - Reser Stadium -- Outdoor athletic stadium in Corvallis, Oregon at Oregon State University
Wikipedia - R-Evolution (film) -- 2013 music documentary on The Doors
Wikipedia - Revolving Door (advertisement) -- Campaign ad
Wikipedia - Revolving Doors (song) -- 2011 single by Gorillaz
Wikipedia - Richard Dooling -- American novelist and screenwriter
Wikipedia - Riders on the Storm -- 1971 single by the Doors
Wikipedia - RKY Camp -- Summer camp and outdoor centre near Kingston, Ontario
Wikipedia - Roadhouse Blues Tour -- 1970 tour by The Doors
Wikipedia - Robert Muldoon -- 31st Prime Minister of New Zealand
Wikipedia - Rochester Lancers (MASL) -- Professional indoor soccer team in Rochester, New York
Wikipedia - Rock-a-Doodle -- 1991 film directed by Don Bluth
Wikipedia - Rockfest -- Defunct outdoor rock festival in Kansas City, USA
Wikipedia - Roger Dooley -- fictional character in Marvel Comics
Wikipedia - Rogers Place -- Multi-use indoor arena in Edmonton, Alberta
Wikipedia - Ron Headrest -- Fictional character in comic strip Doonesbury
Wikipedia - Rose Abdoo -- American actress and comedian
Wikipedia - Rose Bowl (stadium) -- Outdoor athletic stadium, in Pasadena, California, United States
Wikipedia - Roskilde Hallerne -- Indoor arena in Roskilde, Denmark
Wikipedia - Royal Hawaiian Center -- Outdoor shopping center in Waikiki, Oahu
Wikipedia - Rudi-Sedlmayer-Halle -- Indoor arena located in Sendling-Westpark, Munich, Germany
Wikipedia - Rupa Bai Furdoonji -- World's first female anesthetist, from Hyderabad, India
Wikipedia - Rupp Arena -- Indoor arena in Lexington, Kentucky
Wikipedia - Saarlandhalle -- Indoor sports arena in Saarbrucken, Germany
Wikipedia - Sabado Badoo -- 2015 Philippine television show
Wikipedia - Sada Vidoo -- Danish singer and songwriter
Wikipedia - Saitama Super Arena -- A multi-purpose indoor arena in Saitama, Japan
Wikipedia - Salim Abdool Karim
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Wikipedia - Sambo at the 2017 Asian Indoor and Martial Arts Games -- Sambo competitions
Wikipedia - Samuel Glenn Baddoo -- Supreme Court Judge
Wikipedia - San Diego Sockers (2009-) -- American professional indoor soccer team
Wikipedia - Sandman Centre -- Multi-use indoor arena in Kamloops, British Columbia
Wikipedia - Sanford Meisner: The American Theatre's Best Kept Secret -- 1990 documentary directed by Nick Doob
Wikipedia - Sardool Sikander -- Indian singer
Wikipedia - SaskTel Centre -- Multi-use indoor arena in Saskatoon, Saskatchewan
Wikipedia - Save-On-Foods Memorial Centre -- Multi-use indoor arena in Victoria, British Columbia
Wikipedia - Sawai Mansingh Indoor Stadium -- Multipurpose stadium in Jaipur, Rajasthan, India
Wikipedia - Sayed Makhdoom Raheen -- Afghan diplomat
Wikipedia - Schaliach -- Christian death-doom band from Hamar, Norway
Wikipedia - Schmigadoon! -- Comedy series
Wikipedia - Scissor doors
Wikipedia - Scooby-Doo 2: Monsters Unleashed -- 2004 film directed by Raja Gosnell
Wikipedia - Scooby-Doo and Guess Who? -- American animated television series
Wikipedia - Scooby-Doo! and Kiss: Rock and Roll Mystery -- 2015 film by Spike Brandt and Tony Cervone
Wikipedia - Scooby-Doo! and the Curse of the 13th Ghost -- American animated direct-to-video film based on The 13 Ghosts of Scooby-Doo
Wikipedia - Scooby-Doo and the Cyber Chase (video game) -- 2001 Scooby-Doo video game
Wikipedia - Scooby-Doo and the Cyber Chase -- 2001 television film
Wikipedia - Scooby-Doo! and the Witch's Ghost -- 1999 animated film
Wikipedia - Scooby-Doo (character) -- Animated cartoon dog
Wikipedia - Scooby-Doo (film) -- 2002 comedy mystery adventure film directed by Raja Gosnell
Wikipedia - Scooby-Doo! Ghastly Goals -- 2014 direct-to-video special by Victor Cook
Wikipedia - Scooby-Doo! Haunted Holidays -- 2012 direct-to-video special by Victor Cook
Wikipedia - Scooby-Doo in film -- Film franchise
Wikipedia - Scooby-Doo! Mystery Incorporated -- American animated television series
Wikipedia - Scooby-Doo on Zombie Island -- 1998 direct-to-video film based on Scooby-Doo
Wikipedia - Scooby-Doo! Return to Zombie Island -- American animated direct-to-video film and sequel to Scooby-Doo on Zombie Island
Wikipedia - Scooby-Doo! Shaggy's Showdown -- Film by Matt Peters
Wikipedia - Scooby-Doo! Stage Fright -- 2013 film by Victor Cook
Wikipedia - Scooby-Doo, Where Are You! -- American animated television series
Wikipedia - Scooby-Doo -- American animated cartoon franchise
Wikipedia - Scotiabank Arena -- Indoor arena in Toronto, Ontario, Canada
Wikipedia - Scotiabank Saddledome -- Multi-use indoor arena in Calgary
Wikipedia - Scott Doohan -- Australian motorcycle racer
Wikipedia - Scott Dooley -- Australian comedian
Wikipedia - Scrappy-Doo -- Fictional dog
Wikipedia - Screen Door -- Canadian film and tv production company
Wikipedia - Sean Dooley -- Australian writer
Wikipedia - Sea Otter Classic -- annual cycling and outdoor sports festival in Monterey, California
Wikipedia - Secrets of a Door-to-Door Salesman -- 1973 film by Wolf Rilla
Wikipedia - Self-Indication Assumption Doomsday argument rebuttal
Wikipedia - Self-referencing doomsday argument rebuttal -- Attempt to refute the doomsday argument
Wikipedia - Seventh-Kilometer Market -- Outdoor market in Odessa, Ukraine
Wikipedia - Shabba Doo -- American actor and dancer
Wikipedia - Shadoof -- Irrigation tool
Wikipedia - Shaggy Rogers -- Fictional character in Scooby-Doo
Wikipedia - Shah Nawaz Jadoon -- Pakistani politician
Wikipedia - Shakespeare in the Park festivals -- Outdoor festivals featuring productions of William Shakespeare's plays
Wikipedia - Shanghai Indoor Stadium station -- Shanghai Metro interchange station
Wikipedia - Sharon Doorson -- Dutch singer-songwriter
Wikipedia - Shattered: Inside Hillary Clinton's Doomed Campaign -- 2017 book
Wikipedia - Shaun Dooley -- British actor
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Wikipedia - Shea's Amphitheatre -- Former indoor arena in Manitoba, Canada
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Wikipedia - Sigil (mod) -- 2019 Doom mod created by John Romero
Wikipedia - Sindoora Rekha -- 1995 film directed by Sibi Malayil
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Wikipedia - Singapore Indoor Stadium -- Sports arena and performance venue in Singapore
Wikipedia - Sinndoor Tere Naam Ka -- Indian television series
Wikipedia - Siudo Ko Sindoor -- 2001 Nepali film
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Wikipedia - Sliding door (car)
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Wikipedia - Smart Araneta Coliseum -- A multi-purpose indoor sport arena in Philippines
Wikipedia - Smart doorbell -- Internet-connected doorbell
Wikipedia - Smederevo Hall -- Indoor arena in Smederevo, Serbia
Wikipedia - Smoothie King Center -- Multi-purpose indoor arena in New Orleans, Louisiana, United States
Wikipedia - SND Arena -- Indoor multi-use sport and event venue in Asuncion, Paraguay.
Wikipedia - Snow Arena -- Indoor ski park
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Wikipedia - Sofia Befon Palaio Faliro Indoor Hall -- Indoor sporting arena in Athens, Greece
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Wikipedia - Sooraj Dooba Hain -- Song performed by Arijit Singh, Aditi Singh Sharma
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Wikipedia - Soul Kitchen (song) -- 1967 song by the Doors
Wikipedia - Spanish-American War Soldier's Monument -- Outdoor sculpture and war memorial in Portland, Oregon
Wikipedia - Spectrum (arena) -- Former indoor arena in Philadelphia, Pennsylvania
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Wikipedia - Spirit of the Confederacy -- Outdoor bronze sculpture in Houston, TX erected by the United Daughters of the Confederacy
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Wikipedia - Sportzentrum Kapfenberg -- indoor sporting arena
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Wikipedia - SSE Hydro -- Multipurpose indoor arena in Glasgow, Scotland
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Wikipedia - Stage Door Cartoon -- 1944 film by Friz Freleng
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Wikipedia - State Sports Centre -- Multi-use indoor arena in Sydney, New South Wales
Wikipedia - Statue of Bill Bowerman -- Outdoor 2000 sculpture by Diana Lee Jackson
Wikipedia - Statue of Eugene Skinner -- Outdoor bronze sculpture in Eugene, Oregon,
Wikipedia - Statue of Philip Sheridan (New York City) -- Outdoor bronze sculpture in New York
Wikipedia - Statue of Queen Victoria (Victoria, British Columbia) -- Outdoor sculpture in Houston, TX depicting a Confederate officer
Wikipedia - Statue of Richard W. Dowling -- Outdoor sculpture in Houston, TX depicting a Confederate officer
Wikipedia - Statue of Rosa Parks (Eugene, Oregon) -- Outdoor 2009 bronze sculpture depicting Rosa Parks
Wikipedia - Statues of Saints Barbara, Margaret and Elizabeth, Charles Bridge -- Outdoor sculptures in Prague by Jan Barkoff and sons
Wikipedia - Stavanger Idrettshall -- Indoor arena in Norway
Wikipedia - Stephen Jurika -- United States Navy officer and aviator during World War II, best known for his role as an intelligence officer in the Doolittle Raid
Wikipedia - Steve Doocy -- American political commentator and TV anchor
Wikipedia - Stitch's Supersonic Celebration -- Short-lived outdoor stage show at Magic Kingdom in Walt Disney World
Wikipedia - St. Louis Ambush (2013-) -- A professional indoor soccer team based in St. Charles, Missouri
Wikipedia - St. Louis Arena -- Indoor arena in St. Louis, MO 1929 - 1999
Wikipedia - Stone Valley Recreation Area -- Outdoor recreational area in Huntingdon County, Pennsylvania
Wikipedia - Storm Worm -- Backdoor Trojan horse found in Windows
Wikipedia - St. Paul Civic Center -- An indoor arena in Saint Paul, Minnesota demolished in 1998
Wikipedia - Suicide door -- Automobile door hinged at its rear rather than the front
Wikipedia - Sunless tanning -- Indoor tanning lotion
Wikipedia - Superman: Doomsday -- 2007 animated film
Wikipedia - Supriya Sahu -- Indian Administrative Service, Director General, Doordarshan, Prasar Bharati
Wikipedia - Surasawadee Boonyuen -- Thai indoor volleyball
Wikipedia - Sursee Stadthalle -- indoor sporting arena
Wikipedia - Swan doors
Wikipedia - Swansea Indoor Bowls Stadium -- indoor bowls stadium
Wikipedia - Sweetheart of the Doomed -- 1917 film
Wikipedia - Swing-door operator -- A device that operates a swing door for pedestrian use
Wikipedia - Swiss Cottage Market -- outdoor street market in Swiss Cottage, London
Wikipedia - Sylvan Muldoon
Wikipedia - Tacloban City Convention Center -- A multi-purpose indoor sport arena in Philippines
Wikipedia - Taiyuan Riverside Sports Centre Gymnasium -- Indoor facility in Taiyuan, Shanxi, China
Wikipedia - Talkatora Stadium -- An indoor stadium located in New Delhi, India
Wikipedia - Tandoori Love -- 2008 film by Oliver Paulus
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Wikipedia - Tarkington (automobile) -- Two-door, six-cylinder, gas-powered car
Wikipedia - Tarsus Arena -- Indoor sporting arena located in Turkey
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Wikipedia - Template talk:Doom series
Wikipedia - Template talk:When Lilacs Last in the Dooryard Bloom'd
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Wikipedia - Tennis at the 1908 Summer Olympics - Women's outdoor singles -- Tennis at the Olympics
Wikipedia - Tennis at the 1912 Summer Olympics - Men's outdoor singles -- Olympic tennis event
Wikipedia - Tesla Model 3 -- All-electric four-door compact luxury sedan
Wikipedia - The 13 Ghosts of Scooby-Doo -- American animated television series
Wikipedia - The Alley Cats (doo-wop group) -- American doo-wop group singing in a cappella
Wikipedia - The Amazing Spider-Man and Captain America in Dr. Doom's Revenge!
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Wikipedia - The Bolted Door -- 1923 film
Wikipedia - The BritAma Arena -- An indoor sporting arena located in Jakarta, Indonesia
Wikipedia - The Capris (Philadelphia group) -- American 1950s doo-wop group
Wikipedia - The Churkendoose -- 1946 children's book by Ben Ross Berenberg
Wikipedia - The Courage of Marge O'Doone -- 1920 film
Wikipedia - The Creaking Door -- South African radio program
Wikipedia - The Darkside Detective -- 2017 video game by Spooky Doorway
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Wikipedia - The Devil Next Door -- 2019 documentary
Wikipedia - The Divas of Doom -- Professional wrestling tag team
Wikipedia - The Doobie Brothers discography -- Cataloging of published recordings by The Doobie Brothers
Wikipedia - The Doobie Brothers -- American rock band
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Wikipedia - The Dooleys -- British pop group
Wikipedia - The Doolins of Oklahoma -- 1949 film by Gordon Douglas
Wikipedia - The Doomed (film) -- 1924 film
Wikipedia - The Doom -- 1976 film
Wikipedia - The Doon School Old Boys' Society -- Alumni society of The Doon School, India
Wikipedia - The Doon School Quintet -- Documentary film series
Wikipedia - The Doon School -- Boys' boarding school in Dehradun, India
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Wikipedia - The Door in the Floor -- 2004 film by Kip Williams
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Wikipedia - The Doors discography -- Cataloging of published recordings by The Doors
Wikipedia - The Doors (film) -- 1991 biopic film about The Doors directed by Oliver Stone
Wikipedia - The Door (Silverchair song) -- 1997 single by Silverchair
Wikipedia - The Doors of Perception -- Book by Aldous Huxley
Wikipedia - The Doors -- American rock band
Wikipedia - The Door That Has No Key -- 1921 film
Wikipedia - The Doorway to Hell -- 1930 film
Wikipedia - The Door with Seven Locks (1962 film) -- 1962 film
Wikipedia - The Doo-Wops & Hooligans Tour -- 2010 concert tour
Wikipedia - The Drifters -- American doo-wop and R&B/soul vocal group
Wikipedia - The Dungeon of Doom -- Professional wrestling stable
Wikipedia - The End (The Doors song) -- Song by the Doors
Wikipedia - The Ever Open Door -- 1920 film
Wikipedia - The Exit Door Leads In
Wikipedia - The Eye in the Door -- 1993 historical novel by Pat Barker
Wikipedia - The Family Group (Geise) -- Outdoor stone sculpture by John Geise
Wikipedia - The Flight Engineer -- Trilogy of science fiction novels by S. M. Stirling and James Doohan
Wikipedia - The Flower of Doom -- 1917 film by Rex Ingram
Wikipedia - The Fortieth Door -- 1924 film
Wikipedia - The Future Starts Here: The Essential Doors Hits -- 2008 greatest hits album by the Doors
Wikipedia - The Girl Next Door (2004 film) -- 2004 romantic comedy film by Luke Greenfield
Wikipedia - The Girls Next Door: The Bunny House -- TV series pilot
Wikipedia - The Great Indoors (TV series) -- American television sitcom
Wikipedia - The House Next Door (novel) -- Book by Anne Rivers Siddons
Wikipedia - The Impalas -- American Doo-Wop Group
Wikipedia - The Institutes of Biblical Law -- 1973 book by Rousas John Rushdoony
Wikipedia - The Intro and the Outro -- 1967 recording by the Bonzo Dog Doo-Dah Band
Wikipedia - The Legion of Doom (mash up group) -- Band
Wikipedia - The Little Door Into the World -- 1923 film
Wikipedia - The Little Lady Next Door -- 1915 film
Wikipedia - The Loaded Door -- 1922 film
Wikipedia - The Locked Door -- 1929 film
Wikipedia - The Man Next Door (1923 film) -- 1923 film
Wikipedia - The Millionaire Next Door -- 1996 book by Thomas J. Stanley and William D. Danko
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Wikipedia - The Mine with the Iron Door (1924 film) -- 1924 film by Sam Wood
Wikipedia - The Mine with the Iron Door (1936 film) -- 1936 film by David Howard
Wikipedia - The New Scooby-Doo Movies -- An old Scooby-Doo TV series
Wikipedia - The North Face -- Outdoor recreation company
Wikipedia - The O2 Arena -- Multi-purpose indoor arena located in The O2 in London
Wikipedia - Theodoor Boeyermans
Wikipedia - Theodoor Jacobus Boks -- Dutch mathematician
Wikipedia - Theodoor van Rijswijck -- Flemish writer
Wikipedia - Theodoor van Thulden
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Wikipedia - The Other Side of the Door (2016 film)
Wikipedia - The Other Side of the Door -- 1916 film by Tom Ricketts
Wikipedia - The Other Side of Truth -- 2000 book by Beverley Naidoo
Wikipedia - The Pavilion (Scranton, Pennsylvania) -- Outdoor theater in Scranton, Pennsylvania
Wikipedia - The Penguins -- American doowop band, formed in 1953
Wikipedia - The Profit of Doom -- 2007 song by Type O Negative
Wikipedia - There Are Doors -- Novel by Gene Wolfe
Wikipedia - The Revolving Door -- 1968 film
Wikipedia - The Room with No Doors -- Doctor Who novel by Kate Orman
Wikipedia - The Scooby-Doo Project -- 1999 live-action/animated hybrid comedy Halloween television special
Wikipedia - The Shrink Next Door -- True crime podcast
Wikipedia - The Sign on the Door -- 1921 film
Wikipedia - The Stones in the Park -- 1969 outdoor festival in Hyde Park, London
Wikipedia - The Storyteller (sculpture) -- Outdoor bronze sculpture by Pete Helzer
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Wikipedia - The Ten Thousand Doors of January -- 2019 novel by Alix E. Harrow
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Wikipedia - The Trusts Arena -- An indoor arena located in Henderson, Auckland, New Zealand.
Wikipedia - The White Door -- 2020 Dutch puzzle video game
Wikipedia - The Woman Next Door (1919 film) -- 1919 American drama film directed by Robert G. Vignola
Wikipedia - The Woman Who Walked into Doors -- 1996 novel by Roddy Doyle
Wikipedia - The World Next Door (video game) -- 2019 visual novel and puzzle game
Wikipedia - The Wrens (R&B band) -- Doo-wop singing group from New York City from the 1950s
Wikipedia - The Yankee Doodle Boy -- Song composed by George M. Cohan performed by Billy Murray
Wikipedia - The Yankee Doodle Mouse -- 1943 film by directed by Joseph Barbera and William Hanna
Wikipedia - Thomas Anthony Dooley III
Wikipedia - Through the Back Door -- 1921 film
Wikipedia - Through the Wrong Door -- 1919 film by Clarence G. Badger
Wikipedia - Thulsa Doom -- Fictional character by Robert E. Howard
Wikipedia - Ti Jean Quinto -- Loa in Voodoo
Wikipedia - Tilton E. Doolittle -- American attorney and politician (1825-1896)
Wikipedia - Tirling pin -- Device for announcing a visitor's presence at a door
Wikipedia - Titanium (malware) -- advanced Backdoor Advanced persistent threat, developed by PLATINUM
Wikipedia - Tokyo One Piece Tower -- Indoor theme park
Wikipedia - Tom Dooley (racewalker) -- American racewalker
Wikipedia - Tom Dooley (song) -- North Carolina folk song
Wikipedia - Tom Dooney -- New Zealand canoeist
Wikipedia - Tondiraba Ice Hall -- Multi-purpose indoor arena complex in Tallinn, Estonia
Wikipedia - Touch Me (The Doors song) -- Song by The Doors
Wikipedia - Townsville Entertainment and Convention Centre -- An indoor sports arena located in Townsville, Queensland, Australia
Wikipedia - Toyota Center (Kennewick, Washington) -- Multi-use indoor arena in Kennewick, Washington
Wikipedia - Toyota Prius (XW50) -- A 5-door liftback car manufactured by Toyota
Wikipedia - Track bicycle -- Bicycle optimized for racing at a velodrome or outdoor track
Wikipedia - Trade Union Sport Palace -- indoor sporting arena in Nizhny Novgorod
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Wikipedia - Tranky Doo -- Jazz dance
Wikipedia - Transfluthrin -- Volatile pyrethroid insecticide used indoor against insects such as moths or mosquitoes
Wikipedia - Trans Studio Makassar -- Indoor theme park in South Sulawesi, Indonesia
Wikipedia - Trapdoor function
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Wikipedia - Tuadook River -- River in New Brunswick, Canada
Wikipedia - Tunnels of Doom
Wikipedia - Turlock Cal Express -- An American professional indoor soccer team based in Turlock, California
Wikipedia - Turner Doomsday Video -- Video created for broadcast on CNN at the end of the world
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Wikipedia - Two Door Cinema Club -- Irish indie rock band
Wikipedia - Two Doors Down (TV series) -- Scottish sitcom television series
Wikipedia - UBS Arena -- Planned indoor arena on Long Island
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Wikipedia - Uline Arena -- Indoor arena in Washington, D.C.
Wikipedia - Ultra Bali -- Outdoor electronic music festival
Wikipedia - Underfloor heating -- Form of central heating and cooling which achieves indoor climate control
Wikipedia - United Center -- Large indoor arena in Chicago, Illinois, United States
Wikipedia - United States national arena soccer team -- Indoor soccer team that represents the United States at international level
Wikipedia - Universal Music Plaza Stage -- Outdoor amphitheater located within Universal Studios Florida
Wikipedia - Universal Studios Moscow -- Planned indoor theme park in Moscow, Russia
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Wikipedia - Venucia R30 -- Five-door hatchback car manufactured by Venucia
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Wikipedia - Voltron: Fleet of Doom -- 1986 television film
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Wikipedia - Waterworks (Hollis) -- Outdoor fountain in Washington, United States
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Wikipedia - Whenever (song) -- 2018 song by Dutch DJs Kris Kross Amsterdam and The Boy Next Door
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Wikipedia - When Lilacs Last in the Dooryard Bloom'd (Hindemith) -- 1946 composition by Paul Hindemith
Wikipedia - When Lilacs Last in the Dooryard Bloom'd -- Poem by Walt Whitman on the death of Abraham Lincoln
Wikipedia - When the Door Opened -- 1925 film by Reginald Barker
Wikipedia - When the Music's Over -- Song by The Doors
Wikipedia - While the Door Was Locked -- 1946 film
Wikipedia - Who's That Knocking at My Door -- 1968 film directed by Martin Scorsese
Wikipedia - Wigstock -- Annual outdoor drag festival in Manhattan, USA
Wikipedia - William Barton (musician) -- Australian Aboriginal didgeridoo player
Wikipedia - William Dooley -- American operatic bass-baritone
Wikipedia - Willow Man -- Outdoor sculpture in Somerset, England
Wikipedia - Wim Dooijewaard -- Dutch painter
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Wikipedia - Windpark Noordoostpolder -- Onshore and near-shore wind farm in Flevoland, the Netherlands
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Wikipedia - World War II Behind Closed Doors: Stalin, the Nazis and the West -- 2008 documentary television series
Wikipedia - Xinzhuang Gymnasium -- Indoor sports arena in New Taipei City, Taiwan
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Wikipedia - Yankee Doodle Boy -- 1929 film
Wikipedia - Yankee Doodle Dandy -- 1942 film by Michael Curtiz
Wikipedia - Yankee Doodle in Berlin -- 1919 film by F. Richard Jones
Wikipedia - Yankee Doodle -- A well-known Anglo-American song
Wikipedia - Yantarny Sports Palace -- An indoor sporting arena located in Russia
Wikipedia - Yeh Dil Kisko Doon -- 1963 film
Wikipedia - Yokohama Arena -- Indoor arena in Yokohama, Japan
Wikipedia - Yokohama Cultural Gymnasium -- Indoor sports arena in Yokohama, Japan
Wikipedia - Yoon Doo-joon -- Korean singer and actor (born 1989)
Wikipedia - York Hall -- Indoor sporting arena located in United Kingdom
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Wikipedia - Ziggo Dome -- Multi-use indoor arena in Amsterdam
Wikipedia - Zip-a-Dee-Doo-Dah -- 1946 song composed by Allie Wrubel
Wikipedia - Zombie King and the Legion of Doom -- 2003 film
Paul Muldoon ::: Born: June 20, 1951; Occupation: Poet;
R.J. Rushdoony ::: Born: April 25, 1916; Died: February 8, 2001; Occupation: Philosopher;
Jimmy Doolittle ::: Born: December 14, 1896; Died: September 27, 1993; Occupation: Officer commanding;
James Doohan ::: Born: March 3, 1920; Died: July 20, 2005; Occupation: Character actor;
Hilda Doolittle ::: Born: September 10, 1886; Died: September 27, 1961; Occupation: Poet;
John Doolittle ::: Born: October 30, 1950; Occupation: American Politician;
Ama Ata Aidoo ::: Born: March 23, 1940; Occupation: Author;
Fereydoon Batmanghelidj ::: Born: 1931; Died: November 15, 2004;
Mike Dooley ::: Born: February 7, 1961; Occupation: Author;
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Goodreads author - Michael_Zadoorian
Goodreads author - Mike_Dooley
Goodreads author - Sean_Doolittle
Goodreads author - Ama_Ata_Aidoo
Goodreads author - Karen_Doornebos
Goodreads author - Simon_Doonan
Goodreads author - Justin_Lookadoo
Goodreads author - Janet_Doolaege
Goodreads author - R_V_Doon
Goodreads author - Robyn_Doolittle
Goodreads author - Beverley_Naidoo
Goodreads author - Paul_Muldoon
Goodreads author - Farzaneh_Doosti
Goodreads author - Roger_Dooley
http://donbluth.wikia.com/wiki/Rock-a-Doodle
http://lego-dimensions.wikia.com/Scooby-Doo
http://scooby-doofanon.wikia.com/
http://scoobydoo.wikia.com/wiki/Scoobypedia
http://scoobydoo.wikia.com/wiki/Special:Chat
https://familypedia.wikia.org/wiki/File:Barndoor_Hills_original.JPG
https://military.wikia.org/wiki/Doolittle_Raid
https://military.wikia.org/wiki/Operation_Stable_Door
https://military.wikia.org/wiki/William_McAdoo_(New_Jersey)
https://pagan.wikia.org/wiki/Category:Voodoo/Vodun
https://religion.wikia.org/nl/wiki/Idool_(afgodsbeeld)
https://religion.wikia.org/wiki/Christian-Voodoo_relations
https://religion.wikia.org/wiki/Christian-Voodoo_relations#Christian_and_Voodoo_conflicts
https://religion.wikia.org/wiki/Christian-Voodoo_relations#References
https://religion.wikia.org/wiki/Christian-Voodoo_relations#See_also
https://religion.wikia.org/wiki/Christian-Voodoo_relations#Syncretism
https://religion.wikia.org/wiki/Christian-Voodoo_relations#The_Church_position
https://religion.wikia.org/wiki/Doomsday_Argument
https://religion.wikia.org/wiki/Doorkeeper
https://religion.wikia.org/wiki/Door_of_Prophecies
https://religion.wikia.org/wiki/File:Holy_Doors.jpg
https://religion.wikia.org/wiki/File:Kilpeck_Details_of_Door_Arch.jpg
https://religion.wikia.org/wiki/File:Prometheus1600sTheodoorRombouts.jpg
https://religion.wikia.org/wiki/File:Wittenburg_church_door_gg.jpg
https://religion.wikia.org/wiki/Herman_Dooyeweerd
https://religion.wikia.org/wiki/Holy_door
https://religion.wikia.org/wiki/Holy_Doors
https://religion.wikia.org/wiki/Hoodoo_(folk_magic)
https://religion.wikia.org/wiki/Hoodoo_(folk_magic)#Bible-as-talisman
https://religion.wikia.org/wiki/Hoodoo_(folk_magic)#Books
https://religion.wikia.org/wiki/Hoodoo_(folk_magic)#Cultural_influences
https://religion.wikia.org/wiki/Hoodoo_(folk_magic)#Differences_between_Voodoo_and_Hoodoo
https://religion.wikia.org/wiki/Hoodoo_(folk_magic)#Europe
https://religion.wikia.org/wiki/Hoodoo_(folk_magic)#External_links
https://religion.wikia.org/wiki/Hoodoo_(folk_magic)#Fiction
https://religion.wikia.org/wiki/Hoodoo_(folk_magic)#Film
https://religion.wikia.org/wiki/Hoodoo_(folk_magic)#Hoodoo_and_popular_culture
https://religion.wikia.org/wiki/Hoodoo_(folk_magic)#Hoodoo_conceptual_system
https://religion.wikia.org/wiki/Hoodoo_(folk_magic)#Moses-as-conjuror
https://religion.wikia.org/wiki/Hoodoo_(folk_magic)#Music
https://religion.wikia.org/wiki/Hoodoo_(folk_magic)#Non-fiction
https://religion.wikia.org/wiki/Hoodoo_(folk_magic)#Practices
https://religion.wikia.org/wiki/Hoodoo_(folk_magic)#References
https://religion.wikia.org/wiki/Hoodoo_(folk_magic)#Social_context
https://religion.wikia.org/wiki/Louisiana_Voodoo
https://religion.wikia.org/wiki/Louisiana_Voodoo#African_influences
https://religion.wikia.org/wiki/Louisiana_Voodoo#Beliefs_and_practices
https://religion.wikia.org/wiki/Louisiana_Voodoo#Catholic_influence
https://religion.wikia.org/wiki/Louisiana_Voodoo#Commercialization
https://religion.wikia.org/wiki/Louisiana_Voodoo#External_links
https://religion.wikia.org/wiki/Louisiana_Voodoo#History
https://religion.wikia.org/wiki/Louisiana_Voodoo#Louisiana_Voodoo_and_Christianity
https://religion.wikia.org/wiki/Louisiana_Voodoo#References
https://religion.wikia.org/wiki/Louisiana_Voodoo#Voodoo_and_Spiritualism
https://religion.wikia.org/wiki/Louisiana_Voodoo#Voodoo_queens
https://religion.wikia.org/wiki/Louisiana_Voodoo#Voodoo_superstitions_and_spells
https://religion.wikia.org/wiki/Louisiana_Voodoo#Voodoo_today
https://religion.wikia.org/wiki/Open_Doors
https://religion.wikia.org/wiki/Talk:Christian-Voodoo_relations
https://religion.wikia.org/wiki/Talk:Hoodoo_(folk_magic)
https://religion.wikia.org/wiki/Talk:Louisiana_Voodoo
https://religion.wikia.org/wiki/Template:Doomsday
https://sfhomeless.wikia.org/wiki/Episcopal_Community_Services_-_Next_Door
http://thelastdoor.wikia.com/wiki/The_Last_Door_Wiki
Kheper - Door_of_Life -- 71
Integral World - We are the Borg, Jasper Doomen
Integral World - Morphic Voodoo?, Alternative Medicine and Scientific Evidence, David Lane
Integral World - Voodoo Voodo, And Two More Waves, Kelly & David Lane
Integral World - Foto's van Ken Wilber gemaakt door Frank Visser
Integral World - Ken Wilber: Denken als Passie (Lemniscaat 2001), door Frank Visser
Integral World - Nieuw licht op de bijna-dood ervaring?, Frank Visser
Integral World - What it Takes to Establish an Integral Currency, Why Bitcoin is Both a Risk for Doom and an Opportunity for Transformation, Knut K. Wimberger
Dream Yoga: Open Your Doors of Perception
selforum - dooyeweerd and nicolai hartmann
https://thoughtsandvisions-searle88.blogspot.com/2016/08/opening-doors-of-perception.html
dedroidify.blogspot - doors-of-perception-why-people-will
dedroidify.blogspot - derren-brown-voodoo
dedroidify.blogspot - waterdoor-to-mayan-underworld
dedroidify.blogspot - dooku-through-stargate
dedroidify.blogspot - entheogens-are-one-key-to-doorway-of
dedroidify.blogspot - philip-k-dicks-beyond-door
dedroidify.blogspot - landslide-from-raws-universe-next-door
dedroidify.blogspot - eliza-doolittle-back-to-front
dedroidify.blogspot - the-doors-of-perception
dedroidify.blogspot - why-cops-bust-down-doors-of-medical-pot
dedroidify.blogspot - but-who-can-put-doors-on-field
https://esotericotherworlds.blogspot.com/2012/12/voodoo-histories.html
https://esotericotherworlds.blogspot.com/2013/11/art-in-doors-of-perception-by-aldous.html
wiki.auroville - Windows_and_doors
Dharmapedia - Sindoor
Psychology Wiki - Types_of_gestures#Whoop-Dee-Doo
Occultopedia - voodoo_santeria
Occultopedia - voodoo
https://tvtropes.org/pmwiki/pmwiki.php/Analysis/ButterflyOfDoom
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The Simpsons (1989 - Current) - The Simpsons has since grown into the longest running animated primetime series on U.S. television! Since its introduction in 1989, it has become an icon of American popular culture. Lampooning everything from science and technology to pop culture, the series was not afraid right out the door to tak...
Fraggle Rock (1983 - 1987) - The Fraggles are fun-loving muppets who live underground and enjoy singing, dancing, and eating Doozer sticks. Their good friends are another species known as the Doozers, who work making the beloved Doozer sticks and have no time for fun and games. The main entrance to their home is a hole in the w...
Scooby-Doo (1969 - Current) - Hit cartoon series featuring Scooby Doo, a dog who joins Velma, Daphne, Fred, and Shaggy on many quests to solve mysterious. Each mystery is new and unusual and involves the group stopping someone from wreaking certain havoc on the world.The first incarnation of what has become a franchise-of-sorts....
M.A.S.K. (1985 - 1987) - Basically... A group of Special Ops heros under the project named M.A.S.K. that all wear, you guessed it, masks. They ride in super hot tricked out vehicles (especially the red Camaro with the DeLorean doors that open up, enabling flight.) and saves the day from the evil organization called V.E.N....
A Pup Named Scooby-Doo (1988 - 1991) - A Pup Named Scooby-Doo is simply Scooby as a puppy, Shaggy, Fred, Velma, Daphne, as kids, looking for clues, unmasking bad guys and solving mysteries.
Goof Troop (1992 - 1993) - Goofy, now as a widower, moves back to his hometown of Spoonerville with his 11-year-old son Max. As it happens, Goofy and Max end up moving in next door to Goofy's high school friend: Pete, a used car salesman and owner of Honest Pete's Used Cars; Pete's wife Peg, a real estate agent; and their two...
Spartakus and the Sun Beneath the Sea (1985 - 1987) - Spartakus and the Sun Beneath the Sea revolved around two children, Matt and Rebecca, as they tried to save an underground race of humans known as Arkadians from certain doom, as their artificial sun was beginning to fail. With the help of Tehrig (a fully sentient flying robot vehicle), Arkana ( Ava...
Doogie Howser, M.D. (1989 - 1993) - A teenaged genius deals with the usual problems of growing up: having a girlfriend, going to parties, hanging out with his best friend, all this on top of being a licensed physician in a difficult residency program.
The Nanny (1993 - 1999) - Selling make-up door to door, she met a very succesful broadway producer Maxwell Sheffield. Now she has been hired for take care of his children, Maggie, Brighton and Gracie. Constantly helped by the buttler Niles and tricked by Maxwell's bussines partner C.C. Babcock, she'll do anything to gain Max...
Power Rangers Zeo (1996 - 1997) - One fateful day, Master Vile used the Orb of Doom to reverse the rotation of Earth and turn back time, reverting the Rangers into powerless children. While the Alien Rangers and a restored Billy defended the Earth, the children went to different points in time to retrieve a piece of the Zeo Crystal,...
Flash Forward (1996 - 1997) - Tucker and Becca are close friends. So close that they live next door to one another with facing second story windows and share a birthday. Tucker is at times an absent minded goof-off while Becca tends to be opinated and in a hurry to grow up. Now in middle school, they find themselves caught in ev...
The Adventures of the Galaxy Rangers (1986 - 1988) - In 2086 two peaceful aliens journeyed to Earth, seeking our help. In return, they gave us the plans for our first hyperdrive, allowing mankind to open the doors to the stars....
The Trap Door (1984 - 1984) - It's all about Burke. He's the overworked servant to "The Thing Upstairs". As scary as this sounded... working for something you never actually get to see, it apparently pails in comparrison to the dreaded beasts and things that lie beneath the trapdoor...
Polka Dot Door (1971 - 1993) - Polka Dot Door was a children's television series produced and broadcast by TVOntario from 1971 until 1993. The music was played, written, and directed by Canadian pianist John Arpin.
The 13 Ghosts of Scooby-Doo (1985 - 1985) - When a chest containing 13 of the worst ghosts in history is opened, it's up to Scooby, Shaggy, Daphne, Scrappy, and an orphan named Flim Flam aided by the sorcerer, Vincent VanGhoul (voiced by horror movie legend, Vincent Price) to stop them.
Disney Sing Along Songs (1986 - Current) - A Sing Along Direct-to-Video series for Disney on VHS/Betamax/Laserdisc/DVD/Blu-Ray. It started with "Zip-A-Dee-Doo-Dah" and finished with "Flik's Musical Adventure at Disney's Animal Kingdom" The series was sometimes shown on The Disney Channel at some time as a special. (For example: "Friend Like...
The Scooby Doo Show (1976 - 1979) - The third incarnation of the Hanna Barbera series
Lidsville (1971 - 1973) - Psychedelic Show by Sid and Marty Krofft in a land of hats were Mark's quest is to get back home after he fell into a magician's hat. He was pursued by a mad wizard named Horatio J. HooDoo. Butch Patrick played Mark & Charles Nelson Reilly played HooDoo. This show once ran on ABC.
Wildfire (1986 - 1986) - Year ago, in a fantasy realm, a benevolent queen died shortly after giving birth to a daughter. The baby girl is taken into the real world, and left on the doorstep of a kind man, with no hint at her origin except for a purple horse medallion around her neck. Fast forward, and the young girl is on...
Challenge of the Superfriends (1978 - 1978) - "Banded together from remote galaxies are thirteen of the most sinister villians of all time, The Legion of Doom. Dedicated to a single objective, the conquest of the Universe! Only one group dares to challenge this intergalactic threat, The Super Friends! The Justice League of America versus The Le...
The Richie Rich/Scooby-Doo Show (1980 - 1982) - Cartoon block that aired scooby-doo and richie rich on saturday mornings.
Clue Club (1976 - 1978) - Hanna-Barbera cartoon about a group of kids who go out and solve mysteries. Unlike many Scooby-Doo clones from the 70s, the Clue Club gand had two dogs to accompany the gang: Woofer, the old-fashioned-type egotistical dog, and Whimper, the more laid back dog.
Captain Kangaroo (1955 - 1998) - Hosted by Bob Keeshan (at one time, he played Howdy Doody's friend, Clarabell) from "The Treasure House" the Captain was so named because he always wore an overcoat with large, kangaroo-like pouches. Each show featured stories, skits, vaudeville acts, songs, games and other educational activities. C...
The Scooby-Doo Show (1976 - 1979) - This was a half hour version of "The Scooby-Doo Show" featuring just the Scooby episodes as featured on the "Scooby-Doo/Dynomutt Hour" (1976-77).
Early Edition (1996 - 2000) - His name is Gary Hobson. He gets tomorrow's newspaper today. He doesn't know how. He doesn't know why. All he knows is when the early edition hits his front door, he has twenty-four hours to set things right.
Down to Earth (1984 - 1987) - Carol Mansell plays Ethel MacDoogan, a woman struck down by a trolley in the year 1925. She has waited over 60 years to earn her wings, and now has been sent back to earth to help a family with their problems (acting as their maid).
The Completely Mental Misadventures of Ed Grimley (1988 - 1988) - "Were as doomed as doomed can be.
Scooby-Doo and Scrappy-Doo (1979 - 1982) - The original thirty-minute version of Scooby-Doo and Scrappy-Doo constitutes the fourth incarnation of the long-running Hanna-Barbera Saturday morning cartoon Scooby-Doo. It premiered on September 22, 1979 and ran for one season on ABC as a half-hour program. A total of sixteen episodes were produce...
Frogger (1983 - 1985) - Frogger unmasked bad guys in this scooby-doo type show based on the video game.
Funky Phantom (1971 - 1974) - The Funky Phantom was a Saturday morning cartoon, produced by Hanna-Barbera Productions in 1971 for ABC. Similar to Hanna-Barbera's successful Scooby-Doo, Where Are You!, The Funky Phantom featured three teenagers; Skip (voiced by Micky Dolenz), April (Kristina Holland), Augie (Tommy Cook) and their...
Richie Rich (1980) (1980 - 1984) - Richie Rich, sometimes spelled as Rihie Rih, is an animated television series produced by Hanna-Barbera Productions that aired on ABC from 1980 to 1984. Based upon Harvey Comics' popular Richie Rich comic book characters, shared time slots with Scooby-Doo and Scrappy-Doo, The Little Rascals, and P...
The New Scooby and Scrappy-Doo Show (1983 - 1983) - "The New Scooby and Scrappy Doo Show" is the sixth incarnation of the Hanna-Barbera Saturday morning cartoon Scooby-Doo. It premiered on September 10, 1983, and ran for one season on ABC as a half-hour program made up of two eleven-minute short cartoons. (In 1984 for the second season, the name of t...
The New Scooby-Doo Mysteries (1984 - 1985) - The New Scooby Doo Mysteries was the sixth incarnation of the long-running Hanna-Barbera Saturday morning cartoon Scooby-Doo. It premiered in 1984 on ABC as the second season of the show, whereas the first version was known as "The New Scooby and Scrappy-Doo Show" which premiered in 1983.
The New Scooby-Doo Movies (1972 - 1974) -
Ninja Sentai KakuRanger (1994 - 1995) - Part of the Super Sentai Series 400 years ago, the ninja and the Youkai had a great war. The legendary Sarutobi Sasuke and other four ninja sealed the Youkai Commander Nurarihyon and all his youkai's energies away in a cave protected by the "Seal Door". In the present, the only surviving youkai, Kap...
My Sister Sam (1986 - 1988) - San Francisco free lance photographer Samantha 'Sam' Russell (Pam Dawber) seems to have her life in order until her teenage sister, Patti(Rebecca Schaeffer), decides to move in and turn Sam's life on it's head. Along with next door neighbor and former beau Jack Kincaid(David Naughton), Sam's agent J...
Devlin (1974 - 1976) - In this Scooby Doo / Evel Knievel take-off, three sibling circus performers travel the country and wind up solving mysteries.
The Scooby-Doo/Scrappy-Doo/Puppy Hour (1982 - 1982) - The Scooby-Doo/Scrappy-Doo/Puppy Hour was a package show produced by both Hanna-Barbera Productions and Ruby-Spears Productions in 1982 for ABC Saturday mornings. It contained the following segments:
Captain Caveman & the Teen Angels (1977 - 1980) - Captain Caveman and the Teen Angels (1977-1980) was a Saturday morning cartoon created by Joe Ruby and Ken Spears and produced by Hanna-Barbera Productions. It was originally broadcast on ABC as part of the programming block Scooby's All-Star Laff-a-Lympics, which also included Scooby-Doo, Dynomutt,...
WCW Saturday Night (1992 - 2000) - WCW Saturday Night was the weekly Saturday night TV show on TBS, produced by World Championship Wrestling. The show featured a hi-tech, futuristic design with a unique entry way of slide-open doors and billowing smoke as the performers made their way to the ring.
Tweenies (1999 - 2003) - The Tweenies was a show for preschool children that was aired on BBC and CBBC. It features four preschool children, Bella, Milo, and Fizz at the play group center. Max and Judy are the teachers at the play group center. Doodles was the first dog in the play group center, but then was replaced by Izz...
The People Next Door (1989 - 1989) -
Butch Cassidy and the Sundance Kids (1973 - 1974) - Butch Cassidy and the Sundance Kids was a Saturday morning cartoon produced by Hanna-Barbera Productions in 1973 for NBC. Very similar to both Scooby-Doo, Where Are You! and Josie and the Pussycats, the show depicted the adventures of a team of teenage intelligence agents (Butch, Merilee, Stephanie,...
Stark Raving Mad (1999 - 2000) - Starring Tony Shalhoub (Monk, Wings) as an eccentric horror novelist and Neal Patrick Harris (Doogie Howser MD, How I Met Your Mother) as his finicky new editor.
Doomwatch (1970 - 1972) -
Never the Twain (1988 - 1994) - Simon Peel and Oliver Smallbridge contest a bitter rivalry in all that they do. Not only are they next-door neighbours, they are also rivals in the antiques market (formerly business partners, they are now pursuing trade individually). Typifying his character, Peel believes that he deals in the best...
Space Academy (1977 - 1978) - Set in 3732 in space, the "Space Academy" is a learning facility for older youth to teach them skills needed in space. This is series had "Jason of Star Command" as a companion spin-off/serial that starred James Doohan and John Russell.
Dooly The Little Dinosaur (1987 - 2009) - The cartoon about a magical baby dinosaur that captured the hearts of children in South Korea.
Benny Hill's World Tour:New York (1991 - 1991) - A one off tv special,with outdoor scenes taped in New York City,that turned out to be British comedian Benny Hill's final performance.Host/performer:Benny Hill,cast members:Sue Upton,Henry McGee,Bob Todd and Joey Faye.
The Mothers-in-Laws (1967 - 1969) - The Mothers-in-Law is an American sitcom starring Eve Arden and Kaye Ballard as two matriarchs who were friends and next-door neighbors whose children's elopement made them in-laws.
Avenger Penguins (1993 - 1994) - The story revolves around three bike riding Penguins that inhabit Big City, uniting to protect it and its citizens from the evil Caractacus P. Doom, an insane and reclusive criminal scientist. The Penguins attempt to prevent Doom's schemes but find themselves often hampered by their own miscommunica...
Marx Magic Midway (1962 - 1963) - NBC TV Network Saturday Mornings Saturday:September 22,1962-March,1963 Ringmaster Host/Announcer:Claude Kirchner.Clowns"Mr.Hocus Pocus"(Doug Anderson),"Coo Coo"(Paul Dooley),"Boom Boom"(Bill Bailey),Bandleader:Lou Stein and Bonnie Lee Bailey.
Rootie Tootie Club/Rootie Kazootie Club (1950 - 1954) - NBC TV/ABC TV weekday evenings and saturday mornings Saturday October 14,1950-Friday May 16,1954 Host/Performer:"Big Todd"Russell.Comedy assistant:"Mr.Deetle Dootle"(John Schoepperle).Puppeteers:Paul Ashley and Frank Milano.Asistant puppeteers:Chuck McCann and Gus Allegretti. Puppet voices:Naomi Lew...
What's New, Scooby-Doo? (2002 - 2006) - "What's New, Scooby-Doo?" is a more realistic modern version of "Scooby-Doo, Where Are You?" The show lacks a laugh track and uses new, original sound effects. The theme song is performed by Simple Plan.
Firehouse Tales (2005 - 2006) - An animated series about a red Firetruck who never gives up. He loves nature and the outdoors but most of all he loves making new friends. Sometimes he is the leader of the firetruck team and is very cheerful and happy and is never glum, down and low.
Pinky Dinky Doo (2005 - 2011) - This engaging animated children's series finds 7-year-old Pinky and her younger brother, Tyler, discussing new words and concepts and using imagination and logic to answer some of life's questions -- all through Pinky's wild, brain-swelling stories.
Dooby Duck's Disco Bus (1989 - 1992) - a children's puppet show presented by Dooby Duck (created by Alan Hausrath and Harry Stuart), a puppet duck with a shiny showbiz jacket, and a pink bow-tie who introduced puppets singing contemporary songs of the day. Dooby signed off each show laughing and saying 'Dooby Dooby Dooby Dooby Dooby Quac...
Doodle Do (2006 - 2010) - a British television programme designed for pre-school children. It aired on the CBeebies channel between 2006 and 2010. [1] The programme features three "Doodle Doers" puppets called "Dib-Dab", "Scribble" and "Stick" who interact with a human presenter, Chris (played by Chris Corcoran, a Welsh...
Brigadoon: Marin & Melan (2000 - 2001) - Burigadn Marin to Meran) is a science fiction anime that ran from 2000 to 2001, produced by the Sunrise company,and was adapted as a manga by Nozomi Watase. Its story takes place in Japan in 1969 and it is about an orphan girl named Marin Asagi who befriends an alien named Melan Blue.Brigadoon was...
Be Cool, Scooby-Doo! (2015 - 2018) - an American animated television series produced by Warner Bros. Animation, the twelfth incarnation of Hanna-Barbera's Scooby-Doo animated series. In the show, the Scooby-Doo gang decide to travel in their last summer break together, encountering havoc-wreaking monsters along the way. Described as ha...
Disgaea (2006 - Current) - an anime series based on the video game Disgaea: Hour of Darkness. Makai Senki Disgaea follows the same general plot as the game, but with several alterations to character roles and the chronology of events. The anime was licensed by Geneon Entertainment before closing their doors in 2007. On Septem...
Animal Yokoch (2005 - 2006) - a Japanese manga and anime series aimed at children about a little girl who has a doorway to another world in her room, from which three bizarre and frequently-annoying stuffed animal-like creatures emerge to make her life "interesting". The manga was created by Ry Maekawa and is serialized in Ribo...
Klonoa phantomile adventures (2014 - 2019) - A Anime tv series base on the psx game by namco bandai,Did you guys think Rango Lango was the easiest boss to fight against on Klonoa: Door to Phantomile which Joker made it oddly mention where his weak point was right before the fight even started right?The game is set in Phantomile, a land fueled...
Hooley Dooleys (1996 - 2009) - an Australian children's music and performance act which began in 1996. Their material was aimed at children between the ages of two and seven.[1] They originally appeared on the Australian Broadcasting Corporation (ABC), but then appeared on commercial television and as a live touring act. Early me...
Osomatsu-kun (1988) (1988 - 1989) - Meet the Osomatsu boyssextuplets who look, speak, dress and talk like the same. They only add to the hyper eccentric residents of the town who easily break any boundaries defined by common sense. Check your logical thinking and reason at the door and immerse yourself in everyday lives of unique cha...
Ergo Proxy (2006 - 2006) - Within the domed city of Romdo lies one of the last human civilizations on Earth. Thousands of years ago, a global ecological catastrophe doomed the planet; now, life outside these domes is virtually impossible. To expedite mankind's recovery, "AutoReivs," humanoid-like robots, have been created to...
The Doodlebops (2005 - 2007) - The Doodlebops is an American/Canadian live-action children's television series produced by Canadian Broadcasting Corporation, Cookie Jar Entertainment and Playhouse Disney Originals
Nature Cat (2015 - 2020) - Nature Cat follow the adventures of a house cat named Fred. When his owners leave for the day, he becomes the outdoor expert Nature Cat. He and his friends Hal the dog, Daisy the rabbit, and Squeeks the mouse learn about all of nature all over the world.
Sunny day (2017 - Current) - a Canadian-British animated children's television series produced by Silvergate Media. The series revolves around Sunny (voiced by Lilla Crawford), a hairdresser who runs her own salon with the help of her talking dog Doodle (Rob Morrison), hair colourist Rox (lan Luz Rivera), and receptionist Blai...
Miss Kobayashi's Dragon Maid (2017 - 2018) - An anime television series produced by Kyoto Animation aired in Japan between January and April 2017.As office worker Kobayashi gets ready for work, she is greeted by a large dragon right outside her front door. The dragon immediately transforms into a human girl in a maid outfit, and introduces her...
Shuffle! (2005 - 2006) - In present times, Gods and Demons coexist together with Humans after the door between each of these worlds had opened. Tsuchimi Rin is a normal young high school student attending Verbena Academy, spending his days living peacefully with his childhood friend Kaede. Unexpectedly, one day the King of...
Noodle and Doodle (2010) (2010 - 2013) - a live action children's television series, which has premiered on September 25, 2010 and ended on March 9, 2013.[1] The series was created by John McCoy, produced and directed by Kristopher Updike. The series was Sprout's first original long form television series.
Codename Kids Next Door (2002 - 2008) - Codename: Kids Next Door, also known as Kids Next Door or by its acronym KND, is an American animated television series created by Tom Warburton and produced by Curious Pictures in Santa Monica, California. The series debuted on Cartoon Network on December 6, 2002 and aired its final episode on Janu...
Superstars of Dance (1986 - 1987) - Hanna-Barbera's Superstars, ten full-length animated features, is produced for television syndication, with the titles: The Good, the Bad and the Huckleberry, Rockin' with Judy Jetson, Scooby-Doo and the Ghoul School, The Jetsons Meet the Flintstones, Scooby-Doo and the Reluctant Werewolf, Scooby-Do...
The New Howdy Doody Show (1976 - 1977) -
You Again? (1986 - 1986) - Ever since his bitter divorce years earlier, Henry Willows (Jack Klugman) had been leading a quiet, peaceful life -- and he'd become set in his ways. But when his 17 year-old son, Matt (John Stamos), whom he'd not seen since the divorce, came knocking on the door, Henry found his life being turned u...
64 Zoo Lane (1999 - 2013) - It features a girl named Lucy who lives next door to a Zoo at 64 Zoo Lane. Each night, she is told a story by the animals. Characters include Georgina the Giraffe, Nelson the Elephant, Tickles and Giggles the Monkeys, Boris the Bear, and Molly the Hippopotamus. The cartoon emphasizes friendship and...
Sally Bollywood: Super Detective (2009 - 2013) - Twelve year old Sally, with the help of her best friend Doowee, runs a detective agency called S.B.I. - "Sally Bollywood Investigations" - the investigation specialist in all the playgrounds of Little Bombay. If homework suddenly goes missing, a classroom is vandalized or a beloved pet disappears, T...
Ask This Old House (2002 - Current) - First showing in 2002, Ask This Old House is a spin-off of the popular home improvement series. In this show, the team from "This Old House" goes from door-to-door across America to help people with home improvement tips. The same guys from This Old House appear, master carpenter Tom Silva, plumber...
Codename: Kids Next Door (2002 - 2008) - Codename: Kids Next Door, also known as Kids Next Door or by its acronym KND, is an American animated television series created by Tom Warburton and produced by Curious Pictures in Santa Monica, California. The series debuted on Cartoon Network on December 6, 2002 and aired its final episode on Janu...
Scooby-Doo, Where Are You! (1969 - 1976) - The very first (and flagship) series of Hanna-Barbera's Scooby Doo series. Scooby-Doo, Where Are You! was the result of CBS and Hanna-Barbera's plans to create a non-violent Saturday morning program which would appease the parent watch groups that had protested the superhero-based programs of the mi...
USA Track & Field on NBC (2017 - Current) - NBC Coverage of the events from USA Track & Field, aired since 2017. NBC airs exclusive coverage of the USA Track & Field Indoor Championships, the USA Outdoor Track and Field Championships, the USA Marathon Championships, the USA Half Marathon Championships, and the USA Cross Country Championships.
Major League Fishing (2012 - Current) - Major League Fishing (MLF) is a professional bass fishing league and television show that airs on Outdoor Channel, World Fishing Network and Discovery Channel. The league was established in partnership between the Professional Bass Tour Anglers' Association (PBTAA) and Outdoor Channel as an answer t...
Ranger Rob (2016 - Current) - A British-Canadian animated series. Ranger Rob is about a ranger named Rob, and his fellow friends Stomper and Dakota, who go on outdoor adventures in Big Sky Park.
Drifters (2016 - 2016) - At the Battle of Sekigahara in 1600, Toyohisa Shimazu is the rearguard for his retreating troops, and is critically wounded when he suddenly finds himself in a modern, gleaming white hallway. Faced with only a stoic man named Murasaki and hundreds of doors on both sides, Toyohisa is pulled into the...
Shaggy & Scooby-Doo Get a Clue! (2006 - 2008) - American animated comedy series produced by Warner Bros. Animation, the tenth incarnation of Hanna-Barbera's Scooby-Doo franchise.
Ruby Gloom (2006 - 2008) - The adventures of Ruby Gloom, a curiously cheerful girl who lives in a gothic mansion along with her friends Skull Boy, Iris, Misery, Frank & Len, Poe, Boo Boo, and Doom Kitty.
Scooby-Doo! Mystery Incorporated (2010 - 2013) - The eleventh TV show in the Scooby-Doo franchise sees the Mystery Inc. gang solving mysteries and secrets all over their hometown of Crystal Cove.
Donkey Kong Country Legend of the crystal coconut(1999) - In this film many adventers hapen Since DK was chosen to be ruler of Congo Bongo, he wanted to know EVERYTHING about the Crystal Coconut. When he asked Inka Dinka Doo the secrets of the Coconut, Inka Dinka Doo said "You must give up everything!". DK thought that he had to give up the Coconut to K.Ro...
Rock-A-Doodle(1992) - When Chanticleer the Rooster (Glenn Campbell) is tricked into leaving town to seek fame as an Elvis-style Las Vegas singer, his farm is plunged into eternal darkness. This animated musical from Don Bluth centers on a young farm boy who embarks on a magical journey into the animal world to try and br...
Garfield's Halloween Adventure(1985) - When Garfield is suddenly awoken one lazy morning by the Binky The Clown show, a character who Grafield dislikes, he is enlightened by the painted one when he learns that today is in fact Halloween. Garfield suddenly grows alert when he realizes that tonight is the night when you go knocking on door...
The Blair Witch Project(1999) - Combining Hi-8 video with black and white 16mm film, this film presents a raw look at what can happen when college students forego common sense and enter the world of voodoo and witchcraft. Presented as a straight-forward documentary, the film opens with a title card explaining that in 1994, three s...
Indiana Jones and the Temple of Doom(1984) - 1935. At a swanky nightclub in Hong Kong, Indiana Jones confronts Lao Che, a Chinese gangster, for a trade - a reward in exchange for the ashes of a Ming dynasty emperor. The gangster's sons, however, won't let Indy get out of the trade alive, and a violent struggle ensues that snares up the gangste...
Cool World(1992) - Jack Deebs is a cartoonist who is due to be released from jail. His comic book "Cool World" describes a zany world populated by "doodles" (cartoon characters) and "noids" (humanoids). What Jack did't realize is that Cool World really does exist, and a "doodle" scientist has just perfected a machine...
Here Comes Garfield(1982) - When Odie gets dognapped by the City Pound after annoying an old neighbor from next door, It is up to Garfield to break Odie out of there if he stops being lazy and eating too much lasagna.
The Boy Who Could Fly(1986) - Milly and Lewis, and their recently-widowed mom, Charlene, move to a new neighborhood. Once there, they all deal with a variety of personal problems including their fathers unexplanable suicide, but Milly finds a friend in Eric, her autistic next door neighbor who lives with his alcoholic uncle. Eri...
Problem Child 2(1991) - Junior's back in his first adventure since his last! Junior and Ben move to Mortville which seems like the perfect town to live in. The Healys have a nice new house--and Junior get's a cool new room! And young women have formed a line at Ben's door in order to get a piece of him (romantically). Ben...
Fright Night(1985) - A teenage horror film addict is shocked to discover that his new next-door neighbor is a vampire in this delightful mix of horror and comedy. The problems only grow for young Charley Brewster (William Ragsdale) when he expresses his thoughts about fanged new neighbor Jerry Dandridge (Chris Sarandon)...
Sleepaway Camp III: Teenage Wasteland(1989) - Angela is back, in the form of an angry inner-city camper on the hunt for blood. Camp New Horizons, on the recycled grounds of the former murders, intends to pair high class teens with underclass counterparts. Angela, however, has a different plan. Will it be door number one, number two, or number t...
Scooby-Doo on Zombie Island(1998) - After a long hiatus, Scooby-Doo, Shaggy, and the rest of Mystery Inc. reunite to solve mysteries once again. Their mystery-solving skills will soon be put to the test as they encounter real zombies, ghost soliders, and cat creatures in New Orleans.
The Jetsons Meet The Flintstones(1987) - This was a TV movie which was shown as part of Hanna-Barbera Superstars 10, which featured characters from Yogi Bear, The Jetsons, Scooby-Doo an
The Great Outdoors(1988) - Chicago resident Chester "Chet" Ripley, his wife Connie , and their two sons Buck and Benny are on vacation at a lake in Wisconsin, where they have rented a two-story cabin. Not long into the vacation, the unexpected happens -- Connie's sister Kate, Kate's know-it-all husband Roman Craig, and Kate a...
The Brady Bunch Movie(1995) - Picks up the Brady clan and plops them down in the 1990s, with their original naivete intact. Mr. Dittmeyer, the Brady's next door neighbor, is in charge of acquiring land for a new residential mini-mall, and the Bradys are the last hold-outs on selling their land. Unbeknownst to the Bradys, Dittmey...
Coal Miner's Daughter(1980) - At only thirteen years of age, Loretta Webb marries Doolittle Lynn and is soon responsible for a sizeable family. Loretta appears destined to a life of homemaking, but Doolittle recognises his wife's musical talent, and buys her a guitar as an anniversary present one year. This gift sets Loretta Lyn...
Police Academy(1984) - Public safety takes a turn for the worse in this hit comedy, which spawned a long-running franchise. As a crime wave sweeps through a major city, the mayor decides that part of the problem may stem from overly restrictive qualifications for police officers, so she opens the door of the city's Police...
Searching for Bobby Fischer(1993) - A prepubescent chess prodigy refuses to harden himself in order to become a champion like the famous but unlikable Bobby Fischer.Josh Waitzkin is just a typical American boy interested in baseball when one day he challenges his father at chess and wins. Showing unusual precocity at the outdoor match...
Conan the Barbarian(1982) - As a young boy, Conan witnesses the murder of his village and parents. Enslaved by the marauders, Conan escapes and vows revenge. Teamed with a warrior woman, magician, and thief, he wrecks havoc on Thulsa Doom and his cult, who were responsible for the atrocities committed so many years ago.
Sister Act 2: Back in the Habit(1993) - The sisters come back to Delores's show to get her back as Sister Mary Clarence to teach music to a group of students in their parochial school which is doomed for closure. One of the girls, who is the most talented of the bunch, is forbidden to sing by her mother, although the choir has made it to...
The Doom Generation(1995) - Billed as "a heterosexual movie by Gregg Araki," The Doom Generation is the the director's self-styled bad taste teen film. Amy Blue (Rose McGowan) is an obnoxious teenage speed freak and her boyfriend Jordan White (James Duval) is a passive, slow-witted poseur who won't have sex with her because he...
Scooby-Doo and The Reluctant Werewolf(1988) - This was a TV movie by Hanna-Barbera made in the late 80s, it was part of a series of movies including Scooby-Doo, Yogi Bear and Th
Scooby-Doo Meets the Boo Brothers(1995) - Scooby and The Boo Brothers is a TV movie which was part of a series of Hanna-Barbera based movies of the late 80s including Scooby-Doo, Yogi Bear and Th
War Games(1983) - A young computer whizz kid hacks into a top secret military super-computer called WOPR through a "back door" which has complete control over the U.S. nuclear arsenal. A range of choices of games comes up. He chooses Global Thermonuclear warfare It challenges him to a game between America and Russia...
Planes, Trains and Automobiles(1987) - Neal Page is trying to return to his family for Thanksgiving in Chicago after being on a business trip in New York. His journey is doomed from the outset, with Del Griffith, a traveling salesman, interfering first by leaving his trunk by the side of the road causing Neal to trip when racing an uncre...
Neighbors (1981) - A bored,middle aged, suburbanite(John Belushi) gets more than he bargained for when a swinging young couple(Dan Aykroyd and Cathy Moriarty)move in next door.
Dirty Harry(1971) - The downfall of societal coddling of criminals is the theme of the debut of Inspector Harry Callahan, who has no patience for criminals and less of such for revolving-door justice as well as politicians who wilt under the pressure of a deranged hippie who uses a sniper rifle to kill several innocent...
Lock stock and Two Smoking Barrels(1998) - Four Cockney wide-boys are tricked into owing 500,000 nicker to the local gang-land boss and porn king, 'Hatchet' Harry Lonsdale. With the very real threat of finger amputation looming over them the lads come up with a plan to nick the cash from their next-door neighbours: a gang of hardcase drug-de...
Stay Tuned(1993) - Roy Knable (John Ritter) is a suburbanite who lives, breathes, and sleeps television. His wife Helen (Pam Dawber) wants none of it and threatens to leave him if he doesn't change his ways. So when the shady Mr. Spike (Jeffrey Jones) shows up at Roy's door and talks him into subscribing to the otherw...
Ice Cream Man(1995) - When you hear the happy jingle of the ice cream truck driving down your neighborhood street, lock your doors and pray to the Dairy Queen that the Ice Cream Man doesn't stop to bring you a conebecause a soft-serve headache is nothing compared to the pain that this dairy demon will make you feel! As...
Dutch(1991) - Ed ONeill of MARRIED WITH CHILDREN stars as Dutch Dooley, a working-class good guy whos the new boyfriend of a wealthy big shots ex-wife. But when the womans spoiled son (Ethan Randall of CANT HARDLY WAIT and SWEET HOME ALABAMA in one of his first film roles) refuses to come home from his...
Monty Python's Life of Brian(1979) - A brilliant parody from the British comedy group Monty Python about the history of (not Jesus but the boy born right next door to The Manger, Brian). A Terry Jones directed film from 1979 that has since gained cult status. What many fans don't know is that this movie might never have happened if no...
Real ghostbusters: the halloween door(1989) - Halloween special has the ghostbusters trying to save halloween from the master o
Scooby-Doo and The Ghoul School(1988) - Part of a series of Hanna-Barbera TV movies created in the late 80s, it featured popular franchises like Scooby-Doo, Yogi Bear and Th
The Good, The Bad and the Huckleberry Hound(1988) - Another part of the Hanna-Barbera Superstars series which is a series of TV movies shown in the late 80s featuring Scooby Doo, Yogi Bear, Huckleberry Hound an
Doraemon: Nobita's animal planet(1990) - Nobita went to a world of animals through the "Wherever Gas", the substance to let you travel anywhere, same as the "Wherever Door" Doraemon uses. They came across with Chippo, a boy who looks like a dog and very adventurous. A group called Numiges plans on taking over the animal planet. Doraemon an...
Yogi Bear and the Magical Flight of the Spruce Goose(1987) - Another part of the Hanna-Barbera Superstars, which was a series of movies including Yogi Bear, Scooby-Doo, The Jetsons and man
Armed and Dangerous(1986) - Frank Dooley is an ex-cop, thrown out of the force after being framed by corrupt colleagues. Herman Kane is an out of work attorney who quit because he lost his nerve. Both men turn to a private security firm to find employment, but everything goes quickly wrong when the first warehouse they guard g...
Star Wars: Episode III - Revenge of the Sith(2005) - After the Clone Wars the Galactic Republic has suffered major setbacks. After the rescue of Chancellor Palpetine, Obi-Wan and Anakin are confronted by Dooku who engages them in battle, killing Dooku. Fleeing and crash-landing on the planet Coruscant, Anakin reunites with his wife Padme who is pregna...
Angels in the Endzone(1997) - Wonderful World of Disney's follow-up to ANGELS IN THE OUTFIELD. This time around, Christopher Lloyd and the angels return to help out a school's football team. Also stars Paul Dooley and Matthew Lawrence.
Cops & Robbersons(1994) - Hard-as-nails cop Jake Stone moves in with the Robbersons so he can watch a hitman who has moved in next door. The Hitman is one thing, but can you survive the Robberson family.
The Cure(1995) - Dexter, age 11, who has AIDS, and his next door neighbor Eric, a little older and much bigger, become best friends. Eric also becomes closer to Dexter's mother than to his own, who is neglectful and bigoted and violently forbids their friendship upon learning of it. When they read that a doctor in d...
The Doors(1991) - This film tells the story primarily of Jim Morrison, the singer/poet leader of The Doors. They would prove to be one of the most influential rock groups of the 60's. Their songs were mainly based on Morrison's poems as lyrics and touched the social conscience of America. However, his lyrics became b...
Point Doom(1999) - This romantic action film stars Richard Grieco as a double-crossing drug dealer in a dangerous relationship. His girlfriend, Stephanie, eventually finds love with another man, but the young couple is forced to risk their own lives in hopes of facing the dangers threatening to bind them to street lif...
K-911(1999) - In this sequel to the action comedy K-9, police detective Dooly (James Belushi) has been teamed up with Jerry Lee (Mac), a German Shepherd police dog, for nearly ten years, but Jerry Lee isn't as young as he once was, and Dooly's superiors suggests that maybe it's time that the dog was retired from...
The Dark Half(1993) - Marking the first collaboration between horror legends George A. Romero and Stephen King since 1982's Creepshow, this moody, atmospheric adaptation of King's novel was actually completed in 1991, but the highly-publicized bankruptcy of its distributor Orion Pictures in that same year nearly doomed T...
The Quick and the Dead(1995) - Ellen, an unknown female gunslinger rides into a small, dingy and depressing prairie town with a secret as to her reason for showing up. Shortly after her arrival, a local preacher, Cort, is thrown through the saloon doors while townfolk are signing up for a gun competition. The pot is a huge sum of...
No Vacancy(1999) - The doors are opened on a group of misfits living in a seedy motel on the edge of Los Angeles in the comedy No Vacancy. At the run-down Pink Motel, the owner (Joaquim de Almeida) is furious with his daughter when he finds out she's been sleeping with her boyfriend. This doesn't make her very differe...
Perdita Durango(1997) - The title character of this Alex de la Iglesia film made her first appearance in David Lynch's Wild at Heart (1990) and was originally played by Isabella Rossellini. Rosie Perez takes over the role in this blend of black comedy, graphic sex and violence, voodoo and weirdness. Perdita Durango is pure...
Silent Night, Deadly Night 3: Better Watch Out!(1989) - It is difficult to believe that this wretched sequel was Monte Hellman's first American film since Cockfighter (1974), and even more difficult to believe that it is the work of the man behind cult classics like Two-Lane Blacktop, The Shooting, and Back Door to Hell. The grown-up Ricky (Bill Moseley...
Witchboard 2: The Devil's Doorway(1993) - In Witchboard 2, naive Paige Benedict (Ami Dolenz) moves into an artist's studio loft, finding a Ouija board he left behind. A former tenant of the apartment contacts her through the board, telling her that he was murdered. In no time, Paige's fellow tenants are being killed off, and she is haunted...
Dream a Little Dream 2(1995) - Dinger and Bobby's adventure start when a pair of magical sunglasses arrive at the door. Their mundane lives in L.A. get a crazy twist-but soon enough, they've got thugs on their trail who want the valuable pair for themselves. Under hot pursuit, it's one crazy antic after another as the troublesome...
Violent Shit 3 - Infantry of Doom(1999) - Karl, The Demented Splatterflick Villian From The First Two Installments, Continues His Reign Of Terror On A Remote Island With The Help Of His Equally Demented Son And Their Newly Formed Infantry Of Doom. When Three Friends Arrive On The Island They Are Captured And Turned Loose To Be Hunted Down B...
Only the Lonely(1991) - Danny Muldoon (John Candy), a Chicago policeman, still lives with his overbearing mother Rose (Maureen O'Hara). He meets and falls in love with Theresa Luna (Ally Sheedy), whose father owns the local funeral parlour. Naturally, his mother objects to the relationship, and Danny and Theresa must eithe...
Mystery Date(1991) - Sweet-natured Tom McHugh is smitten with the lovely blonde Geena who is housesitting next door...the only problem is he's way too shy to ask her out. Luckily, after his parents leave town for the weekend, Tom's older brother Craig (who returns home for a visit) is there to help and sets up the date...
Zombie 4: After Death(1988) - On a isolated island a group of scientist try to find a cure for cancer but they accidentally the raise the dead when they anger a voodoo priest. The priest raises the dead and kills all the scientist but one couples daughter survives and escapes while they were eaten alive by the undead. The daught...
Quest of the Delta Knights(1993) - Travis (nicknamed Tee) is young boy who sold into slavery but when Beggar named Baydool buys him from the slave market he teaches him the ways for the legendary Delta Knights. Tee grows up trained to lead a legendary prophecy as Baydool's apprentice. Tee becomes a Delta knight teaming up with Leonar...
Quicksilver(1986) - A Yuppie named Jack Casey (Kevin Bacon) makes a mistake that costs him his job. Now he has a new job as a messenger biker. He falls in love with a co-worker named Terri (Jami Gertz) and tries his best to avoid a drug dealer who has it in for his new friend Voodoo (Laurence Fishburne).
Forbidden Zone(1982) - A mysterious door in the basement of the Hercules house leads to the Sixth Dimension by way of a gigantic set of intestine. When Frenchy slips through the door, King Fausto falls in love with her. The jealous Queen Doris takes Frenchy prisoner, and it is up to the Hercules family and friend Squeezit...
Wee Sing in the Marvelous Musical Mansion(1992) - A mysterious package from Timbuktu? A door knocker that rattles off riddles? Music boxes that come to life? Piccolo Pizza and Piano Pudding? Where will you find such magical, musical, mysterious things? At Uncle Rubatos Marvelous Musical Mansion! Dance and sing in every room with encha...
Konrad(1985) - A middle-aged woman(Polly Holiday) becomes a mother when a package gets delivered to her door unknown to her that when she signs for the package that an 8 year old boy (Huckleberry Fox) a.k.a. Konrad will come into her life and flip it upside down. Unbeknownst to her that Konrad is from a place c...
Prince of Darkness(1987) - A sinister secret has been kept in the basement of an abandoned Los Angeles church for many years. With the death of a priest belonging to a mysterious sect, another priest opens the door to the basement and discovers a vat containing a green liquid. The priest contacts a group of physics graduate s...
Yogi's Great Escape(1987) - This movie was part of a series of Hanna-Barbera TV movies which featured movies based on Yogi Bear, Scooby-Doo, The Jetsons an
Yankee Doodle Dandy(1942) - A film of the life of the renowned musical composer, playwright, actor, dancer and singer George M. Cohan.
My Fair Lady(1964) - Linguist Professor Henry Higgins bets his friend, Colonel Hugh Pickering , that he can transform Cockney flower girl Eliza Doolittle in time for an important society ball. The spirited Eliza proves more of a handful than the Professor could have predicted. As she slowly becomes more refined, and les...
Nixon(1995) - An all-star cast powers this epic look at American President Richard M. Nixon, a man carrying both the fate of the world on his shoulders while battling the self-destructive demands within. From his victorious presidential election to the shocking Watergate scandal that would seal his doom.
Doctor Dolittle(1967) - It is a musical movie about a man named Dr. Doolitle, who talked with the animals, and his animals friends, chi-chi the Chimpanzee, the Parrot etc
Nowhere(1997) - Described by director Gregg Araki as "A Beverly Hills 90210 episode on acid" (with no suggestions of what it might be cut with), Nowhere is a companion piece with Araki's previous meditations on youth gone wild in the 1990s, Totally F***ed Up and The Doom Generation Araki's self-described "teen a...
Scooby-Doo and the Witch's Ghost(1999) - A famous horror writer, Ben Ravencroft invites Scooby and the gang to his home town of Oakhaven where they find the ghost of "witch" Sarah Ravencroft, a relative of Ben's whom haunts the town.
Omen III: The Final Conflict(1981) - Damien (Sam Neill) has grown up and is now a major player in world politics. Needless to say, unless he can be stopped in time, mankind is doomed.
Voltron: fleet of doom(1986) - Crossover movie has the lion and car voltrons team up against an evi
Happily Ever After(1993) - The Evil Queen is dead and Snow White is on her way to see the 7 dwarves when Lord Maliss, the Queen's brother, sees her in the looking glass. He attacks her in the form of a dragon, taking Snow White's prince to the Realm of Doom. Enlisting the aid of the dwarves' cousins, the dwarfells, Snow White...
Aliens Next Door(1989) - Family moves to another planet in this half hour special.
Eight Days A Week(1999) - Peter loves his next door neighbour Erica and, on the advice of his uncle, decides to camp out on her front lawn for the entire summer, or until she agrees to go out with him. His father is none too happy about the idea and refuses to let his son back in the house, even to get a change of clothes. P...
Leon(1994) - Lon, the top hit man in New York, has earned a rep as an effective "cleaner." But when his next-door neighbors are wiped out by a loose-cannon DEA agent, he becomes the unwilling custodian of 12-year-old Mathilda. Before long, Mathilda's thoughts turn to revenge, and she considers following in L...
The Paperboy(1994) - A homicidal paperboy becomes obsessed with his next door neighbor(Alexandra Paul).
The Possession of Joel Delaney(1972) - A rich New York divorcee's (Shirley MacLaine) brother (Perry King) feels the spirit of an ethnic voodoo-ritual beheader.
Far from Home: The Adventures of Yellow Dog(1995) - John and Catherine McCormick relocate from Vancouver, Canada to the coast of British Columbia, where sailing enthusiast John teaches his 16-year-old son Angus and 9-year-old son Silas basic seamanship and outdoor survival skills. Angus has rescued a stray Golden Labrador that he names Yellow, and co...
Go Tell The Spartans(1978) - A unit of American military advisors in Vietnam prior to the major U.S. involvement find similarities between their helpless struggle against the Viet Cong and the doomed actions of a French unit at the same site a decade before in this bitter look at the beginnings of the Vietnam war.
Scooby-Doo and the Alien Invaders(2000) - Based on characters created by Hanna-Barbera Productions.
Scooby-Doo's Greatest Mysteries(2003) - FBI Warning Batman
White Zombie(1932) - On arrival in Haiti, Madeleine Short reunites with her fianc Neil Parker, with imminent plans to be married. On the way to their lodging, the couple's coach passes Murder Legendre, an evil voodoo master, who observes them with interest and manages to grab Madeleine's scarf. Neil and Madeleine arriv...
Doom(2005) - Doom is a 2005 science fiction action film directed by Andrzej Bartkowiak. It is loosely based on the video game series of the same name created by id Software. The film follows a group of marines in a research facility on Mars. After arriving on a rescue and retrieval mission after communications c...
Brigadoon(1954) - Brigadoon is a 1954 MGM musical feature film made in CinemaScope and Ansco Color based on the Broadway musical of the same name by Alan Jay Lerner and Frederick Loewe. The film was directed by Vincente Minnelli and stars Gene Kelly, Van Johnson, and Cyd Charisse. Brigadoon has been broadcast on Amer...
Sliding Doors(1998) - Sliding Doors is a 1998 British-American romantic comedy-drama film written and directed by Peter Howitt and starring Gwyneth Paltrow and John Hannah, while also featuring John Lynch, Jeanne Tripplehorn and Virginia McKenna. The film alternates between two parallel universes, based on the two paths...
It's Howdy Doody Time(1987) - This special, originally aired on NBC and later in syndication, celebrated the 40th anniversary of the "Howdy Doody Show" with clips, new material and celebrity appearances.
A Very Harold & Kumar 3D Christmas(2011) - Six years after their last adventure, stoner pals Harold (John Cho) and Kumar (Kal Penn) have grown apart and found new friends. As each is busy making holiday preparations, a mysterious package mistakenly arrives on Kumar's doorstep. Unfortunately, Kumar's attempt to redirect the package to Harold...
Nightkill(1980) - A woman's lover poisons her cruel husband, a rich businessman, in front of her. She becomes more terrified when she finds the lover dead as well. A police detective suddenly shows up at her door.
A Passage To India(1984) - Cultural mistrust and false accusations doom a friendship in British colonial India between an Indian doctor, an Englishwoman engaged to marry a city magistrate, and an English educator.
The House On Skull Mountain(1974) - Murders occur at the southern estate of a voodoo priestess when four relatives gather to hear her will.
Bride Of The Gorilla(1951) - The owner of a plantation in the jungle marries a beautiful woman. Shortly afterward, he is plagued by a strange voodoo curse which transforms him into a gorilla.
Violent Shit 3: Infantry Of Doom(1995) - Karl, The Demented Splatterflick Villian From The First Two Movies Is Back In His Third Movie. This Time He's Continuing His Reign Of Terror On A Desolate Island With The Help Of His Equally Demented Son And Their Infantry Of Doom. When Three Buddies Arrive On The Island And Turned Loose To Be Hunte...
I Love You, Beth Cooper(2009) - A nerdy valedictorian proclaims his love for the hottest and most popular girl in school - Beth Cooper - during his graduation speech. Much to his surprise, Beth shows up at his door that very night and decides to show him the best night of his life.
Zombie Island Massacre(1984) - Americans on vacation in the Caribbean take a tour of a nearby island at night and watch a local voodoo ritual. Soon after, they find themselves stranded on the island and under attack by unseen foes. One by one they meet violent ends.
Kiss Me Deadly(1955) - A doomed female hitchhiker pulls Mike Hammer into a deadly whirlpool of intrigue, revolving around a mysterious "great whatsit."
When Worlds Collide(1951) - As a new star and planet hurtle toward a doomed Earth, a small group of survivalists frantically work to complete the rocket which will take them to their new home.
Beyond The Door (1974)(1974) - Juliet Mills plays a young pregnant woman in San Francisco who is going to have the devil's baby during her strange possession. Richard Johnson shows up to help her... but what does he really want?
Voodoo Woman(1957) - Deep in the jungles a mad scientist is using the natives' voodoo for his experiments to create an indestructible being to serve his will. When a party of gold seekers stumbles upon his village, the scientist realizes that Marilyn the expedition's evil leader is the perfect subject for his work.
Voodoo Island(1957) - A wealthy industrialist hires the renowned hoax-buster Phillip Knight to prove that an island he plans to develop isn't voodoo cursed. However, arriving on the island, Knight soon realizes that voodoo does exist when he discovers man-eating plants and a tribe of natives with bizarre powers.
Don't Open The Door(1975) - In this horror movie, a dutiful grand-daughter goes home to take care of her elderly grandmother. Once there, she finds herself trapped inside the house with a homicidal maniac.
The Princess And The Frog(2009) - Tiana is a young girl with a passion for culinary arts living in Jazz Age-era New Orleans. She wants to find a man to become her prince and become wealthy. Meanwhile, Prince Naveen is an unskilled prince that gets transformed into a frog with a voodoo spell so that he can be used to marry a girl and...
Beyond The Darkness(1979) - A young rich orphan loses his fiance to voodoo doll mischief on the part of his housekeeper who is jealous of his attentions. He digs his girlfriend up, cleans her out, stuffs her, and puts her in bed at the mansion. Following this, he tries out and disposes of a series of young maidens, trying to...
Salesman(1968) - Four relentless door-to-door salesmen deal with constant rejection, homesickness and inevitable burnout as they go across the country selling very expensive bibles to low-income Catholic families.
Pearl Harbor(2001) - At the time of its release, this lavish period war drama from hyperkinetic director Michael Bay became the most expensive motion picture ever green-lighted by a studio. Ben Affleck stars as Rafe McCawley, a military pilot stationed under Jimmy Doolittle (Alec Baldwin) in New Jersey, along with his b...
What a Nightmare, Charlie Brown!(1978) - One winter day, Charlie Brown is trying to pretend to be a musher with Snoopy, but the dog has other ideas and gets Charlie Brown to pull while he has fun riding in the sled. When night comes and they are comfortably indoors, Charlie Brown is indignant that Snoopy is adjusting too well to home life,...
Shadow: Dead Riot(2006) - Evil voodoo-practicing serial killer Shadow gets executed for murdering pregnant women. Twenty years later the prison Shadow was put to death at has been turned into an experimental women's penitentiary. Tough and fiercely autonomous new inmate Solitaire has some kind of link with Shadow. When Shado...
Scooby-Doo(2002) - A live-action film adaptation of the classic cartoon series. Shaggy and Scooby Doo are called to investigate the mystery of the popular horror resort Spooky Island. There they reunited with Fred, Velma, and Daphne, although they are unexcited to see each other. They learn from the park's owner that...
Scooby Doo 2: Monsters Unleashed(2004) - Mystery Inc. (Fred, Daphne, Velma, Shaggy and Scooby-Doo) are attending the grand opening of the Coolsonian Criminology Museum, the premiere exhibit displaying the monster costumes of criminals they dealt with in past cases. However, the celebrations are cut short when the reanimated Pterodactyl Gho...
Mr. Magorium's Wonder Emporium(2007) - Molly Mahoney is an employee at Mr. Magorium's Wonder Emporium, a magical toy store where the toys come to life from a magical book called the Big Book and a magic doorknob which can create any room instantly. Molly seems to feel "stuck" in life and feels she will never move on from work out of the...
Star Wars: Episode II - Attack of the Clones(2002) - It has now been ten years since the invasion of Naboo by the Trade Federation. The Galactic Republic is in turmoil and the former Jedi Night Count Dooku has organized a separatist movement against the Republic. The Republic is preparing for a counterattack on the Federation. After the former queen o...
Parts Of The Family(2003) - Beyond the front door of an old, decrepit house is buried a horrible and tragic past. One horryfing and gory night a family of four is brutally hacked to pieces. The only survivor is the young and beautiful housekeeper, Ella. When she steps out of the house one day, she has no idea that she is about...
My Teacher Ate My Homework(1997) - A Grim Reaper appears in a spooky classroom then tales a tale about. A student named Jesse Hackett who hates his teacher Mrs Flink soon doomed to be trapped in the Shadow Zone. Jesse Hackett then finds a doll at a Store resembling his teacher Mrs. Fink and how things start to take a turn for the wor...
Night Of The Living Dorks(2004) - Three not-so-cool school friends decide to try a old voodoo ritual. Later, they die in a car accident, but live on as zombies. But being a zombie has advantages, too...
Fido(2006) - Timmy Robinson's best friend in the whole wide world is a six-foot tall rotting zombie named Fido. But when FIDO eats the next-door neighbor, Mom and Dad hit the roof, and Timmy has to go to the ends of the earth to keep Fido a part of the family.
Doraemon: Nobita and the New Steel TroopsWinged A(2011) - Nobita follows him there after he has gone for a long time, and discovers a strange bowling ball-like orb which starts blinking with a pulsating light, and summons what looks like a giant robots foot. After sledding down the hill on it and having it crash into his room through the Anywhere Door, th...
Consenting Adults(1992) - Richard and Priscilla Parker's lives take a turn for the better when Eddy and Kay move into the house next door. Eddy's a risk-taker and shows his new neighbours how to enjoy life at the expense of a rule or convention or two. What Richard doesn't realize is that Eddy's little games are just a prelu...
Sugar Hill(1974) - Diana "Sugar" Hill's boyfriend is killed by the mob when he refuses to not sell his club. Sugar gets his assistance of Mama Maitresse who uses Voodoo to summon Baron Samedi. The lord of the dead brings his army of zombies to to help take down th
Love & Basketball(2000) - Love & Basketball is a 2000 American romantic drama film starring Sanaa Lathan and Omar Epps. The film tells the story of Quincy McCall (Epps) and Monica Wright (Lathan), two next-door neighbors in Los Angeles, California who are pursuing their basketball careers before eventually falling for each o...
Crazy Heart(2009) - A faded country music musician is forced to reassess his dysfunctional life during a doomed romance that also inspires him.
Madam Satan(1930) - A socialite (Kay Johnson) seduces her husband (Reginald Denny) during a costume party aboard a doomed dirigible.
Doorman(1986) - When the doorman of an expensive apartment building turns up with a broken neck, it doesn't attract much attention. But when it happens a second time, and then a third, the city starts to get nervous. The trail of murder and mystery leads from the posh lobbies of Park Avenue to the back alleys in th...
Revenge of the Electric Car(2011) - Director Chris Paine takes his film crew behind the closed doors of Nissan, GM, and the Silicon Valley start-up Tesla Motors to chronicle the story of the global resurgence of electric cars.
X-Men: Days of Future Past(2014) - The second story in the reboot timeline, inspired by the 1981 Uncanny X-Men storyline "Days of Future Past" by Chris Claremont and John Byrne, focuses on two time periods, with Logan traveling back in time to 1973 to change history and prevent an event that results in doom for both humans and mutant...
https://myanimelist.net/anime/12497/Garakuta-doori_no_Stain__Epilogue -- Comedy
https://myanimelist.net/anime/1450/Brigadoon__Marin_to_Melan -- Adventure, Comedy, Drama, Mecha, Sci-Fi
https://myanimelist.net/anime/17088/Agigongryong_Doolie -- Adventure, Kids
https://myanimelist.net/anime/34754/Rilu_Rilu_Fairilu__Yousei_no_Door --
https://myanimelist.net/anime/3519/Garakuta-doori_no_Stain -- Comedy
https://myanimelist.net/anime/38906/Alice_in_Voodooland -- Music, Dementia, Horror, Fantasy
https://myanimelist.net/manga/10741/Heavens_Door
https://myanimelist.net/manga/125448/Gokurakugai_Sanban-doori_no_Ken
https://myanimelist.net/manga/1572/G_Senjou_Heavens_Door
https://myanimelist.net/manga/19671/Angel_Beats__Heavens_Door
https://myanimelist.net/manga/3571/Ten__Tenhou-doori_no_Kaidanji
https://myanimelist.net/manga/416/Sidooh
https://myanimelist.net/manga/5366/Doors_of_Chaos
https://myanimelist.net/manga/64675/The_Dragon_Next_Door
About a Boy ::: TV-PG | 22min | Comedy, Drama, Romance | TV Series (20142015) -- Womanizing Will lives a carefree bachelor life on a Christmas song's royalties - until 11 y.o. Marcus and his cute mom Fiona move in next door. Will provides an escape for Marcus from his vegan, hippie, uncool, depressed mom. Creator:
Ad Astra (2019) ::: 6.5/10 -- PG-13 | 2h 3min | Adventure, Drama, Mystery | 20 September 2019 (USA) -- Astronaut Roy McBride undertakes a mission across an unforgiving solar system to uncover the truth about his missing father and his doomed expedition that now, 30 years later, threatens the universe. Director: James Gray Writers:
A Passage to India (1984) ::: 7.3/10 -- PG | 2h 44min | Adventure, Drama, History | 1 February 1985 (USA) -- Cultural mistrust and false accusations doom a friendship in British colonial India between an Indian doctor, an Englishwoman engaged to marry a city magistrate, and an English educator. Director: David Lean Writers:
A Pup Named Scooby-Doo ::: TV-G | 30min | Animation, Comedy, Family | TV Series (19881991) -- A pre-teen version of Scooby Doo, with a pint-sized version of the title character. Stars: Mark L. Taylor, Casey Kasem, Don Messick
Aqua Teen Hunger Force ::: TV-14 | 15min | Animation, Comedy | TV Series (20002015) -- The misadventures of a milkshake, an order of fries, a meatball, and their retired next door neighbor in the suburbs of New Jersey. Creators: Dave Willis, Matt Maiellaro
Baby Daddy ::: TV-14 | 22min | Comedy, Drama, Family | TV Series (20122017) -- A 20-something bachelor bartender becomes an unlikely parent when an ex-girlfriend leaves a baby girl on his doorstep. Creator: Dan Berendsen
Baby Driver (2017) ::: 7.6/10 -- R | 1h 53min | Action, Crime, Drama | 28 June 2017 (USA) -- After being coerced into working for a crime boss, a young getaway driver finds himself taking part in a heist doomed to fail. Director: Edgar Wright Writer: Edgar Wright
Black Books ::: TV-PG | 25min | Comedy | TV Series (20002004) -- Bernard Black runs a book shop, though his customer service skills leave something to be desired. He hires Manny as an employee. Fran runs the shop next door. Between the three of them many adventures ensue. Creator:
Brigadoon (1954) ::: 6.8/10 -- Passed | 1h 48min | Fantasy, Musical, Romance | 8 September 1954 (USA) -- Two Americans on a hunting trip in Scotland become lost. They encounter a small village, not on the map, called Brigadoon, in which people harbor a mysterious secret, and behave as if they were still living two hundred years in the past. Director: Vincente Minnelli Writers:
Buddy Buddy (1981) ::: 6.6/10 -- R | 1h 36min | Comedy | 11 December 1981 (USA) -- During a high profile Mafia testimony case in California's Riverside County, a hired killer checks into a hotel room near the courthouse, while his depressed next-door neighbor wants to commit suicide due to marital problems. Director: Billy Wilder Writers: Francis Veber (play), Francis Veber (story) | 2 more credits
Butterflies Are Free (1972) ::: 7.2/10 -- PG | 1h 49min | Comedy, Drama, Music | July 1972 (USA) -- A blind man moves into his own apartment against the wishes of his overprotective mother and befriends the freethinking young woman next door. Director: Milton Katselas Writers:
Caliphate ::: Kalifat (original tit ::: TV-MA | 46min | Drama, Thriller | TV Series (2020 ) -- Agent Fatima gets a tip that a terrorist act is planned in Sweden. At the same time, the teenager Sulle has opened her eyes to her student assistant who opens the doors to a new fascinating world. Creator:
Channel Zero ::: TV-14 | 44min | Crime, Drama, Fantasy | TV Series (20162018) -- An anthology series based on popular Internet Creepypastas Candle Cove, The No-End House, Butcher's Block, and The Dream Door. Creator: Nick Antosca
Chosen -- 22min | Action, Drama, Thriller | TV Series (2013 ) "Chosen" follows Ian Mitchell -- a husband, father and lawyer ::: who awakens one morning to discover a mysterious box on his doorstep containing a loaded gun and a photo of a stranger he ... S Creators: Ben Ketai, Ryan Lewis
Clubbed (2008) ::: 6.8/10 -- 1h 35min | Action, Crime, Drama | 16 January 2009 (UK) -- An underworld drama set in the early 1980s, about a lonely factory worker whose life is transformed when he becomes a nightclub doorman. Director: Neil Thompson Writer: Geoff Thompson
Codename: Kids Next Door ::: TV-Y7 | 30min | Animation, Action, Adventure | TV Series (20022008) The adventures of a group of ten-year-old friends who fight for the right to do everything that adults restrict from them. Creator: Tom Warburton Stars:
Conan the Barbarian (1982) ::: 6.9/10 -- R | 2h 9min | Action, Adventure, Fantasy | 14 May 1982 (USA) -- A young boy, Conan, becomes a slave after his parents are killed and tribe destroyed by a savage warlord and sorcerer, Thulsa Doom. When he grows up he becomes a fearless, invincible fighter. Set free, he plots revenge against Thulsa Doom. Director: John Milius Writers:
Crazy Heart (2009) ::: 7.2/10 -- R | 1h 52min | Drama, Music, Romance | 5 February 2010 (USA) -- A faded country music musician is forced to reassess his dysfunctional life during a doomed romance that also inspires him. Director: Scott Cooper Writers: Scott Cooper, Thomas Cobb (novel)
Dead of Night (1945) ::: 7.6/10 -- Approved | 1h 17min | Drama, Horror | 15 February 1946 (Finland) -- Architect Walter Craig (Mervyn Johns) senses impending doom as his half-remembered recurring dream turns into reality. The guests at the country house encourage him to stay as they take turns telling supernatural tales. Directors: Alberto Cavalcanti (as Cavalcanti), Charles Crichton | 2 more credits Writers:
Deliverance (1972) ::: 7.7/10 -- R | 1h 49min | Adventure, Drama, Thriller | 18 August 1972 (USA) -- Intent on seeing the Cahulawassee River before it's dammed and turned into a lake, outdoor fanatic Lewis Medlock takes his friends on a canoeing trip they'll never forget into the dangerous American back-country. Director: John Boorman Writers:
Deputy ::: TV-14 | 44min | Action, Crime, Drama | TV Series (2020) -- Deputy Bill Hollister, a career lawman who is very comfortable kicking down doors, but is utterly lost in a staff meeting, becomes acting sheriff of Los Angeles County when the sheriff drops dead. Creator:
Devils on the Doorstep (2000) ::: 8.2/10 -- Guizi lai le (original title) -- Devils on the Doorstep Poster During the Japanese occupation of China, two prisoners are dumped in a peasant's home in a small town. The owner is bullied into keeping the prisoners until the next New Year, at which time... S Director: Wen Jiang Writers: Wen Jiang (screenplay), Wen Jiang (story) | 7 more credits
Doogie Howser, M.D. ::: TV-PG | 30min | Comedy, Drama, Family | TV Series (19891993) -- A teenage genius deals with the usual problems of growing up, on top of being a licensed physician in a difficult residency program. Creators: Steven Bochco, David E. Kelley
Doom Patrol ::: TV-MA | 1h | Action, Adventure, Comedy | TV Series (2019- ) Episode Guide 25 episodes Doom Patrol Poster -- The adventures of an idealistic mad scientist and his field team of superpowered outcasts. Creator: Jeremy Carver
Doom Patrol ::: TV-MA | 1h | Action, Adventure, Comedy | TV Series (2019 ) -- The adventures of an idealistic mad scientist and his field team of superpowered outcasts. Creator: Jeremy Carver
Door to Door (2002) ::: 7.8/10 -- PG | 1h 30min | Drama | TV Movie 14 July 2002 -- A man with cerebral palsy is determined to become a salesman. Director: Steven Schachter Writers: William H. Macy, Steven Schachter
Driveways (2019) ::: 7.4/10 -- 1h 23min | Drama | 7 May 2020 (USA) -- A lonesome boy accompanies his mother on a trip to clean out his late aunt's house, and ends up forming an unexpected friendship with the retiree who lives next door. Director: Andrew Ahn Writers:
Early Edition ::: TV-PG | 41min | Adventure, Comedy, Drama | TV Series (19962000) -- His name is Gary Hobson. He gets tomorrow's newspaper today. He doesn't know how. He doesn't know why. All he knows is when the early edition hits his doorstep, he has twenty-four hours to set things right. Creators:
Elsa & Fred (2005) ::: 7.6/10 -- Elsa y Fred (original title) -- Elsa & Fred Poster When the retired seventy-seven years old hypochondriac widower Fred moves to an apartment in Madrid, his temperamental daughter Cuca has an incident with his next door neighbor, the elder ... S Director: Marcos Carnevale Writers: Marcos Carnevale, Marcela Guerty | 1 more credit
Everything, Everything (2017) ::: 6.4/10 -- PG-13 | 1h 36min | Drama, Romance | 19 May 2017 (USA) -- A teenager who's spent her whole life confined to her home falls for the boy next door. Director: Stella Meghie Writers: J. Mills Goodloe (screenplay by), Nicola Yoon (based on the book by)
Family Matters ::: TV-G | 30min | Adventure, Comedy, Drama | TV Series (19891998) -- The Winslow family deal with various misadventures, many of them caused by their pesky next-door neighbor, ultra-nerd Steve Urkel. Creators: William Bickley, Robert L. Boyett, Thomas L. Miller | 1 more credit
Flawless (1999) ::: 6.5/10 -- R | 1h 52min | Comedy, Crime, Drama | 24 November 1999 (USA) -- An ultraconservative security guard suffers a debilitating stroke and is assigned to a rehabilitative program that includes singing lessons, with the drag queen next door. Director: Joel Schumacher Writer:
Freaks (2018) ::: 6.7/10 -- R | 1h 45min | Drama, Mystery, Sci-Fi | 13 September 2019 (USA) -- A bold girl discovers a bizarre, threatening, and mysterious new world beyond her front door after she escapes her father's protective and paranoid control. Directors: Zach Lipovsky, Adam B. Stein Writers:
Fright Night (2011) ::: 6.4/10 -- R | 1h 46min | Comedy, Horror | 19 August 2011 (USA) -- When a nice new neighbor moves in next door, Charley discovers that he is an ancient vampire who preys on the community. Can he save his neighborhood from the creature with the help of the famous "vampire killer", Peter Vincent? Director: Craig Gillespie Writers:
Gamer (2009) ::: 5.8/10 -- R | 1h 35min | Action, Sci-Fi, Thriller | 4 September 2009 (USA) -- In a future mind-controlling game, death row convicts are forced to battle in a 'Doom'-type environment. Convict Kable, controlled by Simon, a skilled teenage gamer, must survive thirty sessions in order to be set free. Directors: Mark Neveldine (as Neveldine), Brian Taylor (as Taylor) Writers:
Good Omens ::: TV-MA | 5h 28min | Comedy, Fantasy | TV Mini-Series (2019) Episode Guide 6 episodes Good Omens Poster -- A tale of the bungling of Armageddon features an angel, a demon, an eleven-year-old Antichrist, and a doom-saying witch. Creators: Neil Gaiman, Terry Pratchett
Good Witch ::: TV-PG | 48min | Comedy, Drama, Fantasy | TV Series (2015 ) -- "Good Witch" will take viewers on a new magical journey with Cassie Nightingale and her daughter Grace. When Dr. Sam Radford moves in next door to Grey House with his son, they are charmed by the 'magical' mother-daughter duo. Creators:
Goof Troop ::: TV-Y | 30min | Animation, Adventure, Comedy | TV Series (19921993) The classic Disney character Goofy is a single father raising his son, Max, in Spoonerville. Pete, a frequent antagonist from the old cartoons, lives next door with his family. Stars: Rob Paulsen, April Winchell, Jim Cummings Available on Amazon
He Never Died (2015) ::: 6.4/10 -- R | 1h 39min | Comedy, Drama, Fantasy | 18 December 2015 (USA) -- Jack, a social outcast, is thrust out of his comfort zone when the outside world bangs on his door and he can't contain his violent past. Director: Jason Krawczyk Writer: Jason Krawczyk
Horatio Hornblower: The Wrong War (1999) ::: 8.0/10 -- Hornblower: The Frogs and the Lobsters (original title) -- Horatio Hornblower: The Wrong War Poster Lt. Hornblower and his mates are sent to accompany a doomed royalist invasion of revolutionary France. Director: Andrew Grieve Writers: C.S. Forester (novels), Chris Ould (screenplay) Stars:
Horatio Hornblower: The Wrong War (1999) ::: 8.0/10 -- Hornblower: The Frogs and the Lobsters (original title) -- Horatio Hornblower: The Wrong War Poster Lt. Hornblower and his mates are sent to accompany a doomed royalist invasion of revolutionary France. Director:
Imaginary Heroes (2004) ::: 7.1/10 -- R | 1h 51min | Comedy, Drama | 11 March 2005 (Canada) -- The Travis family faade is destroyed by an event incomprehensible to them -- an event which will open locked doors and finally reveal the secrets that have haunted them for decades. Director: Dan Harris Writer:
Indiana Jones and the Temple of Doom (1984) ::: 7.6/10 -- PG | 1h 58min | Action, Adventure | 23 May 1984 (USA) -- In 1935, Indiana Jones arrives in India, still part of the British Empire, and is asked to find a mystical stone. He then stumbles upon a secret cult committing enslavement and human sacrifices in the catacombs of an ancient palace. Director: Steven Spielberg Writers:
Instructions Not Included (2013) ::: 7.5/10 -- No se aceptan devoluciones (original title) -- Instructions Not Included Poster -- A man who has made a new life for himself and the daughter left on his doorstep 6 years ago finds his family threatened when the birth mother resurfaces. Director: Eugenio Derbez Writers:
Island in the Sky (1953) ::: 6.9/10 -- Approved | 1h 49min | Adventure, Drama | 5 September 1953 (USA) -- A C-47 transport plane, named the Corsair, makes a forced landing in the frozen wastes of Quebec, and the plane's pilot, Captain Dooley, must keep his men alive in deadly conditions while waiting for rescue. Director: William A. Wellman Writers:
Jodorowsky's Dune (2013) ::: 8.1/10 -- PG-13 | 1h 30min | Documentary | 16 March 2016 (France) -- The story of cult film director Alejandro Jodorowsky's ambitious but ultimately doomed film adaptation of the seminal science fiction novel. Director: Frank Pavich Stars: Alejandro Jodorowsky, Michel Seydoux, H.R. Giger | See full cast &
Kiss Me Deadly (1955) ::: 7.6/10 -- Not Rated | 1h 46min | Crime, Film-Noir, Mystery | 28 April 1955 (USA) -- A doomed female hitchhiker pulls Mike Hammer into a deadly whirlpool of intrigue, revolving around a mysterious "great whatsit". Director: Robert Aldrich Writers: Mickey Spillane (novel), A.I. Bezzerides (screenplay) (as A. I.
Knocked Up (2007) ::: 6.9/10 -- R | 2h 9min | Comedy, Romance | 1 June 2007 (USA) -- For fun-loving party animal Ben Stone, the last thing he ever expected was for his one-night stand to show up on his doorstep eight weeks later to tell him she's pregnant with his child. Director: Judd Apatow Writer: Judd Apatow Stars:
Knockin' on Heaven's Door (1997) ::: 8.0/10 -- Not Rated | 1h 27min | Action, Crime, Comedy | 20 February 1997 -- Knockin' on Heaven's Door Poster Two terminally ill patients escape from a hospital, steal a car and rush towards the sea. Director: Thomas Jahn Writers: Thomas Jahn (story), Thomas Jahn (screenplay) | 1 more credit Stars:
Knock on Any Door (1949) ::: 6.8/10 -- Approved | 1h 40min | Crime, Drama, Film-Noir | 17 March 1949 (USA) -- An attorney defends a hoodlum of murder, using the oppressiveness of the slums to appeal to the court. Director: Nicholas Ray Writers: Daniel Taradash (screenplay), John Monks Jr. (screenplay) | 1 more
Kodachrome (2017) ::: 6.8/10 -- TV-MA | 1h 45min | Drama | 20 April 2018 (USA) -- Set during the final days of the admired photo development system known as Kodachrome, a father and son hit the road in order to reach the Kansas photo lab before it closes its doors for good. Director: Mark Raso Writer:
L'Eclisse (1962) ::: 7.9/10 -- L'eclisse (original title) -- L'Eclisse Poster A young woman meets a vital young man, but their love affair is doomed because of the man's materialistic nature. Director: Michelangelo Antonioni Writers: Michelangelo Antonioni (scenario and dialogue), Tonino Guerra (scenario and dialogue) | 2 more credits
Lodge 49 ::: TV-14 | 51min | Comedy, Drama, Mystery | TV Series (20182019) -- Dud finds himself deposited by fate at the doorstep of Lodge 49, a dusty fraternal order that offers cheap beer and strange alchemical philosophies. Creator:
Monty Python's Life of Brian (1979) ::: 8.1/10 -- Life of Brian (original title) -- Monty Python's Life of Brian Poster -- Born on the original Christmas in the stable next door to Jesus Christ, Brian of Nazareth spends his life being mistaken for a messiah. Director: Terry Jones Writers:
My Fair Lady (1964) ::: 7.8/10 -- G | 2h 50min | Drama, Family, Musical | 25 December 1964 (USA) -- Snobbish phonetics Professor Henry Higgins agrees to a wager that he can make flower girl Eliza Doolittle presentable in high society. Director: George Cukor Writers: Alan Jay Lerner (book), George Bernard Shaw (from a play by) (as
Nuovomondo (2006) ::: 6.9/10 -- PG-13 | 1h 58min | Drama, History, Romance | 22 September 2006 (Italy) -- A Sicilian peasant begins the journey to the promised land and meets a beautiful Englishwoman. But neither is prepared for the harsh realities of Ellis Island. Can they make it through the golden door to the America of their dreams? Director: Emanuele Crialese Writer:
Phineas and Ferb the Movie: Across the 2nd Dimension (2011) ::: 7.4/10 -- TV-G | 1h 18min | Animation, Action, Adventure | TV Movie 5 August 2011 -- 1 -- Phineas and Ferb discover that Perry is a secret agent, and they all get stuck in an alternate dimension where Doofenschmirtz is the ruler of the tri-state area. Directors: Robert Hughes (as Robert F. Hughes), Dan Povenmire | 3 more credits Writers:
Phineas and Ferb ::: TV-G | 15min | Animation, Short, Action | TV Series (20072015) -- Phineas and Ferb invent, scheme, and stay one step ahead of their bratty sister. Meanwhile, their pet platypus plots against evil Dr. Doofenshmirtz. Creators:
Reckless -- 1h | Crime, Drama | TV Series (2014) ::: In sultry Charleston, where summer is long and secrets simmer behind every door, sex and crime walk hand in hand as two adversaries, a gorgeous Yankee litigator and a southern City Attorney... S Creator:
Scooby-Doo and Scrappy-Doo ::: TV-G | 30min | Animation, Adventure, Comedy | TV Series (19791983) The adventures of the mystery solving dog and his nephew. Stars: Casey Kasem, Don Messick, Heather North  Add to Watchlist
Scooby-Doo and the Ghoul School (1988) ::: 6.9/10 -- Not Rated | 1h 32min | Animation, Comedy, Family | TV Movie 16 October -- Scooby-Doo and the Ghoul School Poster -- While working as gym teachers at an all-girls finishing school, Scooby-Doo, Shaggy and Scrappy-Doo get tangled up in a monstrous
Scooby-Doo and the Ghoul School (1988) ::: 6.9/10 -- Not Rated | 1h 32min | Animation, Comedy, Family | TV Movie 16 October -- Scooby-Doo and the Ghoul School Poster -- While working as gym teachers at an all-girls finishing school, Scooby-Doo, Shaggy and Scrappy-Doo get tangled up in a monstrous mystery. Directors: Charles A. Nichols, Ray Patterson Writer:
Scooby-Doo and the Reluctant Werewolf (1988) ::: 6.9/10 -- Unrated | 1h 32min | Animation, Comedy, Family | TV Movie 13 November -- Scooby-Doo and the Reluctant Werewolf Poster -- Shaggy is turned into a werewolf, and it's up to Scooby, Scrappy and his girlfriend to help him win the contest. Director: Ray Patterson Writer:
Scooby-Doo and the Reluctant Werewolf (1988) ::: 6.9/10 -- Unrated | 1h 32min | Animation, Comedy, Family | TV Movie 13 November -- Scooby-Doo and the Reluctant Werewolf Poster -- Shaggy is turned into a werewolf, and it's up to Scooby, Scrappy and his girlfriend to help him win the contest.
Scooby-Doo Meets the Boo Brothers (1987) ::: 7.1/10 -- Not Rated | 1h 33min | Animation, Adventure, Comedy | TV Movie 18 -- Scooby-Doo Meets the Boo Brothers Poster -- After the death of Shaggy's Uncle Beaureguard, he, Scooby, and Scrappy arrive at his uncle's plantation to collect the inheritance. But as
Scooby-Doo Meets the Boo Brothers (1987) ::: 7.1/10 -- Not Rated | 1h 33min | Animation, Adventure, Comedy | TV Movie 18 -- Scooby-Doo Meets the Boo Brothers Poster -- After the death of Shaggy's Uncle Beaureguard, he, Scooby, and Scrappy arrive at his uncle's plantation to collect the inheritance. But as soon as they arrive, they find it is haunted by ... S Directors: Paul Sommer, Carl Urbano | 1 more credit Writer:
Scooby-Doo! Mystery Incorporated ::: TV-Y7-FV | 23min | Animation, Adventure, Comedy | TV Series (20102013) -- Scooby-Doo and the gang attempt to solve creepy mysteries in the town of Crystal Cove, a place with a history of eerie supernatural events. Creators: Joe Ruby, Ken Spears
Scooby Doo, Where Are You! ::: TV-G | 22min | Animation, Adventure, Comedy | TV Series (19691970) -- A group of teenage friends and their Great Dane (Scooby-Doo) travel in a bright green van solving strange and hilarious mysteries, while returning from or going to a regular teenage function. Creators:
Sealab 2021 ::: TV-14 | 11min | Animation, Comedy, Sci-Fi | TV Series (20002005) -- The drama of an oft-doomed aquatic colony and its personnel, who hate each other. Creators: Adam Reed, Matt Thompson
Secret Beyond the Door... (1947) ::: 6.8/10 -- Not Rated | 1h 39min | Drama, Film-Noir, Mystery | 4 March 1948 -- Secret Beyond the Door... Poster When a lovely woman and her new husband settle in an ancient mansion on the East coast, she discovers that he may want to kill her. Director: Fritz Lang Writers: Silvia Richards (screenplay), Rufus King (story) Stars:
Servant ::: TV-MA | 30min | Drama, Horror, Mystery | TV Series (2019 ) -- A Philadelphia couple is in mourning after an unspeakable tragedy creates a rift in their marriage and opens the door for a mysterious force to enter their home. Creator:
Sliding Doors (1998) ::: 6.7/10 -- PG-13 | 1h 39min | Comedy, Drama, Fantasy | 1 May 1998 (USA) -- A London woman's love life and career both hinge, unknown to her, on whether or not she catches a train. We see it both ways, in parallel. Director: Peter Howitt Writer: Peter Howitt
Stage Door (1937) ::: 7.7/10 -- Approved | 1h 32min | Comedy, Drama | 8 October 1937 (USA) -- A chronicle of the ambitions, dreams, and disappointments of aspiring actresses who all live in the same boarding house. Director: Gregory La Cava (as Gregory LaCava) Writers: Morrie Ryskind (screen play), Anthony Veiller (screen play) | 2 more
Star Wars: Episode III - Revenge of the Sith (2005) ::: 7.5/10 -- PG-13 | 2h 20min | Action, Adventure, Fantasy | 19 May 2005 (USA) -- Three years into the Clone Wars, the Jedi rescue Palpatine from Count Dooku. As Obi-Wan pursues a new threat, Anakin acts as a double agent between the Jedi Council and Palpatine and is lured into a sinister plan to rule the galaxy. Director: George Lucas Writer:
St. Vincent (2014) ::: 7.2/10 -- PG-13 | 1h 42min | Comedy, Drama | 24 October 2014 (USA) -- A young boy whose parents have just divorced finds an unlikely friend and mentor in the misanthropic, bawdy, hedonistic war veteran who lives next door. Director: Theodore Melfi Writer:
The Babadook (2014) ::: 6.8/10 -- Not Rated | 1h 34min | Drama, Horror, Mystery | 28 November 2014 (USA) -- A single mother and her child fall into a deep well of paranoia when an eerie children's book titled "Mister Babadook" manifests in their home. Director: Jennifer Kent Writer: Jennifer Kent
The Door in the Floor (2004) ::: 6.6/10 -- R | 1h 51min | Comedy, Drama | 6 August 2004 (USA) -- A writer's young assistant becomes both pawn and catalyst in his boss's disintegrating household. Director: Tod Williams Writers: John Irving (novel), Tod Williams (screenplay)
The Doors (1991) ::: 7.2/10 -- R | 2h 20min | Biography, Drama, Music | 1 March 1991 (USA) -- The story of the famous and influential 1960s rock band The Doors and its lead singer and composer, Jim Morrison, from his days as a UCLA film student in Los Angeles, to his untimely death in Paris, France at age 27 in 1971. Director: Oliver Stone Writers:
The Girl Next Door (2004) ::: 6.7/10 -- R | 1h 49min | Comedy, Drama, Romance | 9 April 2004 (USA) -- A teenager's dreams come true when a former porn star moves in next door and they fall in love. Director: Luke Greenfield Writers: David Wagner (story) (as David T. Wagner), Brent Goldberg (story) | 3
The Girl Next Door (2007) ::: 6.6/10 -- R | 1h 31min | Crime, Drama, Horror | 17 October 2008 (Italy) -- Follows the unspeakable torture and abuses committed on a teenage girl in the care of her aunt and the boys who witness and fail to report the crime. Director: Gregory Wilson (as Gregory M. Wilson) Writers:
The Great Indoors ::: TV-PG | 30min | Comedy | TV Series (20162017) -- An adventure reporter must adapt to the times when he becomes the boss to a group of millennials in the digital department of the magazine. Creator: Mike Gibbons
The Great Outdoors (1988) ::: 6.7/10 -- PG | 1h 31min | Comedy | 17 June 1988 (USA) -- A Chicago man and his family go camping with his obnoxious brother-in-law. Director: Howard Deutch Writer: John Hughes
The Informer (1935) ::: 7.4/10 -- Approved | 1h 31min | Crime, Drama | 24 May 1935 (USA) -- In 1922, an Irish rebel informs on his friend, then feels doom closing in. Director: John Ford Writers: Dudley Nichols (screen play), Liam O'Flaherty (from the story by)
The Leisure Seeker (2017) ::: 6.7/10 -- R | 1h 52min | Adventure, Comedy, Drama | 3 January 2018 (France) -- A runaway couple go on an unforgettable journey in the faithful old RV they call "The Leisure Seeker". Director: Paolo Virz Writers: Michael Zadoorian (novel), Stephen Amidon (screenplay) | 3 more
The Lord of the Rings: The Return of the King (2003) ::: 8.9/10 -- PG-13 | 3h 21min | Action, Adventure, Drama | 17 December 2003 (USA) -- Gandalf and Aragorn lead the World of Men against Sauron's army to draw his gaze from Frodo and Sam as they approach Mount Doom with the One Ring. Director: Peter Jackson Writers:
The New Scooby-Doo Movies ::: TV-G | 1h 23min | Animation, Comedy, Family | TV Series (19721973) -- The Mystery Inc. gang investigate more supernatural sightings with various guest stars and characters. Stars: Nicole Jaffe, Casey Kasem, Don Messick
The Thieves (2012) ::: 6.8/10 -- Dodookdeul (original title) -- Korea) The Thieves Poster -- After a heist in South Korea, a gang of 5+1 fly to Hong Kong to look into a heist, in a Macau casino, of a $30M diamond, planned by someone unreliable. He brings in HK thieves as well. Can anyone be trusted? Director: Dong-hoon Choi (as Choi Dong Hoon)
The Whole Nine Yards (2000) ::: 6.7/10 -- R | 1h 38min | Comedy, Crime | 18 February 2000 (USA) -- A struggling dentist's life is turned upside down when a famous gangster moves in next door, and his wife convinces him to inform a notorious mob boss about the gangster's whereabouts. Director: Jonathan Lynn Writer:
The Whole Nine Yards (2000) ::: 6.7/10 -- R | 1h 38min | Comedy, Crime | 18 February 2000 (USA) -- A struggling dentist's life is turned upside down when a famous gangster moves in next door, and his wife convinces him to inform a notorious mob boss about the gangster's whereabouts.
The Whole Wide World (1996) ::: 7.0/10 -- PG | 1h 51min | Biography, Drama, Romance | 20 December 1996 (USA) -- In 1933 Texas, a schoolteacher and aspiring writer meets a pulp fiction writer, and a relationship soon develops between the two, but it is doomed by his slavishly devotion to his ailing mother and insistence on his freedom. Director: Dan Ireland Writers:
The Woman Next Door (1981) ::: 7.3/10 -- La femme d' ct (original title) -- The Woman Next Door Poster -- Two ex-lovers wind up living next door to each other with their respective spouses. Forbidden passions ensue. Director: Franois Truffaut Writers:
They Live by Night (1948) ::: 7.5/10 -- Passed | 1h 35min | Crime, Film-Noir, Romance | 5 November 1949 (USA) -- An escaped convict, injured during a robbery, falls in love with the woman who nurses him back to health, but their relationship seems doomed from the beginning. Director: Nicholas Ray Writers: Charles Schnee (screen play), Nicholas Ray (adaptation) | 1 more credit
'Til Death ::: TV-PG | 21min | Comedy, Romance | TV Series (20062010) -- A pair of newlyweds move in next door to a veteran married couple of 25 years. Creators: Josh Goldsmith, Cathy Yuspa
Tristan + Isolde (2006) ::: 6.8/10 -- PG-13 | 2h 5min | Action, Drama, Romance | 13 January 2006 (USA) -- An affair between the second in line to Britain's throne and the princess of the feuding Irish spells doom for the young lovers. Director: Kevin Reynolds Writer: Dean Georgaris
Unbreakable Kimmy Schmidt ::: TV-14 | 30min | Comedy | TV Series (20152019) -- A woman is rescued from a doomsday cult and starts life over again in New York City. Creators: Robert Carlock, Tina Fey
WarGames (1983) ::: 7.1/10 -- PG | 1h 54min | Action, Adventure, Drama | 3 June 1983 (USA) -- A young man finds a back door into a military central computer in which reality is confused with game-playing, possibly starting World War III. Director: John Badham Writers: Lawrence Lasker, Walter F. Parkes
What's New, Scooby-Doo? ::: TV-Y7 | 30min | Animation, Adventure, Comedy | TV Series (20022006) -- Scooby-Doo and the Mystery, Inc. gang are launched into the 21st century, with new mysteries to solve. Stars: Frank Welker, Mindy Cohn, Casey Kasem
When Worlds Collide (1951) ::: 6.6/10 -- Approved | 1h 23min | Action, Sci-Fi, Thriller | 15 November 1951 (USA) -- As a new star and planet hurtle toward a doomed Earth, a small group of survivalists frantically work to complete the rocket which will take them to their new home. Director: Rudolph Mat Writers:
Who's That Knocking at My Door (1967) ::: 6.6/10 -- I Call First (original title) -- Who's That Knocking at My Door Poster J.R. is a typical Italian-American on the streets of New York. When he gets involved with a local girl, he decides to get married and settle down, but when he learns that she was once raped... S Director: Martin Scorsese Writers: Betzi Manoogian (additional dialogue), Martin Scorsese
Why Do Fools Fall in Love (1998) ::: 6.4/10 -- R | 1h 56min | Biography, Drama, Music | 28 August 1998 (USA) -- Three women each claim to be the widow of 1950s doo-wop singer Frankie Lymon, claiming legal rights to his estate. Director: Gregory Nava Writer: Tina Andrews
Wizards of Waverly Place ::: TV-G | 22min | Adventure, Comedy, Drama | TV Series (20072012) -- The Russo family may be an ordinary family with an average restaurant, but behind close doors, all three children must compete to be the next family wizard. Creator:
X-Men: Days of Future Past (2014) ::: 7.9/10 -- PG-13 | 2h 12min | Action, Adventure, Sci-Fi | 23 May 2014 (USA) -- The X-Men send Wolverine to the past in a desperate effort to change history and prevent an event that results in doom for both humans and mutants. Director: Bryan Singer Writers:
Yankee Doodle Dandy (1942) ::: 7.7/10 -- Passed | 2h 6min | Biography, Drama, Music | 6 June 1942 (USA) -- The life of the renowned musical composer, playwright, actor, dancer, and singer George M. Cohan. Director: Michael Curtiz Writers: Robert Buckner (screen play), Edmund Joseph (screen play) | 1 more
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100-man no Inochi no Ue ni Ore wa Tatteiru 2nd Season -- -- Maho Film -- ? eps -- Manga -- Action Game Drama Fantasy Shounen -- 100-man no Inochi no Ue ni Ore wa Tatteiru 2nd Season 100-man no Inochi no Ue ni Ore wa Tatteiru 2nd Season -- Second season of 100-man no Inochi no Ue ni Ore wa Tatteiru. -- TV - Jul ??, 2021 -- 27,971 N/APlatinum End -- -- Signal.MD -- ? eps -- Manga -- Psychological Supernatural Drama Shounen -- Platinum End Platinum End -- After the death of his parents, a young Mirai Kakehashi is left in the care of his abusive relatives. Since then, he has become gloomy and depressed, leading him to attempt suicide on the evening of his middle school graduation. Mirai, however, is saved by a pure white girl named Nasse who introduces herself as a guardian angel wishing to give him happiness—by granting him supernatural powers and a chance to become the new God. -- -- In order to earn the position, he must defeat 12 other "God Candidates" within 999 days. Soon, Mirai begins a struggle to survive as a terrifying battle royale erupts between himself and the candidates looking to obtain the most power in the world. -- -- TV - Oct ??, 2021 -- 27,914 N/A -- -- Touch -- -- Gallop, Group TAC, Studio Junio -- 101 eps -- Manga -- Sports Romance School Drama Slice of Life Shounen -- Touch Touch -- The story centers around three characters—Uesugi Kazuya, his twin older brother Tatsuya, and Asakura Minami. Kazuya is the darling of his town as he's talented, hardworking, and the ace pitcher for his middle school baseball team. Tatsuya is a hopeless slacker who's been living the life of giving up the spotlight to Kazuya, despite the fact that he may be more gifted than him. Minami is the beautiful childhood girlfriend and for all intents, sister from next door who treats both of them as equals. Society largely assumes Kazuya and Minami will become the perfect couple, including Tatsuya. Yet as time progresses, Tatsuya grows to realize that he's willing to sacrifice anything for the sake of his brother, except at the expense of giving up Minami to Kazuya. And thus the story is told of Tatsuya trying to prove himself over his established younger brother, how it affects the relationship between the three, and both brothers' attempts to make Minami's lifelong dreams come true. -- 27,856 8.02
18if -- -- Gonzo -- 13 eps -- Game -- Mystery Supernatural -- 18if 18if -- Waking up in a strange bedroom in a dream world, teenager Haruto Tsukishiro finds a strange app on his phone. When he activates the program, an odd woman appears and tries to drag him to her realm. Luckily, a mysterious, white-haired girl severs their connection and helps him escape, revealing that the woman is a witch; however, their conversation is cut short. As Haruto enters the realm again, he meets an anthropomorphic, talking cat named Katsumi Kanzaki. While the witch's minions pursue them, the white-haired girl opens a door for them to escape. -- -- After their ordeal, Haruto describes their savior—which only he can see—and Katsumi, the leading authority on dream world research, realizes that she must be "Lily," a being that resurfaces repeatedly across multiple dreamscapes. Hoping to leave the dream world through a blue door, they enter the witch's realm once again. Finding themselves in peril, Lily reveals the truth to Haruto: witches suffer from "Sleeping Beauty Syndrome," a coma-like sleep state induced by torment in their real world lives. Thus, they cannot wake until they are defeated in the dream world. -- -- After finally defeating the witch and locating the blue door, Haruto and Katsumi say their farewells, promising to meet up in the real world. However, when Haruto exits through the door he awakens in the dream world bedroom once more. Seeking answers, Haruto and Katsumi try to uncover the mysteries of the witches, Lily, and Haruto's own inability to leave the dream world. -- -- 47,700 6.16
Abstract feat. Alkama -- -- - -- 1 ep -- Original -- Dementia -- Abstract feat. Alkama Abstract feat. Alkama -- Abstract stop-motion short film using "lightning doodles" by Tochka. -- Movie - Aug 19, 2017 -- 520 5.24
Alice in Voodooland -- -- - -- 1 ep -- Other -- Music Dementia Horror Fantasy -- Alice in Voodooland Alice in Voodooland -- Music video by Kousuke Sugimoto for the title track Alice In Voodooland by RoughSketch and featuring Aikapin. -- Music - Oct 5, 2016 -- 655 5.60
Arve Rezzle: Kikaijikake no Yousei-tachi -- -- Zexcs -- 1 ep -- Light novel -- Action Drama Mystery Sci-Fi Thriller -- Arve Rezzle: Kikaijikake no Yousei-tachi Arve Rezzle: Kikaijikake no Yousei-tachi -- One day, when Remu Mikage is on a video call with his sister, Shiki, who has traveled to the futuristic Okinotori-island Mega Float City for school, she confesses that both the audio and visuals of her are completely artificial. In order to be more efficient in her studies, Shiki has used neural-linked nanomachines to upload her consciousness onto a computer and is storing her physical body in a "body pool." While shocked, Remu is supportive of his sister's decision, until the disaster known as the "Early Rapture" happens. -- -- The Early Rapture causes everyone who has uploaded their consciousnesses to either fall into a coma or perish. Remu visits his sister's empty apartment one last time, but is shocked when Shiki arrives at the door. With no memory of her family or past, and being pursued by a violent group of researchers, Shiki and her brother are forced to flee using her newfound power of nanomachine manipulation. -- -- Movie - Mar 2, 2013 -- 24,206 6.29
Bakugan Battle Brawlers -- -- TMS Entertainment -- 52 eps -- Original -- Action Fantasy Game -- Bakugan Battle Brawlers Bakugan Battle Brawlers -- Mysterious cards came down from the sky one day. Capable of summoning powerful creatures from another dimension, they became the centerpiece of a new game called Bakugan. The game gained instant popularity among children and teenagers, with the best of them competing in a worldwide ranking. -- -- Meanwhile, war for domination over Vestroia, the homeland of Bakugan cards, rages on. Invaded by the White Dragon Naga and his servants, the Doom Beings, the realm becomes increasingly destabilized. Dimensions begin to merge and many Bakugan players come to realize that their pastime is not merely a game. -- -- Danma Kuusou, one such Bakugan player, intends to become the World Ranking's leader someday. However, during one of his fights he experiences a vision of a clash in Vestroia. The fight suddenly moves to Earth, where Danma comes into possession of a talking, mighty fire Bakugan, Pyrus Dragonoid. -- -- He soon gets dragged into the conflict, and together with his Bakugan Brawlers team, must traverse the dimensions and restore balance in a ravaged world. -- -- -- Licensor: -- Warner Bros. Pictures -- 79,215 6.33
Birthday Boy -- -- - -- 1 ep -- - -- Action Military Historical Drama -- Birthday Boy Birthday Boy -- Korean War, 1951. Little Manuk is playing on the streets of his village and dreaming of life at the front where his father is a soldier. He returns home to find a parcel on the doorstep and, thinking it is a birthday present, he opens it. But its contents will change his life. -- -- (Source: IMDB) -- Movie - ??? ??, 2004 -- 1,617 5.89
Brave Story -- -- Gonzo -- 1 ep -- Novel -- Action Adventure Fantasy Kids Magic Supernatural -- Brave Story Brave Story -- When 11-year-old Wataru's father leaves home and his mother is taken ill to the hospital, he decides to change his fate by traveling through the door shown to him by his friend Mitsuru. In a land of magic and monsters, Wataru must summon all his courage and embark on a journey with several comrades to meet the Goddess of Destiny and change this "mistaken fate." -- -- (Source: ANN) -- Movie - Jul 8, 2006 -- 37,734 7.45
Brigadoon: Marin to Melan -- -- Sunrise -- 26 eps -- Original -- Adventure Comedy Drama Mecha Sci-Fi -- Brigadoon: Marin to Melan Brigadoon: Marin to Melan -- Marin is a typical junior high school girl with a sunny disposition and a loving adoptive family. Her life takes a drastic change when a mysterious mirage is seen in the sky above the entire earth. Killer androids called Monomakia descend to earth from the formation in the sky called Brigadoon and begin to hunt down little Marin. She discovers a blue bottle in a shrine as she seeks escape and from the bottle comes a protector, a sword carrying gun slinging alien called Melan Blue, together they must save the earth and deal with family crisis, school prejudice and the police and come to an understanding of Marins past and Melans unexplained mission, as well as learn to trust each other. Set in 1969 Japan with a colorful cast of friends and enemies. -- -- (Source: ANN) -- -- Licensor: -- Tokyopop -- TV - Jul 21, 2000 -- 10,512 7.25
Carnival Phantasm -- -- Lerche -- 12 eps -- Manga -- Comedy Parody Supernatural -- Carnival Phantasm Carnival Phantasm -- How do you resolve a conflict between powerful spirits of famous heroes for a prize capable of granting any wish? Wage a war that will cost your blood, sweat, and tears? Too much work—how about a game-show competition instead? -- -- Carnival Phantasm takes a number of characters from Type-Moon's original works, and puts them in a variety of light-hearted scenarios which parody their respective series. Watch Lancer suffering due to his low luck stat, or watch the egotistical King of Heroes gladly kneel to a dominatrix King of Knights. Just remember to leave your sanity at the door. -- OVA - Aug 14, 2011 -- 155,831 7.89
Chang -- -- Studio Dadashow -- 1 ep -- - -- Drama Military Thriller -- Chang Chang -- Sergeant Jeong Cheol-min's squad are staying indoors a corroded stockroom renovated without windows. His squad is well known for their hardworking members until councellor Hong Yeong-soo comes in. Jeong Cheol-min does all he can to make Hong Yeong-soo the right man for his squad and the army requires him to. However, private Hong Yeong-soo doesn't adjust to the surroundings and causes trouble. -- -- (Source: Hancinema) -- Movie - Nov 1, 2012 -- 614 N/A -- -- Phantom Yuusha Densetsu -- -- - -- 1 ep -- - -- Action Military Drama Seinen -- Phantom Yuusha Densetsu Phantom Yuusha Densetsu -- Yazawa, a Japanese pilot, suffers a crash in his Phantom jetfighter. After a six month recovery, his old friend from an airplane magazine wants him to investigate the appearance of a Phantom in an armed conflict in El Salvador. Yazawa's investigations makes him wind up in an international arms conspiracy. Based on a series of military fiction novels. -- OVA - Jan 24, 1991 -- 604 5.33
Cheating Craft -- -- Blade -- 12 eps -- Novel -- Action Comedy School -- Cheating Craft Cheating Craft -- In a world where academic success decides your entire future, the exam room becomes a ruthless battlefield. Passing the exams guarantees a successful future. Failing dooms you to live a cruel life, tormented by suffering and despair. Only the most intelligent—or cunning—students make it out alive. These are the two strategies of combat: spend your entire life studying for the test, or perfect your cheating strategy. The students who dedicate themselves to studying are called “Learning Type” students, and they are forced to collaborate with a “Cheating Type” student in order to battle their rivals for the top grades. -- -- The cheater Zhuge Mu Ming and studious academic Qiao Yi Huang decide to team up against the exams. However, the allies are soon divided, becoming bitter rivals. Will they be able to make it on their own? And if so, who will survive the challenge and emerge victorious? -- -- 55,293 5.43
C: The Money of Soul and Possibility Control -- -- Tatsunoko Production -- 11 eps -- Original -- Action Mystery Super Power Thriller -- C: The Money of Soul and Possibility Control C: The Money of Soul and Possibility Control -- Money is power, and without it, life is meaningless. In a country whose economy is in shambles, second-year Economics university student Kimimaro Yoga understands this fact all too well, as he is surrounded by the relatively luxurious lives of his peers and struggling to make ends meet. However, his world is turned on its head when a stranger in a top hat arrives one late night at his door. -- -- Going by the name Masakaki, the visitor petitions Yoga to come to the Eastern Financial District, a place where money flows in abundance if one offers their "future" as collateral. Although reluctant, greed triumphs reason and Yoga accepts the offer; thus, taking on the mantle of an "Entre." But unbeknownst to him, the land of wealth he has entered is an alternate realm built in the likeness of his own, where Entres are forced to participate in weekly duels called "Deals," with their collateral at stake. Pitted against his countrymen and fate, Yoga must quickly adapt in this new world if he hopes to protect his fortune and future—and discover just how much money is truly worth. -- -- -- Licensor: -- Funimation -- 255,065 7.23
Darker than Black: Ryuusei no Gemini -- -- Bones -- 12 eps -- Original -- Action Sci-Fi Mystery Super Power -- Darker than Black: Ryuusei no Gemini Darker than Black: Ryuusei no Gemini -- One night, as meteors streak across the star-studded sky, Shion Pavlichenko becomes a Contractor. Despite her brother's transformation, Shion's twin sister Suou continues to live a fairly ordinary life, attending middle school with her friends and getting caught up in the awkwardness of growing up. However, everything changes when her home is invaded by a masked man cloaked in black, destroying any sense of normality she once had. Revealed to possess latent Contractor abilities of her own, Suou is caught between family, friends, and her own sense of purpose as she ventures into the ruthless world of cutthroats and espionage that Contractors call home. -- -- Meanwhile in Tokyo, investigation surrounding Hell's Gate's sudden collapse is underway, and prophetic signs of doom point in the direction of a silver-haired doll. -- -- -- Licensor: -- Funimation -- TV - Oct 9, 2009 -- 357,284 7.47
D.C.II: Da Capo II -- -- feel. -- 13 eps -- Visual novel -- Drama Ecchi Romance School -- D.C.II: Da Capo II D.C.II: Da Capo II -- The undying Sakura Trees return. Based on a PS2 sequel of the original DaCapo game, the story once again takes place on Hatsunejima, but is set 53 years after the events of D.C. and D.C.S.S.. Although some characters will probably look a bit familiar to the initiated eye, the cast is a new one. The new main protagonist is Yoshiyuki Sakurai, who lives next door to the Asakura sisters Yume and Otome, who are the granddaughters of Junichi and Nemu from the first season. -- -- TV - Oct 2, 2007 -- 33,430 6.90
D.C.S.S: Da Capo Second Season -- -- feel. -- 26 eps -- Visual novel -- Comedy Harem Romance Supernatural Drama -- D.C.S.S: Da Capo Second Season D.C.S.S: Da Capo Second Season -- Hatsune-Jima was once well-known for its cherry trees, which would bloom no matter what time of year it was. Two years ago, the island's cherry trees lost this ability and all became ordinary cherry trees that bloom only in the spring. Jun'ichi Asakura is now a graduating senior at Kazami Academy, and is surrounded by many close friends, old and new alike. On a stormy summer day, a mysterious young girl, Aisia, arrives at Jun'ichi's door. She is looking for Sakura's grandmother to study magic, ultimately hoping to bring happiness to everyone. When she discovers that grandmother Yoshino had long since passed away, she joyfully assumes (thanks to his error in judgment) that Jun'ichi is able to teach her. Even though she finally understands that the only magic he's capable of is conjuring Japanese confections, Aisia continues her search for magic on Hatsune-Jima. Amid the chaos of her search, Kazami Academy hires new medical staff. -- -- (Source: ANN) -- TV - Jul 2, 2005 -- 30,728 6.99
Dragon Quest: Dai no Daibouken (TV) -- -- Toei Animation -- 46 eps -- Manga -- Adventure Comedy Demons Magic Martial Arts Fantasy Shounen -- Dragon Quest: Dai no Daibouken (TV) Dragon Quest: Dai no Daibouken (TV) -- After the defeat of the demon lord Hadlar all of the monsters were unleashed from his evil will and moved to the island of Delmurin to live in peace. Dai is the only human living on the island. Having been raised by the kindly monster Brass, Dai's dream is to grow up to be a hero. He gets to become one when Hadlar is resurrected and the previous hero, Avan, comes to train Dai to help in the battle. But Hadlar, announcing that he now works for an even more powerful demon lord, comes to kill Avan. To save his students Avan uses a Self-Sacrifice spell to attack, but is unable to defeat Hadlar. When it seems that Dai and Avan's other student Pop are doomed a mark appears on Dai's forehead and he suddenly gains super powers and is able to fend off Hadlar. The two students then go off on a journey to avenge Avan and bring peace back to the world. -- -- (Source: ANN) -- TV - Oct 17, 1991 -- 19,176 7.61
Drifters -- -- Hoods Drifters Studio -- 12 eps -- Manga -- Action Adventure Comedy Historical Samurai Fantasy Seinen -- Drifters Drifters -- At the Battle of Sekigahara in 1600, Toyohisa Shimazu is the rearguard for his retreating troops, and is critically wounded when he suddenly finds himself in a modern, gleaming white hallway. Faced with only a stoic man named Murasaki and hundreds of doors on both sides, Toyohisa is pulled into the nearest door and into a world completely unlike his own. -- -- The strange land is populated by all manner of fantastical creatures, as well as warriors from different eras of Toyohisa's world who were thought to be dead. Quickly befriending the infamous warlord Nobunaga Oda and the ancient archer Yoichi Suketaka Nasu, Toyohisa learns of the political unrest tearing through the continent. Furthermore, they have been summoned as "Drifters" to fight against the "Ends," people who are responsible for the creation of the Orte Empire and are trying to annihilate the Drifters. As the Ends grow more powerful, so does the Empire's persecution of elves and other demihumans. It is up to Toyohisa and his group of unconventional heroes to battle in a brand-new world war to help the Empire's subjects, while protecting the land to claim for themselves and challenging the Ends. -- -- 427,848 7.93
Drifters -- -- Hoods Drifters Studio -- 12 eps -- Manga -- Action Adventure Comedy Historical Samurai Fantasy Seinen -- Drifters Drifters -- At the Battle of Sekigahara in 1600, Toyohisa Shimazu is the rearguard for his retreating troops, and is critically wounded when he suddenly finds himself in a modern, gleaming white hallway. Faced with only a stoic man named Murasaki and hundreds of doors on both sides, Toyohisa is pulled into the nearest door and into a world completely unlike his own. -- -- The strange land is populated by all manner of fantastical creatures, as well as warriors from different eras of Toyohisa's world who were thought to be dead. Quickly befriending the infamous warlord Nobunaga Oda and the ancient archer Yoichi Suketaka Nasu, Toyohisa learns of the political unrest tearing through the continent. Furthermore, they have been summoned as "Drifters" to fight against the "Ends," people who are responsible for the creation of the Orte Empire and are trying to annihilate the Drifters. As the Ends grow more powerful, so does the Empire's persecution of elves and other demihumans. It is up to Toyohisa and his group of unconventional heroes to battle in a brand-new world war to help the Empire's subjects, while protecting the land to claim for themselves and challenging the Ends. -- -- -- Licensor: -- Funimation -- 427,848 7.93
Eizouken ni wa Te wo Dasu na! -- -- Science SARU -- 12 eps -- Manga -- Adventure Comedy School Seinen -- Eizouken ni wa Te wo Dasu na! Eizouken ni wa Te wo Dasu na! -- Midori Asakusa sees the world a bit differently. Always having her nose in a sketchbook, Asakusa draws detailed landscapes and backgrounds of both the world around her and the one within her boundless imagination. Even the simple act of doodling on a wall evolves into an emergency repair on the outer hull of her spaceship. She is only brought back to reality by her best friend Sayaka Kanamori. The pair are stark opposites, with Asakusa's childlike wonder contrasted by Kanamori's calculated approach to life. -- -- After a chance encounter where the two "save" the young model Tsubame Misuzaki from her overprotective bodyguard, a connection instantly sparks between Asakusa and Misuzaki, as both share an intense passion for art and animation. Whereas Asakusa is interested in backgrounds and settings, Misuzaki loves drawing the human form. Sensing a money-making opportunity, Kanamori suggests that they start an animation club, which they disguise as a motion picture club since the school already has an anime club. Thus begins the trio's journey of producing animation that will awe the world. -- -- From the brilliant mind of Masaaki Yuasa, Eizouken ni wa Te wo Dasu na! is a love letter to animation, wildly creative in its approach, and a testament to the potential of the medium. -- -- 231,001 8.17
Ergo Proxy -- -- Manglobe -- 23 eps -- Original -- Psychological Mystery Sci-Fi -- Ergo Proxy Ergo Proxy -- Within the domed city of Romdo lies one of the last human civilizations on Earth. Thousands of years ago, a global ecological catastrophe doomed the planet; now, life outside these domes is virtually impossible. To expedite mankind's recovery, "AutoReivs," humanoid-like robots, have been created to assist people in their day-to-day lives. However, AutoReivs have begun contracting an enigmatic disease called the "Cogito Virus" which grants them self-awareness. Re-l Mayer, granddaughter of Romdo's ruler, is assigned to investigate this phenomenon alongside her AutoReiv partner Iggy. But what begins as a routine investigation quickly spirals into a conspiracy as Re-l is confronted by humanity's darkest sins. -- -- Elsewhere in Romdo, an AutoReiv specialist by the name of Vincent Law must also face his demons when surreal events begin occurring around him. Re-l, Iggy, Vincent, and the child AutoReiv named Pino, will form an unlikely faction as they struggle to uncover Romdo's mysteries and ultimately, discover the true purpose of the mythical beings called "Proxies." -- -- -- Licensor: -- Funimation, Geneon Entertainment USA -- 494,821 7.92
Fortune Arterial: Akai Yakusoku -- -- feel., Zexcs -- 12 eps -- Visual novel -- Comedy Romance School Supernatural Vampire -- Fortune Arterial: Akai Yakusoku Fortune Arterial: Akai Yakusoku -- Fortune Arterial's story revolves around the male protagonist Kohei Hasekura, who transfers into a prestigious public school in the style of an English six-year school encompassing junior-high and high school students. The school is on an island named Tamatsu Island off-shore from mainland Japan, and the only way to get there is by boat. Soon after transferring, he discovers that one of the student in the class next door to his, Sendo Erika, is in fact a type of vampire. -- -- (Source: Wikipedia) -- TV - Oct 9, 2010 -- 104,113 6.71
Frame Arms Girl -- -- Studio A-CAT, Zexcs -- 12 eps -- Other -- Action Sci-Fi Slice of Life Mecha -- Frame Arms Girl Frame Arms Girl -- The story begins when Ao opens a package that arrives at her doorstep. Inside the package is Gourai, a Frame Arms Girl: a small robot capable of independent movement. Gourai is a newly-developed prototype: a Frame Arms Girl equipped with an "Artificial Self," an advanced AI that gives her a personality. Ao is the only one that has activated her. Gourai begins to gather both battle data and emotions, starting a day-to-day life with Ao, who knows nothing about Frame Arms Girls. -- -- (Source: ANN) -- -- Licensor: -- Sentai Filmworks -- 28,905 6.41
Fruits Basket -- -- Studio Deen -- 26 eps -- Manga -- Slice of Life Comedy Supernatural Drama Romance Shoujo -- Fruits Basket Fruits Basket -- After the accident in which she lost her mother, 16-year-old Tooru moves in with her grandfather, but due to his home being renovated, is unable to continue living with him. Claiming she will find someone to stay with but also fearing the criticism of her family and not wanting to burden any of her friends, Tooru resorts to secretly living on her own in a tent in the woods. -- -- One night on her way back from work, she finds her tent buried underneath a landslide. Yuki Souma, the "prince" of her school, and his cousin Shigure Souma, a famous author, stumble across Tooru's situation and invite her to stay with them until her grandfather's home renovations are complete. -- -- Upon arriving at the Souma house, Tooru discovers their secret: if a Souma is hugged by someone of the opposite gender, they temporarily transform into one of the animals of the zodiac! However, this strange phenomenon is no laughing matter; rather, it is a terrible curse that holds a dark history. As she continues her journey, meeting more members of the zodiac family, will Tooru's kindhearted yet resilient nature be enough to prepare her for what lies behind the Souma household's doors? -- -- -- Licensor: -- Funimation -- 439,385 7.69
Gendai Kibunroku Kaii Monogatari -- -- Toei Animation -- 1 ep -- - -- Horror -- Gendai Kibunroku Kaii Monogatari Gendai Kibunroku Kaii Monogatari -- The horrid stories that remain in many conversations, the chilling urban legends come to life thanks to the Ga-nime. -- -- The terrible anecdote of an old fridge thrown by a dried up river bed in “Refrigerator”. -- The grotesque encounter with an out of place sculpture standing on top of a building in “The Dharma Statue”. -- The ghost encounter experience by a boy on a long bridge at night in “The Night Bridge” -- A purchase at the flea market that brings a man to an ironic end in “US Army Surplus” -- The enigma of continuous deadly accidents near a railroad in “The Railroad Crossing” -- The mysterious experience of a boy on summer vacation in a peaceful countryside in “I Want Friends”. -- -- 6 pieces of horror put on 1 film. The Japanese urban legends, put on screen in the characteristic drawing of KIMURA Toshiyuki, whose fame reaches outside the borders of Japan, call for a scream, with the talented collaboration for the ending theme of an artist produced by SUDOH Akira, Leilani. -- -- (Source: Toei-anim.co.jp) -- OVA - Aug 1, 2006 -- 1,097 N/A -- -- Mirai Choujuu Fobia -- -- - -- 2 eps -- - -- Hentai Horror -- Mirai Choujuu Fobia Mirai Choujuu Fobia -- Iijima is no ordinary coed. She's a tempestuous time traveler from a future ruled by hideous replinoid monsters. She has come to this past to find a hero, a man strong enough to wield her futuristic sword and save the women of Earth from a grisly doom! -- -- (Source: AniDB) -- OVA - Oct 27, 1995 -- 1,065 4.88
Girls & Panzer: Kore ga Hontou no Anzio-sen Desu! -- -- Actas -- 1 ep -- Original -- Military School Sports -- Girls & Panzer: Kore ga Hontou no Anzio-sen Desu! Girls & Panzer: Kore ga Hontou no Anzio-sen Desu! -- After a brilliant victory over Saunders University High School, girls from Ooarai now have to face Italian-themed Anzio Girls High School in the second round of the 63rd National High School Sensha-Dou Tournament. The high-spirited girls from Anzio, led by the charismatic Chiyomi Anzai, advance toward the battle equipped with baffling tactics and a secret weapon. -- -- Ooarai will soon find out that what seemed to be a mere formality might take an unexpected and possibly disastrous turn. Whether they will win the match, or lose and doom their school to a closure, is still on a knife-edge. -- -- -- Licensor: -- Sentai Filmworks -- OVA - Jul 25, 2014 -- 37,383 7.71
Godzilla 3: Hoshi wo Kuu Mono -- -- Polygon Pictures -- 1 ep -- Original -- Action Adventure Sci-Fi -- Godzilla 3: Hoshi wo Kuu Mono Godzilla 3: Hoshi wo Kuu Mono -- A door opens, and a golden seal shatters a star. -- -- It is the early 21st century. Mankind has lost the battle for planet Earth to Godzilla, and has taken to the stars in search of a new home. But the search ends in vain, forcing them and their alien allies back to Earth. But 20,000 years have passed in their absence, and the Earth is a wholly different place. -- -- The planet's flora and fauna now embody and serve Godzilla. Earth is a monster's planet, ruled by the largest Godzilla ever at 300 meters in height. Godzilla Earth. -- -- Human protagonist, Captain Haruo, yearns to defeat Godzilla and retake the planet for mankind. There, he meets aboriginal descendants of the human race, the Houtua tribe. The Houtua twin sisters, Maina and Miana, lead him to the skeletal remains of Mecha-Godzilla, an old anti-Godzilla weapon, which to everyone's surprise is still alive in the form of self-generating nanometal. Taken from the Mecha-Godzilla carcass, the nanometals have gradually been rebuilding a "Mecha-Godzilla City," a potential weapon capable of destroying Godzilla Earth. -- -- As the strategy develops, a rift forms between the humans and the Bilusaludo, one of several alien races that had joined the humans on their exodus from Earth. Their leader, Galu-gu, believes that the secret to defeating Godzilla lies in the use of superhuman powers – namely, the nanometal integration – but Haruo resists, fearing that in defeating monsters, they must not become monsters themselves. Haruo ultimately uses his means for defeating Godzilla Earth to destroy the Mecha-Godzilla city so as to prevent nanometal assimilation, killing Galu-gu. However, his childhood friend, Yuuko, has been absorbed by the nanometal integration and has fallen into a brain dead coma. -- -- The human race, once again, is lost. Metphies, commander of the priestly alien race, Exif, marvels at the miraculous survival of Haruo, he begins to attract a following. The Exif has secretly harbored this outcome as their "ultimate goal." Miana and Maina issue warnings against Metphies, while Haruo begins to question mankind's next move. -- -- With no means for defeating Godzilla Earth, mankind watches as King Ghidorah, clad in a golden light, descends on the planet. The earth shakes once again with as war moves to a higher dimension. -- -- What is Godzilla exactly? Does mankind stand a chance? Is there a future vision in Haruo's eyes? Find out in the finale. -- -- (Source: Official site) -- Movie - Nov 9, 2018 -- 23,950 6.26
Gosenzo-sama Banbanzai! -- -- Studio Pierrot -- 6 eps -- Original -- Sci-Fi Comedy Psychological Drama -- Gosenzo-sama Banbanzai! Gosenzo-sama Banbanzai! -- The Yomota family is small and typical: father Kinekuni (42), mother Tamiko (38), and son Inumaru (17). One day, a beautiful girl appears at their front door, calling herself "Maroko Yomota," granddaughter of Inumaru who travels back in time with a time machine to visit her ancestors. Even with Tamiko's strong objection, Kinekuni and Inumaru welcome her to stay with them, and the structure of a happy family has begun to collapse. -- -- (Source: ANN) -- OVA - Aug 5, 1989 -- 6,117 7.27
Guilstein -- -- - -- 1 ep -- - -- Action Horror Sci-Fi -- Guilstein Guilstein -- The theatrical anime film is a full digital (3-D) action/horror film based on a manga by Tamaki Hisao, best known to Western fans for his manga adaptation of Star Wars: A New Hope. Characters were designed by Yasushi Nirasawa, a well acclaimed maker of creature action figures. Monkey Punch (Lupin III creator) served as the film's script superviser. Set in the year 2088, it depicts a dark future in which humans have been transformed into the "Guilstein," creatures with no human souls in them... -- -- (Source: AniDB) -- Movie - Jun 15, 2002 -- 665 N/A -- -- Alice in Voodooland -- -- - -- 1 ep -- Other -- Music Dementia Horror Fantasy -- Alice in Voodooland Alice in Voodooland -- Music video by Kousuke Sugimoto for the title track Alice In Voodooland by RoughSketch and featuring Aikapin. -- Music - Oct 5, 2016 -- 655 5.60
Gunslinger Stratos The Animation -- -- A-1 Pictures -- 12 eps -- Game -- Action Sci-Fi -- Gunslinger Stratos The Animation Gunslinger Stratos The Animation -- A.D. 2115—the island nation once called Japan is now known as the "17th Far East Imperial City Management District." -- -- The citizens were promised a life of peace in exchange for some of the comfort they were used to having. People believed their lives would never change and tomorrow will be the same as today. No one suspected the impending doom which their society was about to face. -- -- "Degradation"—a rare disease which led to the total disintegration of the human body to a mere pile of sand was slowly but surely spreading throughout the world. -- -- Tohru Kazasumi, an ordinary student becomes embroiled in a multi universal battle between his world and the parallel world of "Frontier S (Stratos)." This meant that Tohru must fight himself from an alternate world. -- -- Their futures collide as their paths cross. -- -- Will both worlds ever find peace? -- -- (Source: Aniplex USA) -- -- Licensor: -- Aniplex of America -- 66,124 6.08
Hanamaru Youchien -- -- Gainax -- 12 eps -- Manga -- Slice of Life Comedy Seinen -- Hanamaru Youchien Hanamaru Youchien -- Anzu goes to a kindergarten with her friends, the shy Koume and the eccentric Hiiragi. Together they try to attract attention from their caretaker Tsuchida. However, he is clearly more interested in the pretty Yamamoto who supervises the class next door. -- 67,105 7.30
Hana to Alice: Satsujin Jiken -- -- Rockwell Eyes, Steve N' Steven -- 1 ep -- Original -- Drama Mystery Slice of Life -- Hana to Alice: Satsujin Jiken Hana to Alice: Satsujin Jiken -- After transferring to Ishinomori Middle School, Tetsuko "Alice" Arisugawa overhears her classmates discussing a strange rumor. The previous occupant of her seat, a nondescript "Judas," is missing and presumed murdered—poisoned by one of his four wives. Amidst dealing with her mother's undesired meddling in her affairs and warding off her classmates' bullying, the troubled Alice starts to investigate the mystery surrounding Judas' disappearance. -- -- The trail of clues leads her to the house of her next-door neighbor, the quirky and reclusive Hana Arai. After an awkward introduction, Hana agrees to help Alice and formulates a plan that may lead them to the answers they seek. The two girls embark on a journey to uncover what happened to Judas, and perhaps a friendship may start to blossom between the two along the way. -- -- -- Licensor: -- GKIDS -- Movie - Feb 20, 2015 -- 29,201 7.30
Hana to Alice: Satsujin Jiken -- -- Rockwell Eyes, Steve N' Steven -- 1 ep -- Original -- Drama Mystery Slice of Life -- Hana to Alice: Satsujin Jiken Hana to Alice: Satsujin Jiken -- After transferring to Ishinomori Middle School, Tetsuko "Alice" Arisugawa overhears her classmates discussing a strange rumor. The previous occupant of her seat, a nondescript "Judas," is missing and presumed murdered—poisoned by one of his four wives. Amidst dealing with her mother's undesired meddling in her affairs and warding off her classmates' bullying, the troubled Alice starts to investigate the mystery surrounding Judas' disappearance. -- -- The trail of clues leads her to the house of her next-door neighbor, the quirky and reclusive Hana Arai. After an awkward introduction, Hana agrees to help Alice and formulates a plan that may lead them to the answers they seek. The two girls embark on a journey to uncover what happened to Judas, and perhaps a friendship may start to blossom between the two along the way. -- -- Movie - Feb 20, 2015 -- 29,201 7.30
Hand Maid May -- -- Production Reed, TNK -- 10 eps -- Original -- Comedy Ecchi Harem Romance Sci-Fi -- Hand Maid May Hand Maid May -- Saotome Kazuya is a computer whiz. One day his friend Nanbara, threatens him with a computer virus. Trying to stop the virus, Kazuya ends up making a special order. May is a cyberdoll that arrives at his door a few minutes later and she is 1/6th the size of a normal person, which makes for many awkward situations. Not to mention the fact Kazuya can't even afford to keep May. Cyberdyne is not satisfied with Kazuya's non-payments and will do anything to retrieve CBD May. -- -- (Source: ANN) -- -- Licensor: -- Geneon Entertainment USA -- 25,901 6.73
Hanyou no Yashahime: Sengoku Otogizoushi -- -- Sunrise -- 24 eps -- Original -- Action Adventure Comedy Historical Demons Supernatural Magic Fantasy -- Hanyou no Yashahime: Sengoku Otogizoushi Hanyou no Yashahime: Sengoku Otogizoushi -- Half-demon twins Towa and Setsuna were always together, living happily in Feudal Japan. But their joyous days come to an end when a forest fire separates them and Towa is thrown through a portal to modern-day Japan. There, she is found by Souta Higurashi, who raises her as his daughter after Towa finds herself unable to return to her time. -- -- Ten years later, 14-year-old Towa is a relatively well-adjusted student, despite the fact that she often gets into fights. However, unexpected trouble arrives on her doorstep in the form of three visitors from Feudal Japan; Moroha, a bounty hunter; Setsuna, a demon slayer and Towa's long-lost twin sister; and Mistress Three-Eyes, a demon seeking a mystical object. Working together, the girls defeat their foe, but in the process, Towa discovers to her horror that Setsuna has no memory of her at all. Hanyou no Yashahime: Sengoku Otogizoushi follows the three girls as they endeavor to remedy Setsuna's memory loss, as well as discover the truth about their linked destinies. -- -- 85,116 6.73
Hanyou no Yashahime: Sengoku Otogizoushi -- -- Sunrise -- 24 eps -- Original -- Action Adventure Comedy Historical Demons Supernatural Magic Fantasy -- Hanyou no Yashahime: Sengoku Otogizoushi Hanyou no Yashahime: Sengoku Otogizoushi -- Half-demon twins Towa and Setsuna were always together, living happily in Feudal Japan. But their joyous days come to an end when a forest fire separates them and Towa is thrown through a portal to modern-day Japan. There, she is found by Souta Higurashi, who raises her as his daughter after Towa finds herself unable to return to her time. -- -- Ten years later, 14-year-old Towa is a relatively well-adjusted student, despite the fact that she often gets into fights. However, unexpected trouble arrives on her doorstep in the form of three visitors from Feudal Japan; Moroha, a bounty hunter; Setsuna, a demon slayer and Towa's long-lost twin sister; and Mistress Three-Eyes, a demon seeking a mystical object. Working together, the girls defeat their foe, but in the process, Towa discovers to her horror that Setsuna has no memory of her at all. Hanyou no Yashahime: Sengoku Otogizoushi follows the three girls as they endeavor to remedy Setsuna's memory loss, as well as discover the truth about their linked destinies. -- -- -- Licensor: -- VIZ Media -- 85,116 6.73
Heart no Kuni no Alice: Wonderful Wonder World -- -- Asahi Production -- 1 ep -- Visual novel -- Fantasy Harem Romance Shoujo -- Heart no Kuni no Alice: Wonderful Wonder World Heart no Kuni no Alice: Wonderful Wonder World -- The girly but bloody otome game re-imagining of Lewis Carroll's classic fantasy novel Alice's Adventures in Wonderland with bishounen characters and added romance. -- -- A parody of Alice's Adventures in Wonderland where Alice is smart and non-doormatlike. -- -- In this story, Alice is not all what she seems. She is practical, strong, yet darkly cynical. Instead of the tradition story, Alice is kidnapped unwillingly by a mysterious (yet somewhat bishie-looking) man with bunny ears into a place call Heartland. Stuck in Heartland due to a trick by the mysterious bunny eared man, she meets the residents of this world. Along the way, Alice meets Blood, handsome mafia leader; Ace, the psycho yet charming knight and more... What should Alice do in such a world!? -- -- (Source: MU) -- Movie - Jul 30, 2011 -- 28,342 6.07
Heya Camp△ -- -- C-Station -- 12 eps -- Manga -- Slice of Life Comedy -- Heya Camp△ Heya Camp△ -- During an Outdoor Activities Club meeting, Nadeshiko Kagamihara, Aoi Inuyama, and Chiaki Oogaki debate what it means to be a real Yamanashi native. Somewhere along the line, Chiaki brings up the Yamanashi Kids' Stamp Rally, which Nadeshiko has never heard of. The rally encourages one to visit famous places in the prefecture and collect stamps; those who complete the rally will win a year's worth of Minobu steamed buns. Enticed by the humongous food prize, Nadeshiko is set on participating. -- -- Follow the Outdoor Activities Club as they travel around the Yamanashi prefecture to collect stamps and explore what the region has to offer! -- -- 69,262 7.22
Hikyou Tanken Fam & Ihrlie -- -- Ajia-Do -- 4 eps -- Manga -- Action Adventure Comedy Fantasy Magic -- Hikyou Tanken Fam & Ihrlie Hikyou Tanken Fam & Ihrlie -- Fam and Ihrie are willing to do almost anything to make a buck. So when these debt-driven damsels discover the potential profits to be hand in recovering a particularly dangerous mystical object, it means mortal peril for an entire civilization. -- -- There's no guarantee that they'll live long enough to squander the fabulous wealth they've been promised, and danger lurks around every turn as they cross dark seas in pursuit of legendary evil. Haunted by an unspeakable curse, plagued by doomsday prophecies, plotted against by untrustworthy traveling companions and looked in desperate race to gain the Ultimate Power, Fam and Ihrie are the Ruin Explorers! -- -- (Source: AniDB) -- -- Licensor: -- ADV Films, Maiden Japan -- OVA - Jun 25, 1995 -- 6,815 6.65
Himouto! Umaru-chan -- -- Doga Kobo -- 12 eps -- Manga -- Comedy School Seinen Slice of Life -- Himouto! Umaru-chan Himouto! Umaru-chan -- People are not always who they appear to be, as is the case with Umaru Doma, the perfect high school girl—that is, until she gets home! Once the front door closes, the real fun begins. When she dons her hamster hoodie, she transforms from a refined, over-achieving student into a lazy, junk food-eating otaku, leaving all the housework to her responsible older brother Taihei. Whether she's hanging out with her friends Nana Ebina and Kirie Motoba, or competing with her self-proclaimed "rival" Sylphinford Tachibana, Umaru knows how to kick back and have some fun! -- -- Himouto! Umaru-chan is a cute story that follows the daily adventures of Umaru and Taihei, as they take care of—and put up with—each other the best they can, as well as the unbreakable bonds between friends and siblings. -- -- -- Licensor: -- Sentai Filmworks -- 523,344 7.16
Houkago no Pleiades -- -- Gainax -- 4 eps -- Original -- Magic -- Houkago no Pleiades Houkago no Pleiades -- Subaru is a young girl who likes to see the stars. One day, she opens the door to her school's observation room, only to find a large indoor garden instead! She meets a boy named Minato who says some strange things, telling her to leave soon after their meeting. As if the day wasn't weird enough, Subaru accidentally finds a strange blobby creature who runs off with her compass, leading her to stumble into a club room with girls wearing witch costumes! -- -- Subaru recognizes her friend Aoi in the group, and despite Aoi's protests, Subaru decides to join the club. Shortly after, she gets a strange automobile-like staff and a magical transformation from the club's "president," the blobby creature from earlier, known as a Pleiadian. Aoi and the other members—Itsuki, Hikaru, and Nanako—have been looking for engine fragments of the spaceship that the Pleiadian used to travel in, so that it can go back to its home. But it seems that these girls are not the only ones searching for the fragments... -- -- ONA - Feb 1, 2011 -- 16,618 6.15
Houkago no Pleiades (TV) -- -- Gainax -- 12 eps -- Original -- Magic Space -- Houkago no Pleiades (TV) Houkago no Pleiades (TV) -- The sky is the limit in Houkago no Pleiades. With telescope in hand, Subaru is set to go to the observation room of her school in order to get a view of that night's meteor shower. What she least expects is that behind the observatory door was not the starry skies, but a lavish garden, complete with a resplendent fountain and a mysterious young boy with long red hair. -- -- But the garden soon disappeared, as if Subaru was only imagining things. All that remains of that brilliant sight is an odd, bouncing blob creature that leads her to another magical door, occupied by other girls in magical witch-like costumes. Revelations start hitting Subaru one after the other: one of the girls in the room is her childhood friend Aoi, the little blob is actually an alien of a species called the Pleiadians trying to return home, and Subaru has been selected by him to become the newest member of their group! -- -- Now Subaru's dreams of the stars have come true in the wildest way, as she and her friends attempt to gather pieces of the Pleiadian spacecraft engine to return the being to his home. But they're not the only ones after the engine parts, and they have no idea why! -- 31,426 6.71
Houkago no Pleiades (TV) -- -- Gainax -- 12 eps -- Original -- Magic Space -- Houkago no Pleiades (TV) Houkago no Pleiades (TV) -- The sky is the limit in Houkago no Pleiades. With telescope in hand, Subaru is set to go to the observation room of her school in order to get a view of that night's meteor shower. What she least expects is that behind the observatory door was not the starry skies, but a lavish garden, complete with a resplendent fountain and a mysterious young boy with long red hair. -- -- But the garden soon disappeared, as if Subaru was only imagining things. All that remains of that brilliant sight is an odd, bouncing blob creature that leads her to another magical door, occupied by other girls in magical witch-like costumes. Revelations start hitting Subaru one after the other: one of the girls in the room is her childhood friend Aoi, the little blob is actually an alien of a species called the Pleiadians trying to return home, and Subaru has been selected by him to become the newest member of their group! -- -- Now Subaru's dreams of the stars have come true in the wildest way, as she and her friends attempt to gather pieces of the Pleiadian spacecraft engine to return the being to his home. But they're not the only ones after the engine parts, and they have no idea why! -- -- Licensor: -- Sentai Filmworks -- 31,426 6.71
Ikkitousen: Great Guardians -- -- Arms -- 12 eps -- Manga -- Action Ecchi Martial Arts School Super Power -- Ikkitousen: Great Guardians Ikkitousen: Great Guardians -- Hakufu's dreams of participating in new fights and tournaments are put on hold as new obstacles block her path. Her friends have lost faith in her, new enemies appear, and a younger sister she never knew existed suddenly shows up on her doorstep. If Hakufu ever hopes to compete worldwide, she's going to have to deal with her issues at home first. -- -- (Source: FUNimation) -- -- Licensor: -- Funimation -- 55,078 6.77
Inaka Isha -- -- Studio Deen -- 1 ep -- Other -- Dementia Drama Historical Psychological -- Inaka Isha Inaka Isha -- A hapless country doctor describes with breathless urgency a night-time summons to attend a young patient. Events soon take on a surreal aspect as "unearthly horses" transport him instantaneously to the bedside. The doctor, preoccupied with personal distractions and grievances against those he is employed to care for, fails to find what is revealed to be a vile, fatal wound. He is humiliated by the villagers, who are "always expecting the impossible from the doctor," and doomed to an endless return trip, losing everything. -- -- (Source: ANN) -- Movie - Oct 2, 2007 -- 17,218 6.70
Inma Youjo -- -- - -- 5 eps -- - -- Fantasy Hentai Supernatural Horror -- Inma Youjo Inma Youjo -- Maya is a force of nature: wherever she goes, havoc and destruction follows. Men lose control, and become her playthings; while women become so jealous they are led to their doom. Each episode is a tale of a different Maya in a different world. -- -- (Source: ANN) -- -- Licensor: -- Critical Mass Video -- OVA - Dec 22, 1994 -- 2,072 5.94
Isekai Izakaya: Koto Aitheria no Izakaya Nobu -- -- Sunrise -- 24 eps -- Light novel -- Fantasy -- Isekai Izakaya: Koto Aitheria no Izakaya Nobu Isekai Izakaya: Koto Aitheria no Izakaya Nobu -- The novels center on a bar called "Nobu"—located in Kyoto, Japan, but with a door that is connected to the bar in another world. The visitors include denizens of the other world, and customers seek out its excellent "Toriaezu Nama" ale and cuisine. -- -- (Source: ANN) -- ONA - Apr 13, 2018 -- 25,795 7.38
Isekai Shokudou -- -- SILVER LINK. -- 12 eps -- Light novel -- Comedy Fantasy Mystery -- Isekai Shokudou Isekai Shokudou -- Western Restaurant Nekoya is a popular eatery located on a street corner in a Tokyo shopping district. Serving both traditional Japanese fare as well as Western dishes, this eating establishment is popular among Tokyo's residents. But this seemingly ordinary restaurant is also popular with another type of clientele... -- -- While the restaurant is thought to be closed on Saturdays, the truth is that on this special day each week, its doors are instead opened to the inhabitants of other worlds. From dragons and elves to fairies and mages, this restaurant has no shortage of strange customers. Nevertheless, the enigmatic chef known only as "Master" will be waiting to serve up their favorite dishes with a kind smile and keep them coming back for many more Saturdays to come. -- -- 156,380 7.34
Isekai Shokudou -- -- SILVER LINK. -- 12 eps -- Light novel -- Comedy Fantasy Mystery -- Isekai Shokudou Isekai Shokudou -- Western Restaurant Nekoya is a popular eatery located on a street corner in a Tokyo shopping district. Serving both traditional Japanese fare as well as Western dishes, this eating establishment is popular among Tokyo's residents. But this seemingly ordinary restaurant is also popular with another type of clientele... -- -- While the restaurant is thought to be closed on Saturdays, the truth is that on this special day each week, its doors are instead opened to the inhabitants of other worlds. From dragons and elves to fairies and mages, this restaurant has no shortage of strange customers. Nevertheless, the enigmatic chef known only as "Master" will be waiting to serve up their favorite dishes with a kind smile and keep them coming back for many more Saturdays to come. -- -- -- Licensor: -- Funimation -- 156,380 7.34
Karigurashi no Arrietty -- -- Studio Ghibli -- 1 ep -- Novel -- Fantasy -- Karigurashi no Arrietty Karigurashi no Arrietty -- While spending the summer at his aunt's house, the young but sickly Shou makes an amazing discovery: after following the house cat into the bushes, he gets a glimpse of a miniature girl about the size of his finger! Calling her kind "Borrowers," as they survive on tiny bits of human possessions, the girl introduces herself as Arrietty. As he discovers that she lives in the house basement with her parents, Pod and Homily, Shou becomes imaginably excited at the idea of such unique neighbors. -- -- However, he fails to understand the adversities they face on a daily basis. In addition to keeping their existence hidden, they must also embark on perilous adventures into human territory, from the house to the outdoors, in order to make a living. Despite her parents' warnings, Arrietty befriends Shou, stirring up unexpected events that may change their lives forever. -- -- Delighting the eye and conquering the heart, the breath-taking story of a friendship transcending the tensions between two different human kinds begins. -- -- Movie - Jul 17, 2010 -- 241,736 7.93
Kiddy GiRL-AND -- -- Satelight -- 24 eps -- Original -- Action Comedy Sci-Fi Super Power -- Kiddy GiRL-AND Kiddy GiRL-AND -- Twenty-five years after Éclair and Lumière, (from the flagship Kiddy Grade series), rescued the galaxy from destruction's doorstep, the GTO (Galactic Trade Organization), created after the defeat of the GOTT (Galactic Organization of Trade and Tariffs), act on behalf of universal peace by combating criminal activity. -- -- Their special ES division mirrored after the GOTT's ES (Encounter of Shadow-work) force, now includes publicly acknowledged ES member candidates. The series follows two such trainees, Ascoeur and Q-feuille, as they work their way to ES membership. -- -- (Source: Wikipedia) -- -- Licensor: -- Funimation -- TV - Oct 16, 2009 -- 16,353 6.87
Kingdom 3rd Season -- -- Studio Signpost -- ? eps -- Manga -- Action Historical Military Seinen -- Kingdom 3rd Season Kingdom 3rd Season -- Following the successful Sanyou campaign, the Qin army, including 1,000-Man Commander Li Xin, inches ever closer to fulfilling King Ying Zheng's dream of unifying China. With a major geographical foothold in the state of Wei now under its control, Qin sets its sights eastward toward the remaining warring states. -- -- Meanwhile Li Mu—an unparalleled strategist and the newly appointed prime minister of the state of Zhao—has taken advantage of Zhao's temporary truce with Qin to negotiate with the other states without interruption. Seemingly without warning, Ying Zheng receives news that armies from the states of Chu, Zhao, Wei, Han, Yan, and Qi have crossed into Qin territory. Realizing too late the purpose behind Li Mu's truce with Qin, Zheng quickly gathers his advisors to devise a plan to address the six-state coalition army on their doorstep. For the first time in history, the state of Qin faces complete destruction and must use every resource and strategy at their disposal to prevent themselves from being wiped off the map. -- -- -- Licensor: -- Funimation -- 42,809 8.38
Kobayashi-san Chi no Maid Dragon -- -- Kyoto Animation -- 13 eps -- Manga -- Slice of Life Comedy Fantasy -- Kobayashi-san Chi no Maid Dragon Kobayashi-san Chi no Maid Dragon -- As Kobayashi sets off for another day at work, she opens her apartment door only to be met by an unusually frightening sight—the head of a dragon, staring at her from across the balcony. The dragon immediately transforms into a cute, busty, and energetic young girl dressed in a maid outfit, introducing herself as Tooru. -- -- It turns out that the stoic programmer had come across the dragon the previous night on a drunken excursion to the mountains, and since the mythical beast had nowhere else to go, she had offered the creature a place to stay in her home. Thus, Tooru had arrived to cash in on the offer, ready to repay her savior's kindness by working as her personal maidservant. Though deeply regretful of her words and hesitant to follow through on her promise, a mix of guilt and Tooru's incredible dragon abilities convinces Kobayashi to take the girl in. -- -- Despite being extremely efficient at her job, the maid's unorthodox methods of housekeeping often end up horrifying Kobayashi and at times bring more trouble than help. Furthermore, the circumstances behind the dragon's arrival on Earth seem to be much more complicated than at first glance, as Tooru bears some heavy emotions and painful memories. To top it all off, Tooru's presence ends up attracting several other mythical beings to her new home, bringing in a host of eccentric personalities. Although Kobayashi makes her best effort to handle the crazy situation that she has found herself in, nothing has prepared her for this new life with a dragon maid. -- -- -- Licensor: -- Funimation -- 826,046 8.01
Koutetsujou no Kabaneri -- -- Wit Studio -- 12 eps -- Original -- Action Horror Supernatural Drama Fantasy -- Koutetsujou no Kabaneri Koutetsujou no Kabaneri -- The world is in the midst of the industrial revolution when horrific creatures emerge from a mysterious virus, ripping through the flesh of humans to sate their never-ending appetite. The only way to kill these beings, known as "Kabane," is by destroying their steel-coated hearts. However, if bitten by one of these monsters, the victim is doomed to a fate worse than death, as the fallen rise once more to join the ranks of their fellow undead. -- -- Only the most fortified of civilizations have survived this turmoil, as is the case with the island of Hinomoto, where mankind has created a massive wall to protect themselves from the endless hordes of Kabane. The only way into these giant fortresses is via heavily-armored trains, which are serviced and built by young men such as Ikoma. Having created a deadly weapon that he believes will easily pierce through the hearts of Kabane, Ikoma eagerly awaits the day when he will be able to fight using his new invention. Little does he know, however, that his chance will come much sooner than he expected... -- -- -- Licensor: -- Crunchyroll, Funimation -- 618,203 7.25
Kowabon -- -- ILCA -- 13 eps -- Original -- Horror -- Kowabon Kowabon -- In today's world full of wondrous technological innovation, the unnatural and mysterious sometimes appear even more horrifying than usual. But despite how far society has advanced, the fear of the unknown always remains. The unfortunate participants in Kowabon find themselves in such a predicament, experiencing the supernatural through their everyday technology. From a frightening sight caught on a parking garage camera to a video chat that takes an unexpected turn, the victims struggle to escape that which haunts them. However, what awaits these doomed souls may be a fate even worse than death... -- -- 30,373 5.23
Kuroshitsuji II -- -- A-1 Pictures -- 12 eps -- Manga -- Action Comedy Historical Demons Supernatural Shounen -- Kuroshitsuji II Kuroshitsuji II -- The stage of Kuroshitsuji II opens on the life of Alois Trancy, the young heir to the Trancy earldom. Though he is privileged now, such was not always the case for the hot-tempered boy. Kidnapped and forced into slavery at a young age, he was eventually rescued and returned home, only to have his beloved father pass away soon after. -- -- However, there are certain individuals who doubt Alois' story and legitimacy. And rightfully so, because things in the Trancy household are not as they appear, starting with Alois' black-clad butler with supernatural abilities, Claude Faustus. Who exactly is the mysterious Claude, and what connection does he have with Alois? -- -- Amid the web of lies and deceit running rampant in the mansion, the bond between Alois and Claude will be tested as hell itself arrives at their doorstep. -- -- -- Licensor: -- Funimation -- TV - Jul 2, 2010 -- 453,724 7.21
Kuroshitsuji II -- -- A-1 Pictures -- 12 eps -- Manga -- Action Comedy Historical Demons Supernatural Shounen -- Kuroshitsuji II Kuroshitsuji II -- The stage of Kuroshitsuji II opens on the life of Alois Trancy, the young heir to the Trancy earldom. Though he is privileged now, such was not always the case for the hot-tempered boy. Kidnapped and forced into slavery at a young age, he was eventually rescued and returned home, only to have his beloved father pass away soon after. -- -- However, there are certain individuals who doubt Alois' story and legitimacy. And rightfully so, because things in the Trancy household are not as they appear, starting with Alois' black-clad butler with supernatural abilities, Claude Faustus. Who exactly is the mysterious Claude, and what connection does he have with Alois? -- -- Amid the web of lies and deceit running rampant in the mansion, the bond between Alois and Claude will be tested as hell itself arrives at their doorstep. -- -- TV - Jul 2, 2010 -- 453,724 7.21
Legend of Duo -- -- Marine Entertainment, Radix -- 12 eps -- Original -- Supernatural Drama Vampire Shounen Ai -- Legend of Duo Legend of Duo -- The fate of mankind is doomed in the early 21st century due to losing "purana," an essence of living force supporting all life forms. Not willing to witness the extinction of mankind, a vampire named Duo disclosed the secret of purana to humans, saving the latter from destruction. However, just like Prometheus in Greek mythology got punished for bringing fire to mankind, Duo is punished for breaking the taboo. The vampire sent to punish him is Zieg, Duo's best friend, or, more than the best friend. -- -- (Source: ANN) -- TV - Apr 21, 2005 -- 10,382 4.90
Machikado Mazoku 2nd Season -- -- - -- ? eps -- 4-koma manga -- Slice of Life Comedy Magic -- Machikado Mazoku 2nd Season Machikado Mazoku 2nd Season -- Second season of Machikado Mazoku. -- TV - ??? ??, ???? -- 16,976 N/A -- -- Slayers Gorgeous -- -- J.C.Staff -- 1 ep -- Light novel -- Adventure Comedy Fantasy Magic Supernatural -- Slayers Gorgeous Slayers Gorgeous -- Sorceresses Lina Inverse and Naga the Serpent are enjoying a meal in a villiage when the residents suddenly retreat indoors and two armies - one of men and one of a young girl and a tribe of dragons. Although the ruler of the town originally tries to convince Lina that this is because of a dark legacy, in truth the dragon army is led by his daughter and their battles are over her allowance. Lina agrees to help the ruler while Naga joins his daughter, Marlene. -- -- (Source: ANN) -- -- Licensor: -- ADV Films -- Movie - Aug 1, 1998 -- 16,918 7.33
Magical Suite Prism Nana -- -- Shaft -- 7 eps -- Original -- Magic -- Magical Suite Prism Nana Magical Suite Prism Nana -- In a future not too distant from ours, Nanagoo City is a beautiful city in Japan surrounded by mountains and ocean-sides. The sensitive, adolescent girls who live there are each opening up doors to their own, unique possibilities. No one wants to forget the path they take to adulthood. -- -- (Source: ANN) -- OVA - Nov 29, 2015 -- 8,671 6.14
Mahoujin Guruguru (2017) -- -- Production I.G -- 24 eps -- Manga -- Adventure Comedy Magic Fantasy Shounen -- Mahoujin Guruguru (2017) Mahoujin Guruguru (2017) -- Nike was a simple boy from Boering Village, and the last thing he ever wanted was to become a hero. But when a sign appears from the king of Ainshent Castle Town recruiting heroes to slay the Demon Lord Giri, Nike's father enthusiastically forces him out the door. Along with Kukuri, a member of the Migu Migu Clan, Nike sets out on an adventure to become the legendary hero that the world needs. -- -- As Nike and Kukuri travel across different continents, they attempt to learn the secrets of Guru Guru Magic, a strange but powerful type of magic used to seal Demon Lord Giri's power. While reluctantly taking on their assigned quest, the duo does not fail to acquire new comrades and have fun along the way. -- -- 28,102 7.85
MÄR -- -- SynergySP -- 102 eps -- Manga -- Action Adventure Comedy Fantasy Shounen -- MÄR MÄR -- Dreaming of a magical world every night, the young Toramizu Ginta yearns to be able to go there. With only his friend Koyuki believing in his dreams, Ginta remains positive despite the slander he receives from others over his dreams. But his wishes are answered, as one day a large door appears in front of Ginta, summoning him to the land of MAR Heaven. In this land, the weapons known as ARMS exist. While initially Ginta greatly enjoyed the discovery of this magical world, he soon learns of the terrible wars that have once plagued MAR Heaven and the upcoming war that may soon appear. -- 44,353 7.28
MÄR -- -- SynergySP -- 102 eps -- Manga -- Action Adventure Comedy Fantasy Shounen -- MÄR MÄR -- Dreaming of a magical world every night, the young Toramizu Ginta yearns to be able to go there. With only his friend Koyuki believing in his dreams, Ginta remains positive despite the slander he receives from others over his dreams. But his wishes are answered, as one day a large door appears in front of Ginta, summoning him to the land of MAR Heaven. In this land, the weapons known as ARMS exist. While initially Ginta greatly enjoyed the discovery of this magical world, he soon learns of the terrible wars that have once plagued MAR Heaven and the upcoming war that may soon appear. -- -- Licensor: -- VIZ Media -- 44,353 7.28
Maryuu Senki -- -- AIC -- 3 eps -- Original -- Fantasy Horror -- Maryuu Senki Maryuu Senki -- Once upon a time, there was a certain family having strong influence on the rule of the Imperial Court. They had their own might called "Kidou" and yet got hated because of the might itself. At last, the patriarch of the family was entrapped to his death, and all the family was doomed to ruin... The present day — the survived descendants of this family, now calling themselves "Kidousyuu" schemed to resurrect their murdered patriarch once again, and the ferocious evil spell went into action. -- -- (Source: BakaBT) -- OVA - Mar 5, 1987 -- 2,215 5.21
Masamune-kun no Revenge -- -- SILVER LINK. -- 12 eps -- Manga -- Comedy Harem Romance School Shounen -- Masamune-kun no Revenge Masamune-kun no Revenge -- When Masamune Makabe was a child, he was rejected by a rich, beautiful girl named Aki Adagaki, who gave him the nickname ''Piggy'' for being overweight. Devastated, Masamune put great effort into working out to improve his appearance. Now a handsome yet narcissistic high school student, Masamune is determined to exact revenge—he will have Aki fall madly in love with him and ultimately reject her the next time they meet. -- -- To his surprise, Masamune discovers he has transferred into Aki's school. Setting his plan into motion, Masamune first begins to form a relationship with the ''Brutal Princess'' but, despite his efforts, fails miserably at his initial attempts. Shockingly, when Masamune finally progresses towards his vengeance, he receives a mysterious letter addressing him by his old nickname. Unless Masamune discovers the sender's identity, his plan is doomed before it even starts! -- -- -- Licensor: -- Funimation -- 581,806 6.80
Mekakucity Days -- -- - -- 5 eps -- Music -- Music Psychological Sci-Fi -- Mekakucity Days Mekakucity Days -- Mekakucity Days is a series of music videos that tell the stories of some of the members of the "Mekakushi-dan." -- -- Kagerou Daze -- In the scorching heat haze of summer, Hibiya Amamiya feels every day is monotonous. On a swing in a park, he meets up with Hiyori Asahina, who gently strokes the cat in her arms. However, when the cat leaps away, Hiyori runs headlong into a never-ending tragedy—and Hibiya will do whatever it takes to see her safe. -- -- Headphone Actor -- "The end of the world is nigh," the news broadcast proclaims. Amidst the chaos, Takane Enomoto hears a voice in her headphones, asking if she wants to live. Following its directions, she races onward, but what awaits her may not be the salvation that she desires. -- -- Souzou Forest -- Due to her red eyes and white hair, everybody sees Mari Kozakura as a monster. Although she lacks the courage to do so, she dreams of escaping her house in the forest where she lives alone, imagining the world outside. Fortunately, her lonesome life begins to change with a simple knock on the door. -- -- Konoha no Sekai Jijou -- The android-like being Konoha lacks many memories. What he recalls are feelings of longing, but by who and for who, he cannot place. What he does know, however, is that in the heat haze of summer, a young boy and girl face a tragedy. But fate is unchangeable, and his desperate attempts to save them can never seem to rewrite the future. -- -- Toumei Answer -- Shintarou Kisaragi knows how every day will go. Blessed with a photographic memory, he knows he will score full marks on his next exam, and he knows that Ayano Tateyama, the girl who sits next to him, will do poorly. But with his genius also comes unrelenting boredom; not even Ayano's bright smile and optimistic outlook can make him waver. His apathy may finally be broken, however, when Ayano does something that shakes Shintarou to his very core. -- -- Music - May 30, 2012 -- 8,282 7.51
Mind Game -- -- Studio 4°C -- 1 ep -- Manga -- Adventure Comedy Dementia Psychological Romance -- Mind Game Mind Game -- After seeing her jump onto a subway at the last second and getting her ankle crushed between the doors, Nishi reconnects with his high school sweetheart, Myon. Nishi is still very much in love with Myon, but is shocked to learn that she is engaged to another man. Nishi agrees to meet Myon's fiancé at her family's Yakitori restaurant, but members of the Yakuza storm the joint and murder Nishi when he tries to stop them from raping Myon. -- -- Nishi, now dead, wakes up and meets a constantly shapeshifting god, who mocks him for dying. The god tells Nishi to walk into a portal and disappear from existence, which Nishi rejects, choosing instead to sprint past the god and reanimate. With a new outlook on life and knowledge of how the Yakuza are going to attack him, Nishi kills one of the Yakuza with his own gun, fleeing in a stolen car with Myon and her sister. -- -- Acclaimed director Masaaki Yuasa's debut film, Mind Game's constantly shifting visuals tell a story about living one's life without regrets that is unlike any other. -- -- -- Licensor: -- GKIDS -- Movie - Aug 7, 2004 -- 62,336 7.79
Mobile Suit Gundam 0080: War in the Pocket -- -- Sunrise -- 6 eps -- Original -- Military Sci-Fi Space Drama Mecha -- Mobile Suit Gundam 0080: War in the Pocket Mobile Suit Gundam 0080: War in the Pocket -- Alfred Izuruha is a 10-year-old who lives in the neutral colony cluster of Side 6 and, like most boys his age, is obsessed with the war between the Earth Federation and the Principality of Zeon. Unbeknownst to him, Al's next-door neighbor, Christina, is the test pilot of a prototype Gundam being developed in secret by the Earth Federation in the colony. A Zeon Special Forces team is assembled and tasked with infiltrating the colony in order to either steal or destroy it. -- -- When a skirmish breaks out between the Federation and infiltrating Zeon forces, the fascinated Alfred stumbles upon a Zaku mobile suit that has been shot down, piloted by Zeon rookie Bernard "Bernie" Wiseman. After this encounter, the two start a mutual friendship, so Alfred can learn more about the war that interests him so much, and Bernie can acquire inside information about the colony to aid his team's mission. -- -- -- Licensor: -- Bandai Entertainment, Nozomi Entertainment -- OVA - Mar 25, 1989 -- 44,359 7.91
Mobile Suit Gundam 00 The Movie: A Wakening of the Trailblazer -- -- Sunrise -- 1 ep -- Original -- Action Mecha Sci-Fi Space -- Mobile Suit Gundam 00 The Movie: A Wakening of the Trailblazer Mobile Suit Gundam 00 The Movie: A Wakening of the Trailblazer -- In the year 2314 AD, the world is at peace. Thanks to the sacrifices of Celestial Being and its mobile suit pilots, the people of Earth experience a time of prosperity and unity, enjoying tranquil lives once thought impossible. Celestial Being, an organization once painted as villains by the Earth Sphere Federation, now exists in public perception as a group of heroes, celebrated in film and culture. -- -- When an extraterrestrial threat arrives on Earth, threatening the newly acquired calm stasis, Celestial Being springs back into action. Led by ace pilot Setsuna F. Seiei, the Gundam Meisters of the group battle the hostile alien forces, teaming up with old rivals to protect the human race from certain doom. -- -- -- Licensor: -- Bandai Entertainment -- Movie - Sep 18, 2010 -- 53,047 7.31
Monster Musume no Iru Nichijou OVA -- -- Lerche -- 2 eps -- Manga -- Comedy Ecchi Fantasy Harem Romance Seinen -- Monster Musume no Iru Nichijou OVA Monster Musume no Iru Nichijou OVA -- During a physical exam, Miia, Centorea, and Mero discover that they have gained too much weight due to Kimihito Kurusu's delicious cooking. To remedy this, Polt offers them first use of her new pool and gym facility before its grand opening. However, it's not all fun and games, as the three girls' competitive spirits start to flare up! -- -- Meanwhile, when Rachnera Arachnera receives a letter from her previous host family, she finds out that they would like to meet with her and apologize for the events that caused her transfer. But, as it turns out, not only do they want to apologize, they want her back as well! When the family's daughter, Ren Kunanzuki, shows up at the front door, the gang must convince her to let Rachnera stay at Kimihito's house. -- -- -- Licensor: -- Sentai Filmworks -- OVA - Nov 12, 2016 -- 83,823 7.17
Monster Musume no Iru Nichijou OVA -- -- Lerche -- 2 eps -- Manga -- Comedy Ecchi Fantasy Harem Romance Seinen -- Monster Musume no Iru Nichijou OVA Monster Musume no Iru Nichijou OVA -- During a physical exam, Miia, Centorea, and Mero discover that they have gained too much weight due to Kimihito Kurusu's delicious cooking. To remedy this, Polt offers them first use of her new pool and gym facility before its grand opening. However, it's not all fun and games, as the three girls' competitive spirits start to flare up! -- -- Meanwhile, when Rachnera Arachnera receives a letter from her previous host family, she finds out that they would like to meet with her and apologize for the events that caused her transfer. But, as it turns out, not only do they want to apologize, they want her back as well! When the family's daughter, Ren Kunanzuki, shows up at the front door, the gang must convince her to let Rachnera stay at Kimihito's house. -- -- OVA - Nov 12, 2016 -- 83,823 7.17
Nagi no Asu kara -- -- P.A. Works -- 26 eps -- Original -- Drama Fantasy Romance -- Nagi no Asu kara Nagi no Asu kara -- Long ago, all humans lived beneath the sea. However, some people preferred the surface and abandoned living underwater permanently. As a consequence, they were stripped of their god-given protection called "Ena" which allowed them to breathe underwater. Over time, the rift between the denizens of the sea and of the surface widened, although contact between the two peoples still existed. -- -- Nagi no Asu kara follows the story of Hikari Sakishima and Manaka Mukaido, along with their childhood friends Chisaki Hiradaira and Kaname Isaki, who are forced to leave the sea and attend a school on the surface. There, the group also meets Tsumugu Kihara, a fellow student and fisherman who loves the sea. -- -- Hikari and his friends' lives are bound to change as they have to deal with the deep-seated hatred and discrimination between the people of sea and of the surface, the storms in their personal lives, as well as an impending tempest which may spell doom for all who dwell on the surface. -- -- -- Licensor: -- NIS America, Inc. -- 482,003 8.06
Narue no Sekai -- -- Studio Live -- 12 eps -- Manga -- Comedy Romance Sci-Fi -- Narue no Sekai Narue no Sekai -- Meet Narue, an adorable schoolgirl with a secret. She's really an alien with powers right out of a sci-fi comic! But growing up is never easy, and sometimes it doesn't help when you're from outer space. Join our spunky heroine as she faces androids, alien invaders, and her first date with the boy next door. It's the sci-fi comedy that's a direct hit to your heart! -- -- (Source: Central Park Media) -- -- Licensor: -- ADV Films, Central Park Media -- 16,491 6.57
No Littering -- -- - -- 1 ep -- Original -- Comedy Horror -- No Littering No Littering -- While enjoying a date in a park, a man carelessly tosses an empty bottle onto the ground. His selfish littering promptly summons an imposing figure wearing a white hockey mask. The gruesome events that follow tell an admonishing tale about the importance of preserving the outdoors and defending the environment from the ugly menace of litter. -- -- ONA - Oct 26, 2012 -- 3,825 3.53
Nozoki Ana -- -- Studio Fantasia -- 1 ep -- Manga -- Comedy Drama Ecchi -- Nozoki Ana Nozoki Ana -- After moving into his new apartment, art school student Tatsuhiko Kido discovers a crack in his wall. When he peeks inside, he makes eye contact with his neighbor, Emiru Ikuno, as she masturbates. He rushes next door to clear the misunderstanding and inform her of the crack, but accidentally trips and falls over her in the process. To make matters even worse, Emiru now has photographic evidence that would plainly depict Kido as a sexual offender. Kido then learns that Emiru has a voyeurism fetish, and is blackmailed into leaving the crack as is. -- -- Unfortunately for Kido, it doesn't stop here! Emiru is also attending the same art school that he is, and he will be seeing her far more than he would like to. Emiru and Kido are set to embark on a unique friendship with wildly erotic potential. -- -- OVA - Feb 28, 2013 -- 42,454 6.50
Oira Uchuu no Tankoufu -- -- Triangle Staff -- 2 eps -- - -- Action Adventure Sci-Fi Shounen Space -- Oira Uchuu no Tankoufu Oira Uchuu no Tankoufu -- In the mid-21st century, mankind has begun the exploration of space, and one company, Planet Catcher Corporation, has pioneered capturing asteroids and comets to mine the resources within them for use on Earth. On one such asteroid, Tortatis, lives 12-year-old Nanbu Ushiwaka - the only child ever to be born in space and survive. -- -- But survival itself is no longer guaranteed - a military satellite triggers a disaster during a operation to capture Halley`s Comet, and Ushiwaka and his fellow colonists must find a way to survive when both their country and their company abandon them. Can they escape before the nuclear reactor on the asteroid melts down? Or are they doomed to die as they lived, among the stars? -- -- (Source: AniDB) -- -- Licensor: -- ADV Films, Discotek Media -- OVA - Nov 11, 1994 -- 1,501 6.31
Ojamajo Doremi Sharp -- -- Toei Animation -- 49 eps -- Original -- Comedy Magic Shoujo -- Ojamajo Doremi Sharp Ojamajo Doremi Sharp -- At the end of the first season, Doremi and her friends all had to give up their witch powers and be normal girls again. This also meant that they couldn't see Majorika, Lala, and the fairies again. The MAHO-Dou was also deserted and the door to the Majokai was locked. -- -- The Queen, having seen all this through her crystal ball, secretly makes it so that Doremi and co. all end up heading into the Majokai again, with the excuse to return Majorika's hair dryer. However they end up stumbling into a garden, and one of the roses reveals a baby! -- -- The Queen tells the girls that they must raise the baby for a whole year. To help them, they receive newer and stronger witch powers than before! The adventure isn't over yet! -- 16,308 7.35
Omamori Himari -- -- Zexcs -- 12 eps -- Manga -- Action Harem Comedy Demons Supernatural Romance Ecchi Fantasy -- Omamori Himari Omamori Himari -- After the death of his parents, Yuuto Amakawa lives a pretty ordinary life in the city. The only problem he has to worry about while attending school alongside Rinko, his next-door neighbor, is his cat allergies. That all changes on his sixteenth birthday, when an Ayakashi—a supernatural creature—attacks him for the sins of his ancestors. Luckily, he is saved by Himari, a mysterious cat-woman with a sword, who explains that Yuuto is the scion of a family of demon-slayers, and she is there to protect him now that the charm that kept him hidden from the supernatural forces of the world has lost its power. -- -- Omamori Himari chronicles Yuuto's dealings with the various forces of the supernatural world, as well as the growing number of women that show up on his doorstep, each with their own dark desires. Will Yuuto be able to adjust to his new "exciting" environment? Or will the ghost of his (ancestor's) past catch up with him? -- 206,221 6.91
Omamori Himari -- -- Zexcs -- 12 eps -- Manga -- Action Harem Comedy Demons Supernatural Romance Ecchi Fantasy -- Omamori Himari Omamori Himari -- After the death of his parents, Yuuto Amakawa lives a pretty ordinary life in the city. The only problem he has to worry about while attending school alongside Rinko, his next-door neighbor, is his cat allergies. That all changes on his sixteenth birthday, when an Ayakashi—a supernatural creature—attacks him for the sins of his ancestors. Luckily, he is saved by Himari, a mysterious cat-woman with a sword, who explains that Yuuto is the scion of a family of demon-slayers, and she is there to protect him now that the charm that kept him hidden from the supernatural forces of the world has lost its power. -- -- Omamori Himari chronicles Yuuto's dealings with the various forces of the supernatural world, as well as the growing number of women that show up on his doorstep, each with their own dark desires. Will Yuuto be able to adjust to his new "exciting" environment? Or will the ghost of his (ancestor's) past catch up with him? -- -- Licensor: -- Funimation -- 206,221 6.91
Onegai☆Twins -- -- Daume -- 12 eps -- Original -- Comedy Drama Harem School Sci-Fi -- Onegai☆Twins Onegai☆Twins -- Maiku Kamishiro's past has always been somewhat of a mystery to him. The only clue he has to who his family might be is an old photograph showing two young children, a boy and a girl, playing in a small pool outside of a blue house. In an attempt to find his family, he moves to this blue house and begins working as a programmer. He's living a comfortable life until the day two very different girls show up at his door, both in possession of the same photograph, and both claiming to be his twin. With no way to prove who is a relative and who is a stranger, Maiku allows both girls to move in with him until they know for sure. -- -- (Source: ANN) -- -- Licensor: -- Bandai Entertainment, Nozomi Entertainment -- TV - Jul 15, 2003 -- 78,787 6.87
Onegai☆Twins -- -- Daume -- 12 eps -- Original -- Comedy Drama Harem School Sci-Fi -- Onegai☆Twins Onegai☆Twins -- Maiku Kamishiro's past has always been somewhat of a mystery to him. The only clue he has to who his family might be is an old photograph showing two young children, a boy and a girl, playing in a small pool outside of a blue house. In an attempt to find his family, he moves to this blue house and begins working as a programmer. He's living a comfortable life until the day two very different girls show up at his door, both in possession of the same photograph, and both claiming to be his twin. With no way to prove who is a relative and who is a stranger, Maiku allows both girls to move in with him until they know for sure. -- -- (Source: ANN) -- TV - Jul 15, 2003 -- 78,787 6.87
Ore no Nounai Sentakushi ga, Gakuen Love Comedy wo Zenryoku de Jama Shiteiru -- -- Diomedéa -- 10 eps -- Light novel -- Harem Comedy Romance School -- Ore no Nounai Sentakushi ga, Gakuen Love Comedy wo Zenryoku de Jama Shiteiru Ore no Nounai Sentakushi ga, Gakuen Love Comedy wo Zenryoku de Jama Shiteiru -- For Kanade Amakusa, life as a high schooler should have been normal, and it would have been—if he wasn't living with the most ridiculous curse imaginable. “Absolute Choice," a system forced upon him by a self-proclaimed god, randomly presents a mental selection of actions that he must act out based on his choice. To add to his dilemma, it tends to occur in the most public of places, and his options never seem to deviate from the rude and crude in nature. -- -- As a result, the helpless boy stresses through each day, fumbling to repair his already tarnished reputation while desperately praying to avoid the next spontaneous episode of Absolute Choice. To his dismay, the one in charge is always one step ahead of him and proceeds to not-so-subtly "choice" him into the lives of several girls at his school. Just when Kanade's school life can’t seem to be doomed any further, a decision that he reluctantly selects on the way home sends a beautiful girl crashing down from the sky, along with the promise of more hysterically hellish choices. -- -- 342,212 7.24
Osananajimi ga Zettai ni Makenai Love Comedy -- -- Doga Kobo -- 12 eps -- Light novel -- Harem Comedy Romance School -- Osananajimi ga Zettai ni Makenai Love Comedy Osananajimi ga Zettai ni Makenai Love Comedy -- My childhood friend Shida Kuroha seems to have feelings for me. She lives next door, and is small and cute. With an outgoing character, she's the caring Onee-san type, this being one of her greatest strengths. -- -- ...But, I already have my first love, the beautiful idol of our school, and the award-winning author, Kachi Shirokusa! Thinking about it rationally, I should have no chances with her, but, while walking home from school, she only talks to me, with a smile even! I might actually have a chance, don't you think?! -- -- Or so I thought, but then I heard that Shirokusa already has a boyfriend, and my life took a turn for the worse. I want to die. Why is it not me?! Even though she was my first love... As I was drowning in despair and depression, Kuroha whispered. -- -- —If it's that tough for you, then how about we get revenge? The best revenge ever, that is~ -- -- (Source: Novel Updates, edited) -- 93,230 7.22
Otome Game no Hametsu Flag shika Nai Akuyaku Reijou ni Tensei shiteshimatta... -- -- SILVER LINK. -- 12 eps -- Light novel -- Harem Comedy Drama Romance Fantasy School Shoujo -- Otome Game no Hametsu Flag shika Nai Akuyaku Reijou ni Tensei shiteshimatta... Otome Game no Hametsu Flag shika Nai Akuyaku Reijou ni Tensei shiteshimatta... -- Most people would prefer being the protagonist of a world full of adventure, be it in a game or in another world. But, unfortunately, a certain girl is not so lucky. Regaining the memories of her past life, she realizes that she was reborn in the world of Fortune Lover—one of the games she used to play. -- -- Unfortunately, the character she was reincarnated into—Katarina Claes—is the game's main antagonist, who faces utter doom in every ending. Using her extensive knowledge of the game, she takes it upon herself to escape from the chains of this accursed destiny. -- -- However, this will not be an easy feat, especially since she needs to be cautious as to not set off death flags that may speed up the impending doom she is trying to avoid. Even so, to make a change that will affect the lives of everyone around her, she strives—not as the heroine—but as the villainess. -- -- 258,252 7.49
Ouran Koukou Host Club -- -- Bones -- 26 eps -- Manga -- Comedy Harem Romance School Shoujo -- Ouran Koukou Host Club Ouran Koukou Host Club -- Haruhi Fujioka is a bright scholarship candidate with no rank or title to speak of—a rare species at Ouran Academy, an elite school for students of high pedigree. When she opens the door to Music Room #3 hoping to find a quiet place to study, Haruhi unexpectedly stumbles upon the Host Club. Led by the princely Tamaki Suou, the club—whose other members include the "Shadow King" Kyouya Ootori; the mischievous Hitachiin twins, Kaoru and Hikaru; the childlike Mitsukuni Haninozuka, also known as "Honey"; and his strong protector Takashi "Mori" Morinozuka—is where handsome boys with too much time on their hands entertain the girls in the academy. -- -- In a frantic attempt to remove herself from the hosts, Haruhi ends up breaking a vase worth eight million yen and is forced into becoming the eccentric group's general errand boy to repay her enormous debt. However, thanks to her convincingly masculine appearance, her naturally genial disposition toward girls, and fascinating commoner status, she is soon promoted to full-time male host. And before long, Haruhi is plunged into a glitzy whirlwind of elaborate cosplays, rich food, and exciting shenanigans that only the immensely wealthy Host Club can pull off. -- -- -- Licensor: -- Funimation -- 867,552 8.19
Overlord III -- -- Madhouse -- 13 eps -- Light novel -- Action Magic Fantasy Game Supernatural -- Overlord III Overlord III -- Following the horrific assault on the Re-Estize capital city, the Guardians of the Great Tomb of Nazarick return home to their master Ainz Ooal Gown. After months of laying the groundwork, they are finally ready to set their plans of world domination into action. -- -- As Ainz's war machine gathers strength, the rest of the world keeps moving. The remote Carne Village, which Ainz once saved from certain doom, continues to prosper despite the many threats on its doorstep. And in the northeastern Baharuth Empire, a certain Bloody Emperor sets his sights on the rising power of Nazarick. -- -- Blood is shed, heroes fall, and nations rise. Can anyone, or anything, challenge the supreme power of Ainz Ooal Gown? -- -- -- Licensor: -- Funimation -- 583,077 7.93
Owari no Seraph -- -- Wit Studio -- 12 eps -- Manga -- Action Military Supernatural Drama Vampire Shounen -- Owari no Seraph Owari no Seraph -- With the appearance of a mysterious virus that kills everyone above the age of 13, mankind becomes enslaved by previously hidden, power-hungry vampires who emerge in order to subjugate society with the promise of protecting the survivors, in exchange for donations of their blood. -- -- Among these survivors are Yuuichirou and Mikaela Hyakuya, two young boys who are taken captive from an orphanage, along with other children whom they consider family. Discontent with being treated like livestock under the vampires' cruel reign, Mikaela hatches a rebellious escape plan that is ultimately doomed to fail. The only survivor to come out on the other side is Yuuichirou, who is found by the Moon Demon Company, a military unit dedicated to exterminating the vampires in Japan. -- -- Many years later, now a member of the Japanese Imperial Demon Army, Yuuichirou is determined to take revenge on the creatures that slaughtered his family, but at what cost? -- -- Owari no Seraph is a post-apocalyptic supernatural shounen anime that follows a young man's search for retribution, all the while battling for friendship and loyalty against seemingly impossible odds. -- -- -- Licensor: -- Funimation -- 938,604 7.49
Pianoman -- -- Echoes -- 1 ep -- Original -- Music Demons Psychological Fantasy -- Pianoman Pianoman -- The still, white space expands as far as the eye can see. A man who's lost his memory awakens. An enormous door stands before him, and there's an old temple in the distance. The building seems to be calling to him, and the man approaches it. There's an old piano there. The moment he touches it, horrifying memories return to him. Who is this man, really? And what is the truth of this space...? -- -- (Source: YouTube) -- ONA - Jan 17, 2020 -- 697 6.44
Pita Ten -- -- Madhouse -- 26 eps -- Manga -- Comedy Fantasy Kids Romance School Shounen -- Pita Ten Pita Ten -- Kotaro was pretty much supposed to be your average boy, worried about the pressures of education while enjoying a simple life with his friends. Much to his despair, he one day finds the overly cheerful Misha at his door, asking to be friends out of nowhere. Even more shocking is that Misha is an apprentice angel, yet she does more bad then good. Along with Kotaro's school friends Takashi and Koboshi and the so called devil Shia (once again being able to do more good then bad), the group of friends spend their days getting into all sorts of adventures and troubles. Based on the manga by Koge-Donbo. -- 20,665 6.94
Pita Ten -- -- Madhouse -- 26 eps -- Manga -- Comedy Fantasy Kids Romance School Shounen -- Pita Ten Pita Ten -- Kotaro was pretty much supposed to be your average boy, worried about the pressures of education while enjoying a simple life with his friends. Much to his despair, he one day finds the overly cheerful Misha at his door, asking to be friends out of nowhere. Even more shocking is that Misha is an apprentice angel, yet she does more bad then good. Along with Kotaro's school friends Takashi and Koboshi and the so called devil Shia (once again being able to do more good then bad), the group of friends spend their days getting into all sorts of adventures and troubles. Based on the manga by Koge-Donbo. -- -- Licensor: -- Nozomi Entertainment -- 20,665 6.94
Pokemon Best Wishes! Season 2: Episode N -- -- OLM -- 14 eps -- Game -- Action Adventure Comedy Kids Fantasy -- Pokemon Best Wishes! Season 2: Episode N Pokemon Best Wishes! Season 2: Episode N -- In this new series, Satoshi, Pikachu and friends start a new journey towards the "White Ruins." There, they meet the young "N", who can hear the voices from Pokémon's hearts... The door of truth leading to an Utopia for Pokémon and humans now lies open! -- -- (Source: AniDB) -- -- Licensor: -- The Pokemon Company International -- 33,114 6.67
Punch Line -- -- MAPPA -- 12 eps -- Original -- Comedy Ecchi Sci-Fi Super Power Supernatural -- Punch Line Punch Line -- After escaping a bus hijacking with the help of masked superhero Strange Juice, Yuuta Iridatsu finds his soul separated from his body and in the care of a perverse cat spirit, Chiranosuke. As a spirit, Yuuta wanders around his residence, the Korai House, aiming to regain his body and observe the other residents: Meika Daihatsu, a genius inventor; Mikatan Narugino, a cheerful idol; Ito Hikiotani, a shut-in NEET; and Rabura Chichibu, a spiritual medium. After catching a glimpse of Narugino's undergarments, Chiranosuke reveals to Yuuta that he becomes exponentially stronger upon seeing panties. However, if he sees another pair while he is still a spirit, his power will cause an asteroid to crash into the earth, ending the world and killing his friends. -- -- Punch Line follows Yuuta as he unravels the mysteries surrounding Korai House, its residents, and a villainous organization attempting to end the world. Will Yuuta be able to save everyone, or will the ever-present threat of panties result in their doom? -- -- 191,872 6.98
Punch Line -- -- MAPPA -- 12 eps -- Original -- Comedy Ecchi Sci-Fi Super Power Supernatural -- Punch Line Punch Line -- After escaping a bus hijacking with the help of masked superhero Strange Juice, Yuuta Iridatsu finds his soul separated from his body and in the care of a perverse cat spirit, Chiranosuke. As a spirit, Yuuta wanders around his residence, the Korai House, aiming to regain his body and observe the other residents: Meika Daihatsu, a genius inventor; Mikatan Narugino, a cheerful idol; Ito Hikiotani, a shut-in NEET; and Rabura Chichibu, a spiritual medium. After catching a glimpse of Narugino's undergarments, Chiranosuke reveals to Yuuta that he becomes exponentially stronger upon seeing panties. However, if he sees another pair while he is still a spirit, his power will cause an asteroid to crash into the earth, ending the world and killing his friends. -- -- Punch Line follows Yuuta as he unravels the mysteries surrounding Korai House, its residents, and a villainous organization attempting to end the world. Will Yuuta be able to save everyone, or will the ever-present threat of panties result in their doom? -- -- -- Licensor: -- Sentai Filmworks -- 191,872 6.98
Queen's Blade: Grimoire -- -- Arms, Asread -- 2 eps -- Other -- Action Adventure Ecchi Fantasy -- Queen's Blade: Grimoire Queen's Blade: Grimoire -- The story takes place after the wandering warrior Leina's championship has ended. The royal court's magician Alicia uses black magic and opens a doorway to another dimension. From that door, a rabbit lures Alicia into another dimension called Melfairland. Melfairland is holding a tournament of its own to award out a Queen's Blade, and Alicia enters the tournament in order to find a way to return to her own world. -- -- (Source: ANN) -- OVA - Jan 29, 2016 -- 9,209 6.17
Queen's Blade: Rurou no Senshi -- -- Arms -- 12 eps -- Other -- Action Adventure Ecchi Fantasy -- Queen's Blade: Rurou no Senshi Queen's Blade: Rurou no Senshi -- In a land where a queen is chosen every few years solely by winning a tournament, there can be no short supply of formidable opponents. For one woman warrior however, an early defeat clearly shows her that she is lacking in experience though she may be bountiful in body. -- -- Fortunately, while defeat could spell one's doom, her life is saved by a powerful stranger. But unfortunately for this savior, less-than-pure motives and shrewd family members mean her reward is a prison cell. Her release is prompt when the unseasoned warrior she saved, tired of her current lifestyle of nobility, sets off to prove herself. -- -- (Source: Media Blasters) -- -- Licensor: -- Media Blasters -- TV - Apr 2, 2009 -- 80,249 6.17
Renai Boukun -- -- EMT Squared -- 12 eps -- Web manga -- Harem Comedy Supernatural Romance Ecchi School -- Renai Boukun Renai Boukun -- When a strange girl named Guri comes knocking at Seiji Aino's door, he quickly finds himself thrust into a world of romantic troubles. Claiming that she will die if he doesn't kiss someone within 24 hours, Guri's pleas of desperation are misunderstood as pleas for love, leading Seiji to kiss the cute stranger that came barging into his house. In actuality, it turns out that this cosplaying cupid is the wielder of a Kiss Note, in which any pairing of names she writes will kiss and become a couple. Guri explains that she misspelt and accidentally wrote Seiji's name while indulging in her yaoi fantasies, but because she had yet to pair him with anyone, their kiss was meaningless. Even worse, Guri reveals that if Seiji is not coupled with anyone soon, not only will she die, but Seiji will remain a virgin for eternity! -- -- Eager to escape his fate, Seiji sets his sights on the beautiful and popular Akane Hiyama. But after Akane hears that he kissed Guri, she reveals the obsessive and psychopathic feelings that she holds for the unfortunate boy and proceeds to viciously attack them. In the ensuing confusion, Guri is able to pair Seiji with Akane in the Kiss Note, temporarily saving Seiji from any further bodily harm. But to complicate matters, Guri's newfound feelings lead her to also pair the two of them with herself. Just when the situation could not get any more convoluted, this new coupling with Guri has turned Seiji and Akane into temporary angels, forcing them into assisting the cupid with her work of pairing humans, lest they be cast into hell. With all semblance of normality snatched from his life, Seiji gets to work at matchmaking with these eccentric girls by his side. -- -- 278,587 6.68
Renai Boukun -- -- EMT Squared -- 12 eps -- Web manga -- Harem Comedy Supernatural Romance Ecchi School -- Renai Boukun Renai Boukun -- When a strange girl named Guri comes knocking at Seiji Aino's door, he quickly finds himself thrust into a world of romantic troubles. Claiming that she will die if he doesn't kiss someone within 24 hours, Guri's pleas of desperation are misunderstood as pleas for love, leading Seiji to kiss the cute stranger that came barging into his house. In actuality, it turns out that this cosplaying cupid is the wielder of a Kiss Note, in which any pairing of names she writes will kiss and become a couple. Guri explains that she misspelt and accidentally wrote Seiji's name while indulging in her yaoi fantasies, but because she had yet to pair him with anyone, their kiss was meaningless. Even worse, Guri reveals that if Seiji is not coupled with anyone soon, not only will she die, but Seiji will remain a virgin for eternity! -- -- Eager to escape his fate, Seiji sets his sights on the beautiful and popular Akane Hiyama. But after Akane hears that he kissed Guri, she reveals the obsessive and psychopathic feelings that she holds for the unfortunate boy and proceeds to viciously attack them. In the ensuing confusion, Guri is able to pair Seiji with Akane in the Kiss Note, temporarily saving Seiji from any further bodily harm. But to complicate matters, Guri's newfound feelings lead her to also pair the two of them with herself. Just when the situation could not get any more convoluted, this new coupling with Guri has turned Seiji and Akane into temporary angels, forcing them into assisting the cupid with her work of pairing humans, lest they be cast into hell. With all semblance of normality snatched from his life, Seiji gets to work at matchmaking with these eccentric girls by his side. -- -- -- Licensor: -- Funimation -- 278,587 6.68
Ristorante Paradiso -- -- David Production -- 11 eps -- Manga -- Drama Josei Romance Slice of Life -- Ristorante Paradiso Ristorante Paradiso -- When Nicoletta was a little girl, her mother, Olga, abandoned her and ran off to Rome to remarry. Now, 15 years later and a young woman, she travels to Rome with the intention of ruining her mother's life. She tracks Olga down to a restaurant called Casetta dell'Orso, but the second Nicoletta steps through its door, everything changes. It's a peculiar place staffed entirely by mature gentlemen wearing spectacles, and like their clientele, she is helpless against their wise smiles and warm voices. Before Nicoletta realizes it, her plans for vengeance start to fade, and she's swept up in the sweet romance of everyday Italian life. -- -- (Source: Right Stuf) -- -- Licensor: -- Nozomi Entertainment -- 37,997 7.36
Ryuuou no Oshigoto! -- -- Project No.9 -- 12 eps -- Light novel -- Comedy Game Slice of Life -- Ryuuou no Oshigoto! Ryuuou no Oshigoto! -- Shogi, a Japanese game similar to chess, is one of the most popular board games in the country, played by everyone from children to the elderly. Some players are talented enough to take the game to a professional level. The title of Ryuuou, meaning "the dragon king," is only awarded to the person who reaches the pinnacle of competitive shogi. -- -- Yaichi Kuzuryuu has just become the youngest Ryuuou after winning the grand championship. However, the shogi community is unwelcoming to his victory, some even calling him the worst Ryuuou in history. Moreover, he forgets about the agreement he made with Ai Hinatsuru, a little girl he promised to coach if he won. After she shows up at his doorstep, he reluctantly agrees to uphold his promise and makes Ai his disciple. -- -- Together, they aim to improve and exceed the limits of their shogi prowess: Ai, to unlock her hidden talents; Yaichi, to prove to the world that he deserves his accomplishments. -- -- 140,877 6.90
Sakura Tsuushin -- -- Shaft -- 12 eps -- Manga -- Comedy Drama Romance Slice of Life -- Sakura Tsuushin Sakura Tsuushin -- A Keio University (one of the top three colleges in Japan) exam candidate, Touma Inaba, is interupted when a cute young girl, Urara Kasuga, arrives at his hotel room door. She later turns out to be his cousin who he barely remembers from his childhood. Urara, who had felt something special for him (an other-than-cousinly-love), invites Touma to live with her since he has no place to stay other than the hotel room. Before taking the test, Touma meets Meiko Yotsuba, a beautiful, sophisticated woman also trying to get into Keio. Meiko gets into Keio but Touma does not, due to a cold Urara had given him shortly before. Although he did not make it, he pretends he does to earn the respect of Meiko. Touma is caught up in a love triangle with Urara and Meiko, while struggling to keep Meiko believing he's really a Keio student and still be there for Urara at the same time. -- -- (Source: ANN) -- -- Licensor: -- ADV Films -- OVA - May 21, 1997 -- 11,614 6.20
Sankarea OVA -- -- Studio Deen -- 2 eps -- Manga -- Comedy Ecchi Horror Romance Shounen Supernatural -- Sankarea OVA Sankarea OVA -- Two OVA episodes are bundled as DVDs with each of volumes 6 and 7 of the manga. -- -- The first OVA is a prequel story written by the manga's author. Before the beginning of the main story, Rea and Chihiro have already met at a certain place: an outdoor hot-spring bath. -- -- The second OVA takes place after the series (effectively episode 14). The Furuya family finds a mysterious young girl hiding under the household temple. -- OVA - Jun 8, 2012 -- 92,528 7.24
Shin Megami Tensei Devil Children: Light & Dark -- -- Actas -- 52 eps -- - -- Action Kids Adventure Fantasy Magic Game Supernatural Demons Sci-Fi -- Shin Megami Tensei Devil Children: Light & Dark Shin Megami Tensei Devil Children: Light & Dark -- A series based off of the Shin Megami Tensei Devil Children: Light & Dark games (known as DemiKids in the U.S.). -- -- The year is 200X. Jin, Akira and Lena are three child hood friends who like mysterious things. One day in the library, along with the mysterious transfer student Ami, they find the "Akuma Compendium". They chanted an incantation in the book and, to their surprise, devils appeared. Ami then told Jin and Akira that they are the Devil Children that will decide the fate of the world. She hands them their Devil Risers. The group then pass through the "Door of Time" to the land of Valhalla where they fight an evil ruler known as Imperius who plans on conquering all of the world. The Nakama of Jin is Rand, a Sol Lion, and Akira's is Gale, a Hylon. -- -- (Source: Wikipedia.org) -- TV - Oct 5, 2002 -- 1,484 6.37
Shinshaku Sengoku Eiyuu Densetsu: Sanada Juu Yuushi -- -- T.P.O -- 1 ep -- - -- Historical Military -- Shinshaku Sengoku Eiyuu Densetsu: Sanada Juu Yuushi Shinshaku Sengoku Eiyuu Densetsu: Sanada Juu Yuushi -- In the Fifth Year of the Keicho era, the Tokugawa clan sought to solidify their control of Japan. Hidetada Tokugawa has come to the doorsteps of Ueda Castle with the intentions of having the Sanada clan open its doors to him. But the Sanada and their retainers have other plans... -- -- (Source: ANN) -- Special - Jan 29, 2005 -- 819 6.00
Shinshaku Sengoku Eiyuu Densetsu: Sanada Juu Yuushi The Animation -- -- G&G Entertainment, Group TAC -- 12 eps -- - -- Action Comedy Historical Military Samurai -- Shinshaku Sengoku Eiyuu Densetsu: Sanada Juu Yuushi The Animation Shinshaku Sengoku Eiyuu Densetsu: Sanada Juu Yuushi The Animation -- In the Fifth Year of the Keicho era, the Tokugawa clan sought to solidify their control of Japan. Hidetada Tokugawa has come to the doorsteps of Ueda Castle with the intentions of having the Sanada clan open its doors to him. But the Sanada and their retainers have other plans... -- -- (Source: ANN) -- TV - May 7, 2005 -- 1,467 6.06
Shirokuma Cafe -- -- Studio Pierrot -- 50 eps -- Manga -- Slice of Life Comedy Josei -- Shirokuma Cafe Shirokuma Cafe -- Situated near the local zoo and owned by the charismatic polar bear Shirokuma, Shirokuma Cafe is a popular spot for animals and humans alike, allowing them to sit back and relax after a hard day of work. Whether it's a cold beverage or the latest item on his menu, Shirokuma finds joy in being able to serve his customers, often striking up conversations about various subjects. -- -- Together with the sarcastic Penguin and the clumsy Panda, they form an odd trio who get themselves caught up in all sorts of misadventures with their other friends such as Grizzly, a bar owner, and Sasako, a human who works at the cafe. From dealing with unrequited love, outdoor camping trips, karaoke sessions, and even the secret to brewing delicious coffee, there's always something bound to be happening in Shirokuma Cafe! -- -- 77,445 7.93
Shironeko Project: Zero Chronicle -- -- Project No.9 -- 12 eps -- Game -- Action Adventure Magic Fantasy -- Shironeko Project: Zero Chronicle Shironeko Project: Zero Chronicle -- The world is divided into two kingdoms: the Kingdom of White, which floats in the heavens and is ruled by their queen Iris, and the Kingdom of Black, which stands upon desolate land below and houses the King of Darkness as its ruler. As of late, forces of evil have amassed great power, posing a threat to the entire world. Being the main representative of the Light, it is Iris' duty to maintain the balance of the world and fight off the darkness in her kingdom. -- -- Meanwhile in the Kingdom of Black, rampaging monsters annihilate a certain boy's village, leaving him the sole survivor. As he grieves in hopelessness, an armored man named Skeer notices the child and comforts him. Soon after, Skeer recognizes the boy's potential to change the kingdom's status quo and makes him his heir before passing away. The boy then vows to become the Prince of Darkness—the one who will replace the King—to bring the world back to its rightful path. -- -- As Iris and Prince of Darkness each challenge the impending doom the world faces in their own respective ways, their destinies will converge with each other, and perhaps, their bond will decide the fate of the world. -- -- -- Licensor: -- Funimation -- 63,136 5.29
Shuffle! -- -- Asread -- 24 eps -- Visual novel -- Harem Comedy Drama Magic Romance Ecchi Fantasy School Seinen -- Shuffle! Shuffle! -- In present times, Gods and Demons coexist together with Humans after the door between each of these worlds had opened. Tsuchimi Rin is a normal young high school student attending Verbena Academy, spending his days living peacefully with his childhood friend Kaede. Unexpectedly, one day the King of Gods, the King of Demons and their families move into be Rin's next door neighbors. Apparently the daughter of the Gods, Sia, and the daughter of the demons, Nerine, are both deeply in love with Rin after having met him in the past. Along with his playful friendship with upperclassmen Asa and his encounter with the silent but cute Primula, Rin has much on his hands dealing with the affections of each of these girls. Based on the eroge by Navel. -- 244,675 7.08
Shuffle! -- -- Asread -- 24 eps -- Visual novel -- Harem Comedy Drama Magic Romance Ecchi Fantasy School Seinen -- Shuffle! Shuffle! -- In present times, Gods and Demons coexist together with Humans after the door between each of these worlds had opened. Tsuchimi Rin is a normal young high school student attending Verbena Academy, spending his days living peacefully with his childhood friend Kaede. Unexpectedly, one day the King of Gods, the King of Demons and their families move into be Rin's next door neighbors. Apparently the daughter of the Gods, Sia, and the daughter of the demons, Nerine, are both deeply in love with Rin after having met him in the past. Along with his playful friendship with upperclassmen Asa and his encounter with the silent but cute Primula, Rin has much on his hands dealing with the affections of each of these girls. Based on the eroge by Navel. -- -- Licensor: -- Funimation -- 244,675 7.08
Sin: The Movie -- -- Phoenix Entertainment -- 1 ep -- Game -- Action Sci-Fi Horror Police Supernatural -- Sin: The Movie Sin: The Movie -- In Sin, Blade must unravel a series of mysterious kidnappings. As he delves into the city's merciless underworld, an elaborate mystery unfold; at is heart, the SinTEK corporation and its leader, the ruthless and beautiful Elexis Sinclair. A Brilliant biochemist, Sinclair will stop at nothing to achieve her goal: a plan that could force the next step of human evolution-or spell doom for mankind. -- -- (Source: ANN) -- -- Licensor: -- ADV Films -- OVA - Oct 24, 2000 -- 4,550 5.15
Slayers Gorgeous -- -- J.C.Staff -- 1 ep -- Light novel -- Adventure Comedy Fantasy Magic Supernatural -- Slayers Gorgeous Slayers Gorgeous -- Sorceresses Lina Inverse and Naga the Serpent are enjoying a meal in a villiage when the residents suddenly retreat indoors and two armies - one of men and one of a young girl and a tribe of dragons. Although the ruler of the town originally tries to convince Lina that this is because of a dark legacy, in truth the dragon army is led by his daughter and their battles are over her allowance. Lina agrees to help the ruler while Naga joins his daughter, Marlene. -- -- (Source: ANN) -- Movie - Aug 1, 1998 -- 16,918 7.33
Slayers Premium -- -- Hal Film Maker -- 1 ep -- Light novel -- Adventure Comedy Fantasy Magic Shounen -- Slayers Premium Slayers Premium -- Lina and Gourry travel to a seaside town named Acassi, where octopus tentacle is a delicacy. However, the octopus meat carries a curse that dooms the eater to only speak Takogo (octopus language). Amelia, Zelgadiss, and Xelloss all show up, and the main four characters (Lina, Gourry, Ameria, Zelgadiss) get cursed. The octopi enlist the power of a mazoku to get rid of the humans once and for all. The white sorceress Ruma must learn the cure to the curse from her long-lost master in order to save the town. -- -- (Source: ANN) -- -- Licensor: -- ADV Films -- Movie - Dec 22, 2001 -- 17,282 7.20
Slayers Premium -- -- Hal Film Maker -- 1 ep -- Light novel -- Adventure Comedy Fantasy Magic Shounen -- Slayers Premium Slayers Premium -- Lina and Gourry travel to a seaside town named Acassi, where octopus tentacle is a delicacy. However, the octopus meat carries a curse that dooms the eater to only speak Takogo (octopus language). Amelia, Zelgadiss, and Xelloss all show up, and the main four characters (Lina, Gourry, Ameria, Zelgadiss) get cursed. The octopi enlist the power of a mazoku to get rid of the humans once and for all. The white sorceress Ruma must learn the cure to the curse from her long-lost master in order to save the town. -- -- (Source: ANN) -- Movie - Dec 22, 2001 -- 17,282 7.20
Sora no Otoshimono: Project Pink -- -- AIC ASTA -- 1 ep -- Manga -- Sci-Fi Harem Comedy Supernatural Ecchi Shounen -- Sora no Otoshimono: Project Pink Sora no Otoshimono: Project Pink -- The gang goes to an indoor swimming pool for some fun in the sun. As expected, all hell breaks loose when Tomoki goes on one of his perverted missions. -- -- Meanwhile, Nymph is having some issues with the loss of her master and considers asking Tomoki to be her replacement master. -- -- This episode was not aired on TV because it was deemed too dangerous... -- -- Licensor: -- Funimation -- OVA - Sep 9, 2010 -- 95,920 7.42
Sora no Otoshimono: Project Pink -- -- AIC ASTA -- 1 ep -- Manga -- Sci-Fi Harem Comedy Supernatural Ecchi Shounen -- Sora no Otoshimono: Project Pink Sora no Otoshimono: Project Pink -- The gang goes to an indoor swimming pool for some fun in the sun. As expected, all hell breaks loose when Tomoki goes on one of his perverted missions. -- -- Meanwhile, Nymph is having some issues with the loss of her master and considers asking Tomoki to be her replacement master. -- -- This episode was not aired on TV because it was deemed too dangerous... -- OVA - Sep 9, 2010 -- 95,920 7.42
So Ra No Wo To Specials -- -- A-1 Pictures -- 2 eps -- Original -- Military Music Sci-Fi Slice of Life -- So Ra No Wo To Specials So Ra No Wo To Specials -- Two extra episodes included in the Blu-ray and DVD volumes 4 and 7 of "Sora no Woto". -- -- The first, episode 7.5, takes place during the series. Felicia proposes a mock battle between the maidens after Kanata sees Rio opening the door to the distillery. If Kanata can win, they'll tell her the truth about the secret room. However, things get out of hand when alcohol gets involved! -- -- The second, episode 13, takes place after the series ends. One of the local children asks Kanata what her dream is. Unable to answer, Kanata talks to the other characters about their dreams and goals. -- Special - Jun 23, 2010 -- 24,074 7.54
Soukihei MD Geist -- -- Zero-G Room -- 1 ep -- Original -- Action Military Sci-Fi Mecha -- Soukihei MD Geist Soukihei MD Geist -- In the distant future, mankind has colonized other planets in the universe. While many planets lived in peace, the planet Jerra has been ravaged by decades of war. Geist is an M.D.S. (Most Dangerous Soldier), an enhanced human with unsurpassed combat capabilities and an insatiable lust for battle. Because of his uncontrollable nature, Geist is cryogenically frozen and locked in a satellite. Several years later, the satellite crashes and Geist wakes up from his sleep to engage in another war. This time, to help the army stop the planet's central computer from activating a doomsday device that will lead to total annihilation of all life on Jerra. -- -- (Source: ANN) -- -- Licensor: -- ADV Films, Central Park Media -- OVA - May 21, 1986 -- 13,229 5.32
Suzuka -- -- Studio Comet -- 26 eps -- Manga -- Sports Drama Romance Shounen -- Suzuka Suzuka -- Yamato Akitsuki travels to Tokyo alone to study in one of the high schools located within the area. He lives in with his aunt who operates a public bath solely for the ladies in the local district and begins his normal high-school life. One day, he chances upon a girl in school and is immediately mesmerized by her beauty. He is shocked when he realizes later that the girl, Suzuka, is actually living next door to him. From then on, Yamato's ordinary life begins to change little by little. -- -- (Source: ANN) -- -- Licensor: -- Funimation -- TV - Jul 7, 2005 -- 101,503 7.22
Suzuka -- -- Studio Comet -- 26 eps -- Manga -- Sports Drama Romance Shounen -- Suzuka Suzuka -- Yamato Akitsuki travels to Tokyo alone to study in one of the high schools located within the area. He lives in with his aunt who operates a public bath solely for the ladies in the local district and begins his normal high-school life. One day, he chances upon a girl in school and is immediately mesmerized by her beauty. He is shocked when he realizes later that the girl, Suzuka, is actually living next door to him. From then on, Yamato's ordinary life begins to change little by little. -- -- (Source: ANN) -- TV - Jul 7, 2005 -- 101,503 7.22
Tenkuu Shinpan -- -- Zero-G -- 12 eps -- Manga -- Action Mystery Horror -- Tenkuu Shinpan Tenkuu Shinpan -- Upon witnessing a man's head cracked open with an axe, 16-year-old Yuri Honjou trembles in fear and confusion as she flees from the masked assailant, only to find out she's trapped in an abandoned building where every door is mysteriously locked. Desperately searching for a way out, Yuri runs to the rooftop, but a world with no signs of life stands before her, surrounded by high-rise buildings. Though filled with despair, once she learns that her brother is also in this strange place, Yuri is determined to find him and escape. -- -- However, she soon finds that there are more masked murderers in the area, anxious to terrorize their newfound victims and satiate their sickest desires, leaving Yuri to question if they will be able to make it out alive. -- -- ONA - Feb 25, 2021 -- 104,271 6.82
Tensei shitara Slime Datta Ken OVA -- -- 8bit -- 5 eps -- Manga -- Action Adventure Comedy Demons Magic Fantasy -- Tensei shitara Slime Datta Ken OVA Tensei shitara Slime Datta Ken OVA -- The episode bundled with the 13th volume is about the Sumo competition that held at Tempest for the first time, suggested by Rimuru. -- -- The three-part OVA bundled with the 14th, 15th, and 16th manga volumes is an original trilogy written by Fuse. -- -- Rimuru has been teaching Shizue's students at Ingracia Kingdom's Freedom Academy. The time has come for the school's annual outdoor training event, where the students will test their combat skills in the field. Rimuru is determined to win the competition and take home the prize money, but he is challenged by Jeff, an honorary teacher who sees Rimuru as a rival. The competition is underway when suddenly an unexpected enemy appears! -- -- (Source: MAL News & ANN) -- OVA - Jul 9, 2019 -- 136,788 7.46
Tomie -- -- Studio Deen -- 2 eps -- Manga -- Drama Horror Josei Supernatural -- Tomie Tomie -- Memories, both good and bad, suffuse the high school experience. Whether it's hanging out with friends or cramming for tests, everyone has something they will remember from that time in their lives. At a certain high school, one class is faced with an event that can cause people to look back on their high school days in sadness: the death of a student. -- -- The deceased is not just any student—she's Tomie Kawakami, a popular girl with an almost otherworldly beauty. Her death was particularly gruesome: her body was dismembered and the pieces scattered. As the class tries to make sense of the situation, they are shocked when a familiar voice calls out to them from the doorway, apologizing for being late. -- -- With raven hair and a beauty mark under her left eye, this girl is the spitting image of their murdered classmate. But she can't actually be Tomie, right? -- -- Special - Apr 27, 2018 -- 19,452 5.97
Touch -- -- Gallop, Group TAC, Studio Junio -- 101 eps -- Manga -- Sports Romance School Drama Slice of Life Shounen -- Touch Touch -- The story centers around three characters—Uesugi Kazuya, his twin older brother Tatsuya, and Asakura Minami. Kazuya is the darling of his town as he's talented, hardworking, and the ace pitcher for his middle school baseball team. Tatsuya is a hopeless slacker who's been living the life of giving up the spotlight to Kazuya, despite the fact that he may be more gifted than him. Minami is the beautiful childhood girlfriend and for all intents, sister from next door who treats both of them as equals. Society largely assumes Kazuya and Minami will become the perfect couple, including Tatsuya. Yet as time progresses, Tatsuya grows to realize that he's willing to sacrifice anything for the sake of his brother, except at the expense of giving up Minami to Kazuya. And thus the story is told of Tatsuya trying to prove himself over his established younger brother, how it affects the relationship between the three, and both brothers' attempts to make Minami's lifelong dreams come true. -- 27,856 8.02
Uchuu Koukyoushi Maetel: Ginga Tetsudou 999 Gaiden -- -- Azeta Pictures -- 13 eps -- - -- Sci-Fi Space Drama -- Uchuu Koukyoushi Maetel: Ginga Tetsudou 999 Gaiden Uchuu Koukyoushi Maetel: Ginga Tetsudou 999 Gaiden -- Maetel abandoned her mother and her home planet, the doomed and frozen La Metal, where people must become cyborgs to survive. When she is beckoned to return, her options seem slim: follow her mother's path (and with it a robot mind and the contempt of all humans), or run away and fight with humans against the machines. Yet, she is not without comrades and defenders. If she can accept the friendship of beings of metal who desire peace, and oppose those who think being made of flesh and blood is enough to make one human, she may still have a chance to find her own path. -- -- (Source: Anime-Planet) -- TV - Aug 6, 2004 -- 3,724 6.69
Uchuu Senkan Yamato -- -- Group TAC -- 26 eps -- Original -- Action Adventure Drama Military Sci-Fi Space -- Uchuu Senkan Yamato Uchuu Senkan Yamato -- In the year 2199, Earth is a mere shell of its former glory after a vicious bombardment by the Gamilas Empire. The inhabitants have been forced underground to escape the irradiated surface, but the deadly radiation inches closer and closer to the retreating population. With only one year before complete and utter extermination, time is fast running out and hope is in short supply. -- -- So far, any attempt to escape or retaliate has been instantly annihilated by the alien empire—until an emergency transmission from the planet Iscandar in a neighboring galaxy offers a glimmer of hope to save the doomed planet. Covertly, Earth's Self Defense Force constructs a faster than light engine for a journey to Iscandar. Armed with new weapons and a determined crew of fearless navy men, the World War II era battleship Yamato is reborn as Space Battleship Yamato. She and her crew set out on a perilous journey across the stars to save their home and the entire human race. -- -- -- Licensor: -- Voyager Entertainment -- 21,846 7.58
Üks Uks -- -- - -- 1 ep -- - -- Dementia -- Üks Uks Üks Uks -- Opening one's inner doors of conflict is the key to finding harmony. -- -- An independent film by Yonesho Maya, which won the Yuri Norstein Award music prize at the Laputa Animation Festival. -- Movie - ??? ??, 2003 -- 193 N/A -- -- Screw -- -- - -- 1 ep -- Original -- Dementia -- Screw Screw -- Film by Takashi Ito. -- Movie - ??? ??, 1982 -- 190 5.24
VS Knight Lamune & 40 Fresh -- -- Production Reed -- 6 eps -- Original -- Adventure Comedy Ecchi Mecha Sci-Fi Space -- VS Knight Lamune & 40 Fresh VS Knight Lamune & 40 Fresh -- To save the galaxy from impending doom, Cacao and Parfait are sent on a mission through time and space to retrieve the Fourth Warrior, Lamunes. -- -- Unfortunately, Cacao and Parfait discover Lamunes at the helm of the marauding Giga Genos invasion fleet. World by world, Lamunes is determined to bring the entire galaxy under his tyrannical heel. With the help of a plicky orphan, it's up to Cacao and Parfait to stop Lamunes from taking over the world. -- -- Licensor: -- Discotek Media -- OVA - May 21, 1997 -- 2,180 5.68
Wolf's Rain -- -- Bones -- 26 eps -- Original -- Action Adventure Drama Fantasy Mystery Sci-Fi -- Wolf's Rain Wolf's Rain -- In a dying world, there exists an ancient legend: when the world ends, the gateway to paradise will be opened. This utopia is the sole salvation for the remnants of life in this barren land, but the legend also dictates that only wolves can find their way to this mythical realm. Though long thought to be extinct, wolves still exist and live amongst humans, disguising themselves through elaborate illusions. -- -- A lone wolf named Kiba finds himself drawn by an intoxicating scent to Freeze City, an impoverished town under the rule of the callous Lord Orkham. Here, Kiba discovers that wolves Hige, Tsume, and Toboe have been drawn in by the same aroma. By following the fragrance of "Lunar Flowers," said to be the key to opening the door to their ideal world, the wolves set off on a journey across desolate landscapes and crumbling cities to find their legendary promised land. However, they are not the only ones seeking paradise, and those with more sinister intentions will do anything in their power to reach it first. -- -- 277,381 7.82
Wolf's Rain -- -- Bones -- 26 eps -- Original -- Action Adventure Drama Fantasy Mystery Sci-Fi -- Wolf's Rain Wolf's Rain -- In a dying world, there exists an ancient legend: when the world ends, the gateway to paradise will be opened. This utopia is the sole salvation for the remnants of life in this barren land, but the legend also dictates that only wolves can find their way to this mythical realm. Though long thought to be extinct, wolves still exist and live amongst humans, disguising themselves through elaborate illusions. -- -- A lone wolf named Kiba finds himself drawn by an intoxicating scent to Freeze City, an impoverished town under the rule of the callous Lord Orkham. Here, Kiba discovers that wolves Hige, Tsume, and Toboe have been drawn in by the same aroma. By following the fragrance of "Lunar Flowers," said to be the key to opening the door to their ideal world, the wolves set off on a journey across desolate landscapes and crumbling cities to find their legendary promised land. However, they are not the only ones seeking paradise, and those with more sinister intentions will do anything in their power to reach it first. -- -- -- Licensor: -- Bandai Entertainment, Funimation -- 277,381 7.82
Yama no Susume -- -- 8bit -- 12 eps -- Manga -- Adventure Slice of Life Comedy -- Yama no Susume Yama no Susume -- As a child, Aoi Yukimura adored mountains and was passionate about climbing. However, a playground accident has since left her afraid of heights, turning her toward indoor hobbies. Unfortunately, now a shy and timid first-year high school student, Aoi has become so absorbed in these pastimes that she can barely socialise with others, leaving her practically friendless. It’s only when she runs into the lively Hinata Kuraue, an old friend from her climbing days, that things start to change. -- -- Impulsive and high-spirited, Hinata insists on having Aoi join her in all sorts of climbing activities. Though reluctant at first, Aoi quickly finds that her time with Hinata brings back fond memories of their childhood and soon decides to start climbing again. As the return to her past hobby starts to bring her out of her shell, Aoi finds herself gaining close friends, taking on new challenges, and continuing to find her own encouragement to climb. -- -- 62,796 6.82
Yama no Susume: Kabe tte Kowakunai no? -- -- 8bit -- 1 ep -- Manga -- Comedy Slice of Life -- Yama no Susume: Kabe tte Kowakunai no? Yama no Susume: Kabe tte Kowakunai no? -- Aoi Yukimura and her friends decide to take on a new challenge: indoor rock climbing! However, the sight of the wall flusters Aoi, who frets over its height and complexity. Fortunately, Kaede Saitou is there to explain the rules of indoor climbing, inspiring the girls to give it a try themselves. Though the wall may seem intimidating and insurmountable, Aoi finds that with a little help from her friends, she may be able to overcome this challenge. -- -- Special - May 24, 2013 -- 17,182 6.74
Yama no Susume: Third Season -- -- 8bit -- 13 eps -- Manga -- Adventure Comedy Slice of Life -- Yama no Susume: Third Season Yama no Susume: Third Season -- Aoi and Hinata are childhood friends. Aoi prefers staying indoors and is afraid of heights, whereas Hinata is outgoing and loves mountaineering. They both decide to climb a mountain in order to see a sunrise they saw together when they were younger. -- -- In the coming third season, they enjoy hiking beautiful mountains with colored leaves and the story gets even more colorful when they become friends with local school girls!! -- -- (Source: Yomiuri TV Enterprise) -- 17,080 7.56
Yami Shibai 7 -- -- DRAWIZ, ILCA -- 13 eps -- Original -- Dementia Horror Supernatural -- Yami Shibai 7 Yami Shibai 7 -- A rusted door opens to a decrepit apartment filled with darkness. Inside, the masked Storyteller waits to spin more twisted tales of horror, inviting all to listen. -- -- In one story, a woman is tormented by her past sins; in another, a man visits a chilling art exhibit, where things quickly go awry when he ignores the warnings regarding taking photographs. That is not all, though—an unsuspecting woman hears strange noises from her veranda, but when her boyfriend investigates, he receives the shock of his life; a lady receives a frantic call from her sister, who begs her to come to a phone booth, but when she arrives, she realizes that things are not as they appear; and a man looks for one of his belongings in his little sister's room, only to soon discover that a malevolent presence lives there. The Storyteller is all too eager to share these tales, which will no doubt shock and terrify his audience. -- -- 12,990 5.93
Yu☆Gi☆Oh!: Sevens -- -- Bridge -- ? eps -- Card game -- Action Game Fantasy Shounen -- Yu☆Gi☆Oh!: Sevens Yu☆Gi☆Oh!: Sevens -- In the ever-growing world of Duel Monsters, as duelists improve their skills and rise up the ranks, duels become increasingly complex. By adhering to strict rules, in addition to using and learning proven strategies, one can develop into a strong duelist. However, as a boy who loves inventions and discovering new possibilities, elementary school student Yuuga Oudou finds the current way of dueling predictable and rigid—in other words, boring. -- -- Thus, he aims to craft a new path in dueling with his exhilarating new invention: Rush Duels. His ambition soon catches the attention of Tatsuhisa Kamijou, a fellow elementary school student, who brings him to a mysterious place in an attempt to discover the potential of the new system. -- -- While Yuuga aims to implement Rush Duels as the new dueling standard and overthrow the conventions of the game, he opens the door to his ultimate goal—to make dueling exciting again. -- -- 12,476 5.39
Yu☆Gi☆Oh! Zexal -- -- Gallop -- 73 eps -- Manga -- Action Game Fantasy Shounen -- Yu☆Gi☆Oh! Zexal Yu☆Gi☆Oh! Zexal -- In the bustling and futuristic city of Heartland, a young boy named Yuuma Tsukumo has a dream that everyone his age wants to achieve—earning the title of the greatest duelist! Sadly, due to his lackluster dueling skills, this dream is far from achievable. But when the school bully, Ryouga "Shark" Kamishiro, splits the key given to him by his father into two pieces, he inadvertently sets Yuuma on a collision course with his dream. -- -- Retaining one half of the key, Yuuma begins a duel with Shark, but soon realizes that his inexperienced skills are no match for him. In a sudden turn of events, Yuuma's key repairs itself, and the "Door of Destiny'' appears before him. Using the key to open it, Yuuma is greeted by an alien by the name of Astral—a being only he can see. -- -- The bewildered Yuuma soon learns that his memories have been divided into 100 "Number Cards," all of which he must retrieve. However, he is also not the only one looking for them. Bombarded by these revelations, Yuuma, alongside Astral, must defend the world from the upcoming threats that loom over Heartland City—regardless of any divine intervention that may occur. -- -- -- Licensor: -- 4Kids Entertainment, Konami -- TV - Apr 11, 2011 -- 57,016 6.34
Yumeria -- -- Studio Deen -- 12 eps -- Visual novel -- Action Comedy Ecchi Harem Super Power -- Yumeria Yumeria -- On his 16th birthday, Tomokazu Mikuri had a realistic dream where he sees a girl battling a giant floating monstrosity. When he wakes up, he is surprised that the girl is actually sleeping next to him... Whenever he sleeps from now on, he ends up back at the dream world, and more and more people that he knows keep showing up there too. He finds out from a mysterious masked woman in the dream world named Silk that they are fighting against one named Faydoom, and he is the one who provides the powers to those girls so that they can fight these monsters. And so it goes... -- -- (Source: ANN) -- -- Licensor: -- ADV Films, Sentai Filmworks -- 25,182 6.10
Yuru Yuri Nachuyachumi! -- -- TYO Animations -- 1 ep -- Manga -- Comedy Shoujo Ai Slice of Life -- Yuru Yuri Nachuyachumi! Yuru Yuri Nachuyachumi! -- Even during summer break, the Amusement Club lives up to its name! When Akari Akaza, Kyouko Toshinou, Chinatsu Yoshikawa, and Yui Funami find a camping tent, they decide to put it to good use by spending the weekend outside in the mountains. When some student council members catch wind of this, they are invited to come along as well. -- -- After a very long journey, the group arrives at their destination and is ready to make the most of their trip. They engage in classic camping activities, such as outdoor cooking and tests of courage, and finish it all off with a visit to the hot springs. An extravagant trip like this doesn't happen every day, but the Amusement Club is sure to savor each moment. -- -- OVA - Feb 18, 2015 -- 61,094 7.87
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13 Flavours of Doom
13 (The Doors album)
18Doors
1966 European Indoor Games
1966 European Indoor Games Men's 1500 metres
1966 European Indoor Games Men's 3000 metres
1966 European Indoor Games Men's 400 metres
1966 European Indoor Games Men's 4 320 metres relay
1966 European Indoor Games Men's 60 metres
1966 European Indoor Games Men's 60 metres hurdles
1966 European Indoor Games Men's 800 metres
1966 European Indoor Games Men's high jump
1966 European Indoor Games Men's long jump
1966 European Indoor Games Men's medley relay
1966 European Indoor Games Men's pole vault
1966 European Indoor Games Men's shot put
1966 European Indoor Games Men's triple jump
1966 European Indoor Games Women's 400 metres
1966 European Indoor Games Women's 4 160 metres relay
1966 European Indoor Games Women's 60 metres
1966 European Indoor Games Women's 60 metres hurdles
1966 European Indoor Games Women's 800 metres
1966 European Indoor Games Women's high jump
1966 European Indoor Games Women's long jump
1966 European Indoor Games Women's shot put
1967 European Indoor Games
1967 European Indoor Games Men's 1500 metres
1967 European Indoor Games Men's 3000 metres
1967 European Indoor Games Men's 3 1000 metres relay
1967 European Indoor Games Men's 400 metres
1967 European Indoor Games Men's 4 300 metres relay
1967 European Indoor Games Men's 50 metres
1967 European Indoor Games Men's 50 metres hurdles
1967 European Indoor Games Men's 800 metres
1967 European Indoor Games Men's high jump
1967 European Indoor Games Men's long jump
1967 European Indoor Games Men's medley relay
1967 European Indoor Games Men's pole vault
1967 European Indoor Games Men's shot put
1967 European Indoor Games Men's triple jump
1967 European Indoor Games Women's 400 metres
1967 European Indoor Games Women's 4 150 metres relay
1967 European Indoor Games Women's 50 metres
1967 European Indoor Games Women's 50 metres hurdles
1967 European Indoor Games Women's 800 metres
1967 European Indoor Games Women's high jump
1967 European Indoor Games Women's long jump
1967 European Indoor Games Women's medley relay
1967 European Indoor Games Women's shot put
1968 European Indoor Games
1968 European Indoor Games Men's 1500 metres
1968 European Indoor Games Men's 3000 metres
1968 European Indoor Games Men's 3 1000 metres relay
1968 European Indoor Games Men's 400 metres
1968 European Indoor Games Men's 4 364 metres relay
1968 European Indoor Games Men's 50 metres
1968 European Indoor Games Men's 50 metres hurdles
1968 European Indoor Games Men's 800 metres
1968 European Indoor Games Men's high jump
1968 European Indoor Games Men's long jump
1968 European Indoor Games Men's medley relay
1968 European Indoor Games Men's pole vault
1968 European Indoor Games Men's shot put
1968 European Indoor Games Men's triple jump
1968 European Indoor Games Women's 400 metres
1968 European Indoor Games Women's 4 182 metres relay
1968 European Indoor Games Women's 50 metres
1968 European Indoor Games Women's 50 metres hurdles
1968 European Indoor Games Women's 800 metres
1968 European Indoor Games Women's high jump
1968 European Indoor Games Women's long jump
1968 European Indoor Games Women's medley relay
1968 European Indoor Games Women's shot put
1968 U.S. Professional Indoor Singles
1969 European Indoor Games
1969 European Indoor Games Men's 1500 metres
1969 European Indoor Games Men's 3000 metres
1969 European Indoor Games Men's 3 1000 metres relay
1969 European Indoor Games Men's 400 metres
1969 European Indoor Games Men's 4 390 metres relay
1969 European Indoor Games Men's 50 metres
1969 European Indoor Games Men's 50 metres hurdles
1969 European Indoor Games Men's 800 metres
1969 European Indoor Games Men's high jump
1969 European Indoor Games Men's long jump
1969 European Indoor Games Men's medley relay
1969 European Indoor Games Men's pole vault
1969 European Indoor Games Men's shot put
1969 European Indoor Games Men's triple jump
1969 European Indoor Games Women's 400 metres
1969 European Indoor Games Women's 4 195 metres relay
1969 European Indoor Games Women's 50 metres
1969 European Indoor Games Women's 50 metres hurdles
1969 European Indoor Games Women's 800 metres
1969 European Indoor Games Women's high jump
1969 European Indoor Games Women's long jump
1969 European Indoor Games Women's medley relay
1969 European Indoor Games Women's shot put
1969 U.S. Professional Indoor Doubles
1969 U.S. Professional Indoor Singles
1970 U.S. Professional Indoor Doubles
1970 U.S. Professional Indoor Singles
1971 U.S. Professional Indoor Men's Singles
1972 Rotterdam Indoors Doubles
1972 Rotterdam Indoors Singles
1972 U.S. Professional Indoor Doubles
1972 U.S. Professional Indoor Singles
1973 USLTA Indoor Circuit
1973 U.S. Professional Indoor Doubles
1973 U.S. Professional Indoor Singles
1974 U.S. Professional Indoor
1974 U.S. Professional Indoor Doubles
1974 U.S. Professional Indoor Singles
1975 Custom Credit Indoor Tennis Tournament Doubles
1975 Custom Credit Indoor Tennis Tournament Singles
1975 NASL Indoor tournament
1975 U.S. Pro Indoor
1975 U.S. Pro Indoor Doubles
1975 U.S. Pro Indoor Singles
1976 NASL Indoor tournament
1976 U.S. Pro Indoor Doubles
1976 U.S. Pro Indoor Singles
1977 U.S. Pro Indoor Doubles
1977 U.S. Pro Indoor Singles
1978 U.S. Pro Indoor Doubles
1978 U.S. Pro Indoor Singles
1979 NASL Budweiser Indoor Soccer Invitational
1979 U.S. Pro Indoor Doubles
1979 U.S. Pro Indoor Singles
1980 U.S. Pro Indoor Doubles
1980 U.S. Pro Indoor Singles
1981 U.S. Pro Indoor Doubles
1981 U.S. Pro Indoor Singles
1982 U.S. Pro Indoor Doubles
1982 U.S. Pro Indoor Singles
1983 NASL Grand Prix of Indoor Soccer
1983 US Indoors
1983 U.S. Pro Indoor Doubles
1983 U.S. Pro Indoor Singles
1984 Tokyo Indoor Doubles
1984 Tokyo Indoor Singles
1984 U.S. Pro Indoor
1984 U.S. Pro Indoor Doubles
1984 U.S. Pro Indoor Singles
1985 Ebel U.S. Pro Indoor
1985 Ebel U.S. Pro Indoor Doubles
1985 Ebel U.S. Pro Indoor Singles
1985 IAAF World Indoor Games
1985 IAAF World Indoor Games Men's 1500 metres
1985 IAAF World Indoor Games Men's 200 metres
1985 IAAF World Indoor Games Men's 3000 metres
1985 IAAF World Indoor Games Men's 400 metres
1985 IAAF World Indoor Games Men's 5000 metres walk
1985 IAAF World Indoor Games Men's 60 metres
1985 IAAF World Indoor Games Men's 60 metres hurdles
1985 IAAF World Indoor Games Men's 800 metres
1985 IAAF World Indoor Games Men's high jump
1985 IAAF World Indoor Games Men's long jump
1985 IAAF World Indoor Games Men's pole vault
1985 IAAF World Indoor Games Men's shot put
1985 IAAF World Indoor Games Men's triple jump
1985 IAAF World Indoor Games Women's 1500 metres
1985 IAAF World Indoor Games Women's 200 metres
1985 IAAF World Indoor Games Women's 3000 metres
1985 IAAF World Indoor Games Women's 3000 metres walk
1985 IAAF World Indoor Games Women's 400 metres
1985 IAAF World Indoor Games Women's 60 metres
1985 IAAF World Indoor Games Women's 60 metres hurdles
1985 IAAF World Indoor Games Women's 800 metres
1985 IAAF World Indoor Games Women's high jump
1985 IAAF World Indoor Games Women's long jump
1985 IAAF World Indoor Games Women's shot put
1985 Milan Indoor Singles
1985 Tokyo Indoor Doubles
1985 Tokyo Indoor Singles
1985 Toronto Indoor Doubles
1985 Toronto Indoor Singles
1986 Ebel U.S. Pro Indoor Doubles
1986 Ebel U.S. Pro Indoor Singles
1986 Milan Indoor Singles
1986 Tokyo Indoor Doubles
1986 Tokyo Indoor Singles
1986 Toronto Indoor
1986 Toronto Indoor Doubles
1986 Toronto Indoor Singles
1987 Ebel U.S. Pro Indoor Doubles
1987 Ebel U.S. Pro Indoor Singles
1987 Tokyo Indoor Doubles
1987 Tokyo Indoor Singles
1988 Ebel U.S. Pro Indoor Doubles
1988 Ebel U.S. Pro Indoor Singles
1988 European Indoors Doubles
1988 European Indoors Singles
1988 Tokyo Indoor Doubles
1988 Tokyo Indoor Singles
1988 Volvo U.S. National Indoor Doubles
1988 Volvo U.S. National Indoor Singles
1989 Ebel U.S. Pro Indoor Doubles
1989 Ebel U.S. Pro Indoor Singles
1989 Stella Artois Indoor Doubles
1989 Stella Artois Indoor Singles
1989 Swiss Indoors Doubles
1989 Swiss Indoors Singles
1989 Tokyo Indoor Doubles
1989 Tokyo Indoor Singles
1989 Volvo U.S. National Indoor Doubles
1989 Volvo U.S. National Indoor Singles
1990 Ebel U.S. Pro Indoor
1990 Ebel U.S. Pro Indoor Doubles
1990 Ebel U.S. Pro Indoor Singles
1990 Stella Artois Indoor Doubles
1990 Stella Artois Indoor Singles
1990 Tokyo Indoor Doubles
1990 Tokyo Indoor Singles
1990 Volvo U.S. National Indoor Doubles
1990 Volvo U.S. National Indoor Singles
199192 USISL indoor
1991 Tokyo Indoor Doubles
1991 Tokyo Indoor Singles
1991 U.S. Pro Indoor
1991 U.S. Pro Indoor Doubles
1991 U.S. Pro Indoor Singles
199293 USISL indoor
1992 Muratti Time Indoor Doubles
1992 Muratti Time Indoor Singles
1992 Swiss Indoors Doubles
1992 Swiss Indoors Singles
1992 Tokyo Indoor Doubles
1992 Tokyo Indoor Singles
1992 U.S. Pro Indoor
1992 U.S. Pro Indoor Doubles
1992 U.S. Pro Indoor Singles
199394 USISL indoor
1993 Comcast U.S. Indoor
1993 Comcast U.S. Indoor Doubles
1993 Comcast U.S. Indoor Singles
1993 Tokyo Indoor Doubles
1993 Tokyo Indoor Singles
199495 USISL indoor
1994 Comcast U.S. Indoor Doubles
1994 Comcast U.S. Indoor Singles
1994 European Indoors Doubles
1994 European Indoors Singles
1994 IPB Czech Indoor Doubles
1994 IPB Czech Indoor Singles
1994 Milan Indoor Singles
1994 Muratti Time Indoor
1994 Stuttgart Indoor
1994 Swiss Indoors
1994 Tokyo Indoor Doubles
1994 Tokyo Indoor Singles
199596 USISL indoor
1995 Comcast U.S. Indoor Doubles
1995 Comcast U.S. Indoor Singles
1995 Davidoff Swiss Indoors Doubles
1995 Davidoff Swiss Indoors Singles
1995 European Indoors Doubles
1995 European Indoors Singles
1995 IPB Czech Indoor Doubles
1995 IPB Czech Indoor Singles
1995 Muratti Time Indoor Doubles
1995 Muratti Time Indoor Singles
1995 Tokyo Indoor Doubles
1995 Tokyo Indoor Singles
1996 Comcast U.S. Indoor
1996 Comcast U.S. Indoor Doubles
1996 Comcast U.S. Indoor Singles
1996 Croatian Indoors
1996 Croatian Indoors Doubles
1996 Croatian Indoors Singles
1996 Davidoff Swiss Indoors Doubles
1996 Davidoff Swiss Indoors Singles
1996 European Indoors
1996 European Indoors Doubles
1996 European Indoors Singles
1996 IPB Czech Indoor
1996 IPB Czech Indoor Doubles
1996 IPB Czech Indoor Singles
1996 Italian Indoor
1996 Italian Indoor Doubles
1996 Italian Indoor Singles
1997 Croatian Indoors
1997 Croatian Indoors Doubles
1997 Croatian Indoors Singles
1997 Davidoff Swiss Indoors Doubles
1997 Davidoff Swiss Indoors Singles
1997 European Indoors
1997 European Indoors Doubles
1997 European Indoors Singles
1997 Italian Indoor Doubles
1997 Italian Indoor Singles
19982 Barbaradoore
1998 Croatian Indoors Doubles
1998 Croatian Indoors Singles
1998 Davidoff Swiss Indoors Doubles
1998 Davidoff Swiss Indoors Singles
1998 IPB Czech Indoor Doubles
1998 IPB Czech Indoor Singles
1999 Davidoff Swiss Indoors Doubles
1999 Davidoff Swiss Indoors Singles
1999 Dwars door Belgi
1999 Eurotel Slovak Indoor
1999 Eurotel Slovak Indoor Doubles
1999 Eurotel Slovak Indoor Singles
2000 Davidoff Swiss Indoors Doubles
2000 Davidoff Swiss Indoors Singles
2000 EuroTel Slovak Indoor Doubles
2000 EuroTel Slovak Indoor Singles
2001 Davidoff Swiss Indoors Doubles
2001 Davidoff Swiss Indoors Singles
2001 Milan Indoor
2001 Milan Indoor Doubles
2001 Milan Indoor Singles
2002 Davidoff Swiss Indoors Doubles
2002 Davidoff Swiss Indoors Singles
2002 Milan Indoor
2002 Milan Indoor Doubles
2002 Milan Indoor Singles
2003 Breil Milano Indoor
2003 Breil Milano Indoor Doubles
2003 Breil Milano Indoor Singles
2003 Davidoff Swiss Indoors Doubles
2003 Davidoff Swiss Indoors Singles
2003 IAAF World Outdoor Meetings
2003 Men's Indoor Hockey World Cup
2004 Davidoff Swiss Indoors Doubles
2004 Davidoff Swiss Indoors Singles
2004 IAAF World Outdoor Meetings
2004 Indesit ATP Milan Indoor Doubles
2004 Indesit ATP Milan Indoor Singles
2004 Milan Indoor
2005 Asian Indoor Games
2005 Davidoff Swiss Indoors Doubles
2005 Davidoff Swiss Indoors Singles
2005 IAAF World Outdoor Meetings
2005 Milan Indoor
2005 Milan Indoor Singles
2006 Davidoff Swiss Indoors Doubles
2006 Davidoff Swiss Indoors Singles
2006 PBZ Zagreb Indoors Doubles
2006 PBZ Zagreb Indoors Singles
2007 Asian Indoor Games
2007 Davidoff Swiss Indoors Doubles
2007 Davidoff Swiss Indoors Singles
2007 PBZ Zagreb Indoors Doubles
2007 PBZ Zagreb Indoors Singles
200809 Copa America (indoor)
2008 Davidoff Swiss Indoors Doubles
2008 Davidoff Swiss Indoors Singles
2008 PBZ Zagreb Indoors Doubles
2008 PBZ Zagreb Indoors Singles
2009 Asian Indoor Games
2009 ATP Salzburg Indoors Doubles
2009 ATP Salzburg Indoors Singles
2009 BH Telecom Indoors Doubles
2009 BH Telecom Indoors Singles
2009 Davidoff Swiss Indoors Doubles
2009 Davidoff Swiss Indoors Singles
2009 KGHM Dialog Polish Indoors
2009 KGHM Dialog Polish Indoors Doubles
2009 KGHM Dialog Polish Indoors Singles
2009 PBZ Zagreb Indoors Doubles
2009 PBZ Zagreb Indoors Singles
2010 ATP Salzburg Indoors Doubles
2010 ATP Salzburg Indoors Singles
2010 BH Telecom Indoors Doubles
2010 BH Telecom Indoors Singles
2010 PBZ Zagreb Indoors Doubles
2010 PBZ Zagreb Indoors Singles
2010 Swiss Indoors
2010 Swiss Indoors Doubles
2010 Swiss Indoors Singles
2011 ATP Salzburg Indoors Doubles
2011 ATP Salzburg Indoors Singles
2011 BH Telecom Indoors Doubles
2011 BH Telecom Indoors Singles
2011 Davidoff Swiss Indoors Singles Qualifying
2011 PBZ Zagreb Indoors Doubles
2011 PBZ Zagreb Indoors Singles
2011 PBZ Zagreb Indoors Singles Qualifying
2011 Swiss Indoors
2011 Swiss Indoors Doubles
2011 Swiss Indoors Singles
2012 BH Telecom Indoors Doubles
2012 BH Telecom Indoors Singles
2012 PBZ Zagreb Indoors Doubles
2012 PBZ Zagreb Indoors Singles
2012 Swiss Indoors
2012 Swiss Indoors Doubles
2012 Swiss Indoors Singles
2013 Asian Indoor and Martial Arts Games
2013 BH Telecom Indoors Doubles
2013 BH Telecom Indoors Singles
2013 PBZ Zagreb Indoors Doubles
2013 PBZ Zagreb Indoors Singles
2013 Swiss Indoors Doubles
2013 Swiss Indoors Singles
2014 PBZ Zagreb Indoors Doubles
2014 PBZ Zagreb Indoors Singles
2014 Swiss Indoors Doubles
2014 Swiss Indoors Singles
2015 PBZ Zagreb Indoors Doubles
2015 PBZ Zagreb Indoors Singles
2015 Swiss Indoors Doubles
2015 Swiss Indoors Singles
2016 IAAF World Indoor Tour
2016 Men's EuroHockey Indoor Club Champions Cup
2016 Outdoor Women's Classic
2016 Swiss Indoors Doubles
2016 Swiss Indoors Singles
2017 Asian Indoor and Martial Arts Games
2017 Men's African Hockey Indoor Cup of Nations
2017 Swiss Indoors Doubles
2017 Swiss Indoors Singles
2018 Dwars door WestVlaanderen
2018 Gander Outdoors 400 (Dover)
2018 Swiss Indoors Doubles
2018 Swiss Indoors Singles
2019 NASCAR Gander Outdoors Truck Series
2019 Swiss Indoors Doubles
2019 Swiss Indoors Singles
2020 Bett1Hulks Indoors
2020 Bett1Hulks Indoors Doubles
2020 Bett1Hulks Indoors Singles
2020 NASCAR Gander RV & Outdoors Truck Series
2021 Asian Indoor and Martial Arts Games
2022 Men's FIH Indoor Hockey World Cup
2022 Women's FIH Indoor Hockey World Cup
23 skidoo
23 skidoo (phrase)
2,6-dihydroxypseudooxynicotine hydrolase
3Doodler
3 Doors Down
3 Doors Down (album)
3 Doors Down discography
6-Hydroxypseudooxynicotine dehydrogenase
Aadel Kardooni
Aa Neram Alppa Dooram
Aaron Doornekamp
Abdool Razack Mohamed
Abdool Samad
Abdullah Al-Doori
Abdulrazek al-Nadoori
Aboriginal Shire of Doomadgee
Abraham Ossei Aidooh
Abraham Owusu Baidoo
Abraham van der Doort
Absolutely Live (The Doors album)
Academy Sports + Outdoors
A Collection (The Doors album)
Acoustic EP (3 Doors Down EP)
Active Life: Outdoor Challenge
A Day with Doodles
Adoor
Adoor Bhasi
Adoor Bhavani
Adoor Gopalakrishnan
A Door into Ocean
Adoor Pankajam
Adriaan Theodoor Peperzak
Adventurer at the Door
Aerobic gymnastics at the 2005 Asian Indoor Games
Aerobic gymnastics at the Asian Indoor and Martial Arts Games
Afo Dodoo
Afsar Maudoodi
Agaath Doorgeest
Agadoo
A Girl at My Door
AGOVV Apeldoorn
AHL Outdoor Classic
Air door
Akalabeth: World of Doom
Akashadoothu
Akhiyaan Toh Door Jayen Naa
Akhtar Jadoon
Alexander Doolan
Algodoo
Al-Hudood SC
Alicyclobacillus disulfidooxidans
Alison Doody
Alive Behind the Green Door
Aloha, Scooby-Doo!
A.L. "Doodle" Owens
Ama Ata Aidoo
Ama Naidoo
America's Great Outdoors Initiative
American Outdoor Brands, Inc.
Amsterdam-Zuidoost
AndersonDoosing Farm
Andrea Budoov
Andrew Muldoon
An Evening with Elmore & Gwendolyn Putts, the Neighbors Next Door
Angel Deradoorian
Angledool
Ann Dooley
Annelies Van Doorslaer
Annie Dookhan
Annita van Doorn
Anthem for Doomed Youth
Anthems for Doomed Youth
Anthems for Doomed Youth (The High Dials album)
Anthony Doob
Antonio Londoo
Anvil of Doom
Anyone for Doomsday?
Apache Hadoop
Apeldoorn
Apollon Patras Indoor Hall
A Pup Named Scooby-Doo
Ardooie
Arlington Outdoor Lab
Arthur Thomas Doodson
Ash-e doogh
Ashgabat Indoor Tennis Arena
Ashgabat Main Indoor Arena
Asian Indoor and Martial Arts Games
Asian Indoor Games
Astral Doors
At My Front Door
ATP Salzburg Indoors
At the Death House Door
At the Devil's Door
At the Door
At the Old Stage Door
At the Stage Door
Automatic door
A Wind in the Door
A Wolf at the Door (film)
A World Next Door to Yours
Azadi Indoor Stadium
Babumoshai Bandookbaaz
Back door
Backdoor (computing)
Backdoor (film)
Back Door (jazz trio)
Back Door Man
Backdoor progression
Back Door Slam EP
Back Door to Hell
Backdoor.Win32.Seed
Back to the Door
Bad Boy Johnny and the Prophets of Doom
Badi Dooooor Se Aaye Hai
Badoo
Badoon
Bae Doona
Bailey Doogan
Baldoon Castle
Ballindooley
Ballindoon Friary
Bamboo Brook Outdoor Education Center
Bandook
Bangarang (Doomtree song)
Bardoovo
Barn Door Hills
Barndoor skate
Barn door tracker
Bar Next Door at La Lanterna di Vittorio
Bas van Dooren
BBS door
B. D. (Doonesbury)
Bdood
Beabadoobee
Beatriz Londoo Soto
Beaulieu, Doorwerth Castle
Beautiful Doom
Beautiful Door
Be Cool, Scooby-Doo!
Before the Door Pictures
Behind Closed Doors
Behind Closed Doors (1961 film)
Behind Closed Doors (Maria Solheim album)
Behind Closed Doors (Peter Andre song)
Behind closed doors (sport)
Behind Locked Doors (1991 film)
Behind the Door (film)
Behind the Green Door
Behind the Red Door (The Americans)
Behind the Trap Door
Beijing National Indoor Stadium
Believe It (PartyNextDoor and Rihanna song)
Be Like That (3 Doors Down song)
Bells of Doom
Benjamin Doolittle
Ben McAdoo
Bernward Doors
Best of The Doobie Brothers Live
Best of The Doobies
Best of The Doobies Volume II
Beulah Thumbadoo
Bev Doolittle
Beverley Naidoo
Beyond the Door
Beyond the Door (1974 film)
Beyond the Door (1982 film)
Beyond the Door (album)
Beyond the Door III
Beyond the Magic Door
Bhai Dooj
Bharatiya Khet Mazdoor Union
Bharatiya Mazdoor Sangh
Bidoon (social class)
Big Bad Voodoo Daddy
Bill Doolin
Bill Jordan (outdoorsman)
Billy Doolan
Bindoon, Western Australia
Birmingham Indoor Grand Prix
Bittersweet (Hoodoo Gurus song)
Black Doom
Blacks Outdoor Retail
Blower door
Bobby Nunn (doo-wop musician)
Bob McAdoo
Bologna Indoor
Bologna Outdoor
Bolton Robots of Doom
Bondoola, Queensland
Bonnie Doon
Bonnie Doon, Edmonton
Bonnie Doon Shopping Centre
Bonnie Doon stop
Bonny Doon
Bonny Doon, California
Bonny Doon Village Airport
Bonny Doon Vineyard
Bonzo Dog Doo-Dah Band
Boondooma
Boondooma Dam
Bop Doo-Wopp
Bouncer (doorman)
Boy's Next Door
Boy Next Door
Boy Next Door (album)
Break the Spell (Voodoo Glow Skulls album)
Brian Cladoosby
Brian Dooher
Brian Dooley
Brigadoon
Brigadoon (disambiguation)
Brigadoon: Marin & Melan
Brigadoon (The Ancestors album)
Brig o' Doon
Bristow Muldoon
Bronte Dooley
Brotherhood (The Doobie Brothers album)
Brother Voodoo
Bruce Dooland
Brutal Doom
Buck Rogers: Countdown to Doomsday
Build a better mousetrap, and the world will beat a path to your door
Bundoora, Victoria
Bungadoo
Bureau of Outdoor Recreation
Burradoo, New South Wales
Bus doors
Bustin' Down the Door
Butterfly doors
Butt-Ugly Martians: Zoom or Doom
Byndoor
By the False Door
Cabela's Outdoor Adventures
Cabela's Outdoor Adventures (2005 video game)
Cairo Stadium Indoor Halls Complex
Cal Dooley
Cambusdoon New Ground
Cameron Indoor Stadium
Camp Doogs
Canvas Outdoor Museum Show
Capital Indoor Stadium
Cardoon
Car door
Carolina Correa Londoo
Carrara Indoor Stadium
Carrick, Cumnock and Doon Valley (UK Parliament constituency)
Castle of Doom
Castle of Doom Studios
Catamount Outdoor Family Center
CBS Outdoor
Cellar door (disambiguation)
Cellar Door: Terminus ut Exordium
Chalking the door
Chandrabindoo (band)
Chania Kladissos Indoor Hall
Charles Doolittle
Charles Doolittle Walcott
Charles Van Doorselaer
Chashme Baddoor
Chashme Baddoor (2013 film)
Chashme Baddoor (TV series)
Check the Store Next Door
Cheez Doodles
Chess at the 2007 Asian Indoor Games
Chess at the 2009 Asian Indoor Games
Chess with the Doomsday Machine
Chinese wedding door games
Cho Doo-soon case
Cho Hyun-doo
Choi Doo-ho
Chris Doohan
Christian Open Door Church
Chun Doo-hwan
Church of the Open Door
Clear Channel Outdoor
Cliffs of Dooneen
Closed Door
Closed Door (1939 film)
Close the Door
Close the Door campaign
Close the Door (song)
Close the Last Door
Cock a doodle doo
Codename: Kids Next Door
Codename: Kids Next Door Operation: S.O.D.A.
Codename: Kids Next Door Operation: V.I.D.E.O.G.A.M.E.
Co Hoogedoorn
College of Engineering, Adoor
Coming Up for Air (Davy Knowles and Back Door Slam album)
Communist Mazdoor Kissan Party
Confluence Outdoor
Confucius Lives Next Door
Conservation and restoration of outdoor artworks
Conservation and restoration of outdoor bronze objects
Coomandook
Coomera Indoor Sports Centre
Coondoo
Copa America (indoor)
Cotswold Outdoor
Count Dooku
Countdown to Doom
Countdown to doomsday
Countdown to Doomsday (1966 film)
Countdown to Doomsday (2006 film)
Cumnock and Doon Valley
C. William Doody
Cycles (The Doobie Brothers album)
Cycling at the 2005 Asian Indoor Games
Cycling at the 2007 Asian Indoor Games
Dacadoo
Da Doo Ron Ron
Daggaraga Dooranga
Daho-Doo language
Daisy Outdoor Products
Daith Doolan
Damiaen Joan van Doorninck
Dan Ahdoot
Dancesport at the 2005 Asian Indoor Games
Dancesport at the 2007 Asian Indoor Games
Dan Doornink
Danger Doom
Dangerous (The Doobie Brothers song)
Daniel Doom
Daniel Jansen Van Doorn
Daniel Londoo (economist)
Dark Doodad Nebula
Dave Doogan
David Sidoo
Dazed in Doon
Death: At Death's Door
Death-doom
Death Jr. and the Science Fair of Doom
Deborah Nadoolman Landis
Debt on our Doorstep
Deckers Outdoor Corporation
De Doorns
Dee Doocey
Deja Voodoo
Deja Voodoo (Canadian band)
Dj Voodoo (Gov't Mule album)
Deja Voodoo (New Zealand band)
De Naald, Apeldoorn
Derek Dooley
Deshdoot
Devadoothan
Devdoot
Development of Doom
Devils on the Doorstep
De Wereld Draait Door
Didgeridoo
Digeridoo (EP)
Digital Versatile Doom
Dihedral synchro-helix actuation doors
Dina Appeldoorn
Doctor Doom
Doctor Doom in other media
Doctor Who and the Daleks in the Seven Keys to Doomsday
Do Dooni Char
Dome of Doom Records
Don't Ever Open That Door
Donald Mackay, Baron Mackay of Drumadoon
Doov
Doo
Dooars
Dooars Cha Bagan Workers' Union
Doob
Doob's martingale convergence theorems
Doob's martingale inequality
DoobDynkin lemma
Dooble
Doob martingale
DoobMeyer decomposition theorem
Doobon coat
Dooboobetic, Victoria
Dooby Dooby Moo
Dooby Duck's Disco Bus
Doodah
Doo Dah Parade
Doodhpak
Doodh pati chai
Doodh Talai Lake
Doodia
Doodia aspera
Doodia caudata
Doodia linearis
Doodia maxima
Doodia media
Doodie Bloomfield
Doodlakine, Western Australia
Doodle
Doodle4Google
Doodlebug
Doodlebug disaster
Doodlebug (rail car)
Doodle Bug scooter
Doodle (disambiguation)
Doodle God
Doodle Jump
Doodler
Doodles (comics)
Doodles Weaver
Doodletown, New York
Doodle (website)
Doo Doo Doo Doo Doo (Heartbreaker)
Dood Tsagaan Lake
Dood van een Schaduw
Doody
Doody Townley
Dooee Tanner
Dooen, Victoria
Doof
Doofus
Doofus (comics)
Doogie
Doogie Howser, M.D.
Doogie White
Doogtoons
Dooh Moukoko
Doo Hoi Kem
Dooish
Dook
Dookie
Dookie, Victoria
Dookoa Mazowsza
Dookudu
Doolally
Doolan Canyon
Dooland Buultjens
Doolandella, Queensland
Doolboong language
Doole, Texas
Dooley
Dooley, Arkansas
Dooley Briscoe
Dooley Insurance Group Champion Novice Chase
Dooley ministry (192122)
Dooleys (album)
Dooley Wilson
Doolgunna
Doolin Cave
Dooling, Georgia
Doolittle
Doolittle (album)
Doolittle Maintenance and Storage Facility
Doolittle Mills, Indiana
Doolittle, Missouri
Doolittle Raid
Doolittle Report
Doolittles
Doolittle, Texas
Dool, Kishtwar
Doo Lough
Doolough
Doolough Tragedy
Dooly
Dooly Building
Dooly the Little Dinosaur
Doom
Doom (1993 video game)
Doom (2016 video game)
Doom 2099
Doom 3
Doom 3: BFG Edition
Doom 3: Resurrection of Evil
Doom+5
Doom 64
Doom9
Doom 94
Doomadgee Airport
Doomadgee, Queensland
Doom (album)
Doom and Gloom
Doom Bar
Doomben 10,000
Doom book
Doombot
Doom (British band)
Doomdark's Revenge
Doom Days
Doom Dooma
Doom Dooma (Vidhan Sabha constituency)
Doomed
Doomed (Buffy the Vampire Slayer)
Doomed for Live Reunion 2002
Doomed Fort
Doomed Love
Doomed Megalopolis
Doomed!: The Untold Story of Roger Corman's The Fantastic Four
Doomed to Die
Doom engine
Doom (EP)
Doomer
Doom Eternal
Doom (film)
Doomfist
Doom (franchise)
Doom, Gloom, Heartache & Whiskey
Doomguard
Doomguy
Doom II
Doom Island
Doom (Japanese band)
Doom metal
Doom modding
Doom (novel series)
Doom of Destiny
Doom paintings
Doom Patrol
Doom Patrol (disambiguation)
Doom Patrol (TV series)
Doom (professional wrestling)
Doom RPG
Doomsayer
Doomscrolling
Doomsday
Doomsday + 1
Doomsday 1999 A.D.
Doomsday 2000
Doomsday (2008 film)
Doomsday argument
Doomsday Book (film)
Doomsday Clock
Doomsday Clock (song)
Doomsday conjecture
Doomsday cult
Doomsday Cult: A Study of Conversion, Proselytization, and Maintenance of Faith
Doomsday (DC Comics)
Doomsday Deck
Doomsday device
Doomsday device (wrestling)
Doomsday (Doctor Who)
Doomsdayer's Holiday
Doomsday for the Deceiver
Doomsday Machine
Doomsday Machine (film)
Doomsday Man
Doomsday (novel)
Doomsday plane
Doomsday Preppers
Doomsday Prophecy
Doomsday Rock 'n Roll
Doomsday rule
Doomsday (Skinny Puppy album)
Doomsday (Vassy and Lodato song)
Doomsday Virus
Doomsday Warrior (video game)
Dooms Night
Doom: The Boardgame
Doomtown
Doomtree
Doomtree (album)
Doomtrooper
Doom VI Illegal Soul
Doomwatch
Doon
Doonan
Doonbeg
Doonbeg (Killard)
Doon de Mayence
Doondi
Dooneen
Doone Kennedy Hobart Aquatic Centre
Doonesbury
Doonesbury (musical)
Dooney & Bourke
Doonga
Doongan Land District
Doongul, Queensland
Doon Heritage Village
Doon Hill
Doon, Iowa
Dooniver
Doon Mackichan
Doon of May
Doon, Ontario
Doonshean
Doonside, KwaZulu-Natal
Doonside, New South Wales
Doon Theological Journal
Doon (Tomregan)
Doon Valley
Doonya
Dooo It!
Doop
Doop (band)
Door
Doora Barefield
Doo rag
Dooragan National Park
Doo Rag (band)
Dooralong, New South Wales
Doora Saridaru
Doorawarrah
Doorbell
Doorbin
Door breaching
Doorbuster
Door card
Door chain
Door closer
Door Creek, Wisconsin
Doordarshan
Doordarshan Eti Jantra
Doordarshan (film)
Doordarshan Kendra, Jalandhar
Doordarshan Kendra, Madurai
Doordarshan Kendra, Mumbai
DoorDash
Door de wind
Door (disambiguation)
Door Door
Door, Door
Door (Every Little Thing album)
Door furniture
Door Gagan Ki Chhaon Mein
Door gunner
Door handle
Door handle bacteria
Door hanger
Doo-Ri Chung
Doorie
Doorie (film)
Dooring
Door-in-the-face technique
Door into Darkness
Door into Summer (album)
Door into the Dark
Door Jam
Door Kickers
Door Knock Dinners
Door knocker
Door lock
Door Lock (film)
Doorman
Door Man's Daughter
Doorman (comics)
Doormat
Doorn
Doornfontein
Doornfontein Synagogue
Doornkop
Doornkop Fish and Wildlife Reserve
Door no Muk de Bell ga Natteta
Door of No Return
Door of Prophecies
Door of the Dead
Door of the Dead in St. Peter's Basilica
Door on the Left as You Leave the Elevator
Door Open at 8 am
Door phone
Doors and Windows
Doors and Windows (album)
Door security
DOORS Extension Language
Doors Open
Doors open
Doors Open Canada
Doors Open Days
Doors Open (film)
Doors Open Pittsburgh
Door space
Doorstep Greens
Doorstepping
Doorsteps
Doorstop
DOOR syndrome
Door-to-balloon
Door to Door
Door-to-door
Door to Door (album)
Door to Door (film)
Door to Door Storage
Door to Silence
Door Village, Indiana
Doorway
Doorway page
Doorways in the Sand
Doorway to Fame
Doorwerth Castle
Door Wide Open
Doos
DooSabin subdivision surface
Doosan Arena
Doosan Babcock
Doosan Bears
Doosan Encyclopedia
Doosan Engineering & Construction
Doosan Fuel Cell America
Doosan Group
Doosan Handball Club
Doosan Heavy Industries & Construction
Doosan Power Systems
Doosan koda Power
Doosra
Doosra Aadmi
Doosra (film)
Doosra Keval
Doostang
Doot-Doot
Doo Town
Dootsie Williams
Doo Wa Ditty (Blow That Thing)/A Touch of Jazz (Playin' Kinda Ruff Part II)
Doo-Whop
Doowon Technical University College
Doo-wop
Doo-Wops & Hooligans
Doo Wop (That Thing)
Doozer (company)
Dorjiin Tsenddoo
Double Door
Do-Wah-Doo
Dragon and lion dance at the 2007 Asian Indoor Games
Dragon and lion dance at the 2009 Asian Indoor Games
Dr. Heinz Doofenshmirtz
Drosophila pseudoobscura
Drums O' Voodoo
Ducky DooLittle
Dulwich Outdoor Gallery
Dum-Doodles
Dunedoo
Dungeons & Dragons: Tower of Doom
Duped Till Doomsday
Durdle Door
Dutch door
Dwars door het Hageland
Dwars door Vlaanderen
Dwars door West-Vlaanderen
East Timor at the 2017 Asian Indoor and Martial Arts Games
Eddie Bauer (outdoorsman)
Eddy van IJzendoorn
Edge of Doom
Edward Dodoo-Ankrah
Edwin B. Dooley
Een speeldoos
Ek Doosre Se Karte Hain Pyaar Hum
Elame a Doo
Eleanor Wilson McAdoo
Elizabeth Ann Doody Gorman
Eliza Doolittle (singer)
Elladoone
Ellis Kadoorie
Elly Kadoorie
Elnaz Shakerdoost
Emily Doolittle
Enemy at the Door
English Opens Doors
Enormous Door
Eric Dooley
Esports at the 2007 Asian Indoor Games
Esports at the 2009 Asian Indoor Games
Esports at the 2013 Asian Indoor and Martial Arts Games
Esports at the 2017 Asian Indoor and Martial Arts Games
Eucalyptus wandoo
Eugene Dooman
Euvin Naidoo
Every Heart a Doorway
Exo Next Door
Fairy Doors of Ann Arbor
Fallen Angel of Doom
Fallsview Indoor Waterpark
False door
Famous Door
Faredoon Irani
Federation of Chatkal Mazdoor Unions
Fereidoon Shahidi
Fereidoon Tavallali
Fereydoon
Fereydoon Abbasi
Fereydoon Batmanghelidj
Fereydoon Family
Fereydoon Fazli
Fereydoon Forooghi
Fereydoon Hoveyda
Fereydoon Mirza
Fereydoon Moshiri
Fereydoon Motamed
Fernando Londoo
Fernando Londoo y Londoo
Ferydoon Hemmati
Ferydoon Zandi
Fifteen Signs before Doomsday
Final Battle 2012: Doomsday
Final Doom
Finger of Doom
Fingerpoke of Doom
Fire door
First Shadow Cabinet of Robert Muldoon
Fitzgerald v Muldoon
Flint Six "55" Four Door Brougham
Folding door
Foot-in-the-door technique
Ford Doolittle
Four Door Lemon
Four Doors cave site, Telde
Four to Doomsday
Frankie Doodle
Fred J. Doocy
Fred Jones (Scooby-Doo)
From Doon with Death
From Dusk till Doom
Frost Great Outdoors
Fugitive of the Judoon
Full Circle (The Doors album)
Funkdoobiest
Fused Together in Revolving Doors
Futsal at the Asian Indoor and Martial Arts Games
Fuzzy Door Productions
Gabriela Sabadoov
Gander Outdoors
Garage door
Garage door opener
Gary Lewis (outdoor writer)
Gateway Indoor
George A. Doole Jr.
George Doolette
George Tahdooahnippah
George Thomas Doo
Gerda Dendooven
Germn Londoo
Get Out the Door
Get Up and Bar the Door
Gilliam Indoor Track Stadium
Girl Next Door
Girl next door
Girl Next Door (anime)
Girl Next Door (band)
Girl Next Door (Saving Jane album)
Girls Next Door
Glassdoor
Glitter and Doom
Glitter and Doom Live
G.M.C. Balayogi SATS Indoor Stadium
Gniezno Doors
God's Doorkeeper: St. Andr of Montreal
Gods on Voodoo Moon
Goldendoodle
Golden Door
Golden Door Film Festival
Golden Powers (Krd Mndoon and the Flaming Sword of Fire)
Goniurosaurus kadoorieorum
Gonzague Vandooren
Goodooga Airport
Goodooga, New South Wales
Google Doodle
Gorilla (Bonzo Dog Doo-Dah Band album)
Greatest Hits (The Doors album)
Great Outdoors RV Superstore 100
Green Door
Greendoor, Missouri
Green Door Tavern
Grown Kidz / Voodoo Kingdom
G Senj Heaven's Door
Gull-wing door
Guys Next Door
Gwyneth Boodoo
H2Oasis Indoor Waterpark
Hacker II: The Doomsday Papers
Haeundae Doosan We've the Zenith
Hamid Alidoosti
Hammamet Indoor Sports Hall
Hamza Makhdoom
Hand of Doom
Hanna-Barbera's 50th: A Yabba Dabba Doo Celebration
Hanoi Indoor Games Gymnasium
Hans: Het Leven Voor De Dood
Happy Halloween, Scooby-Doo!
Hardware backdoor
Har Ki Doon
Harriette Pipes McAdoo
Hartley Outdoor Education Center
Harvey Doolittle Colvin
Hazards of outdoor recreation
Head for the Door
Headlamp (outdoor)
Heaven's Door
Heaven's Door (2009 film)
Heaven's Door (2012 film)
Hellboy: The Right Hand of Doom
Hellendoorn
Hello Jadoo
Henry Doorly Zoo and Aquarium
Henry McAdoo
Heraklion Indoor Sports Arena
Herman Dooyeweerd
Herman Theodoor Colenbrander
Hind Mazdoor Kisan Panchayat
Hind Mazdoor Sabha
Hindoostane Coffee House
HMAS Doomba
HMS Doon (1904)
HNLMS Karel Doorman
HNLMS Karel Doorman (A833)
HNLMS Karel Doorman (R81)
Holy door
Home Sweet Homediddly-Dum-Doodily
Hoodoo
Hoodoo (geology)
Hoodoo Gurus
Hoodoo Gurus discography
Hoodoo (Krokus album)
Hoodoo Rhythm Devils
Hoodoo (ski area)
Hoodoo (spirituality)
Hoop-Dee-Doo
Hop a je tu lidoop
Howdy Doody
How It Was with Dooms
Hudood Ordinances
Hugo III, Jungle of Doom!
Huis Doorn
Humpty Doo
Hypnotized (Shanadoo song)
I'm Gonna Knock on Your Door
IAAF Indoor Permit Meetings
I Am Not a Freemdoom
I Do Bidoo Bidoo: Heto nAPO Sila!
Idool
Idool (TV series)
IJzendoorn
Ik zou je het liefste in een doosje willen doen
Impending Doom
In Bed with My Doona
In Concert (The Doors album)
Incorporated (Legion of Doom album)
Indiana Jones and the Temple of Doom
Indiana Jones and the Temple of Doom (1985 video game)
Indiana Jones and the Temple of Doom (1988 video game)
Indiana Jones and the Temple of Doom (disambiguation)
Indoo Ki Jawani
Indoor
Indoor air pollution in developing nations
Indoor air quality
Indoor and Built Environment
Indoor archery at the 2009 Asian Indoor Games
Indoor athletics at the 2005 Asian Indoor Games
Indoor athletics at the 2007 Asian Indoor Games
Indoor athletics at the 2009 Asian Indoor Games
Indoor athletics at the 2017 Asian Indoor and Martial Arts Games
Indoor athletics at the Asian Indoor and Martial Arts Games
Indoor Bowl
Indoor cricket
Indoor cricket court
Indoor cricket (UK variant)
Indoor cycling
Indoor Environmental Quality Global Alliance
Indoor Flanders Meeting
Indoor games and sports
Indoor golf
Indoor hockey
Indoor hockey at the 2017 Southeast Asian Games Men's tournament
Indoor hockey at the 2017 Southeast Asian Games Women's tournament
Indoor hockey at the 2019 Southeast Asian Games
Indoor hockey at the 2019 Southeast Asian Games Men's tournament
Indoor hockey at the 2019 Southeast Asian Games Women's tournament
Indoor kabaddi at the 2009 Asian Indoor Games
Indoor kabaddi at the 2013 Asian Indoor and Martial Arts Games
Indoor kite
Indoor Living
Indoor Meeting Karlsruhe
Indoor mold
Indoor netball
Indooroopilly Island Conservation Park
Indooroopilly, Queensland
Indooroopilly Shopping Centre
Indooroutdoor thermometer
Indoor percussion ensemble
Indoor positioning system
Indoor roller coaster
Indoor rowing at the 2017 World Games Men's Lightweight 2000 metres
Indoor rowing at the 2017 World Games Men's Open 2000 metres
Indoor rowing at the 2017 World Games Men's Open 500 metres
Indoor rowing at the 2017 World Games Women's Lightweight 2000 metres
Indoor rowing at the 2017 World Games Women's Open 2000 metres
Indoor rowing at the 2017 World Games Women's Open 500 metres
Indoor skiing
Indoor soccer
Indoor Stadium Huamark
Indoor swap meet
Indoor tanning
Indoor tanning lotion
Indoor water park
Indres Naidoo
Inez Clare Verdoorn
Inishdooey
In Search of Voodoo: Roots to Heaven
Institute of Martinus Herman van Doorn
International Symposium on Personal, Indoor and Mobile Radio Communications
In the Springtime of His Voodoo
In Through the Out Door
Iqbal Khan Jadoon
Irandoost
Isidoor De Ryck
Isidoor Van De Wiele
Iss Pyaar Ko Kya Naam Doon?
Iss Pyaar Ko Kya Naam Doon?...Ek Baar Phir
ITU model for indoor attenuation
IWA OutdoorClassics
Jack Doohan
Jack Doolan
Jackie M. Dooley
Jacob Theodoor Cremer
Jacob van Doordt
Jadoo
Jadoo (2013 film)
Jadoo Ka Charagh
James A. Doonan
James Dooge
James Doohan
James Dooley
James Dooley (composer)
James Dooley (judge)
James Doolin
James Doolittle
James Doona
James Doonan
James Doorley
James Joseph Hayes Doone
James Michael McAdoo
James Rood Doolittle
Jan Apeldoorn
Jan de Doot
Jan Hijzelendoorn
Jay Naidoo
J Bole Toh Jadoo
Jean-Claude Van Damme: Behind Closed Doors
Jeeves and the Impending Doom
Jeong Doo-hee
Jim Dooley
Jimmy Doolittle
JJ Doom
Joe Dodoo
Joe Dooley (St Rynagh's hurler)
Joel Doolittle
John Anthony Dooher
John David McAdoo
John Doody
John Doogan
John Doolan
John Dooley
John Dooley Reigh
John Doolittle
John Dooly
John Francis Dooling Jr.
John Muldoon
Johnny van Doorn
Johnson Outdoors
John Yzendoorn
Jonas Tawiah-Dodoo
Jonna Doolittle Hoppes
Jose Chung's Doomsday Defense
Joseph A. Doorley Jr.
Joseph Aidoo
Joseph Barr Kiddoo
Joseph Brannon Dooley
Joseph Dooley
Joseph L. Doob
Jos Santacruz Londoo
Josie Dooley
Judoon
Ju-jitsu at the 2009 Asian Indoor Games
Jules Vandooren
Julio Londoo Londoo
Julio Londoo Paredes
Jun Byung-doo
Jung Doo-hong
Just Behind the Door
Just Get Up and Close the Door
Justice Dooley
Kadoorat
Kadoorie Conservation China
Kadoorie Farm and Botanic Garden
Kaiyethum Doorath
Kaiyethum Doorathu
Kalangadoo, South Australia
Kaleta Doolin
Kalkadoon grasswren
Kamiel Van Dooren
Kandoodhoo (Thaa Atoll)
Kanteerava Indoor Stadium
Karayilekku Oru Kadal Dooram
Karel Doorman
Karel Doorman class
Karel Doorman-class frigate
Katharine Doob Sakenfeld
Katharine Dooris Sharp
Kendriya Vidyalaya Adoor
Kevin J. Dooley
Keyon Dooling
Key to the Door
Khadoor Sahib Assembly Constituency
Khadoor Sahib (Lok Sabha constituency)
Khaldoon Al Mubarak
Kids' Door
Kim Doo-kwan
Kingdom of Doom
Kingdom Under Fire: Circle of Doom
King of the Doormen
Kirti M. Doongursee College
Kisan Mazdoor Bahujan Party
Kisan Mazdoor Praja Party
Klonoa: Door to Phantomile
Knockin' on Heaven's Door
Knockin' on Heaven's Door (1997 film)
Knockin' on Heaven's Door (disambiguation)
Knocking at Your Back Door
Knocking on Heaven's Door (book)
Knock on Any Door
Knock on the Happiness Door
Knocks at My Door
Knock y Doonee Ogham Stone
Ko Kyung-doo
Komandoo
Kondoor, Nalgonda district
Kooddoo Airport
Koondoola, Western Australia
Kowdoor Nayarbettu
Kraakdoos
Krlovo Pole indoor arena
Kristian Doolittle
Krd Mndoon and the Flaming Sword of Fire
Kwan Doo
Labdoor
Labradoodle
Ladoo (film)
Lake Lorna Doone Park
Lake Tahoe Outdoor Arena
Lambert Doomer
Land of Doom
Larissa Neapolis Indoor Arena
Lasname Indoor Arena
Lavrio Indoor Hall
Lawrence Aidoo
Lawrence Kadoorie, Baron Kadoorie
Leave the Door Open
Lee Doo-yong
Legion of Doom
Legion of Doom (hacking)
Legion of the Doomed
Lego Scooby-Doo! Haunted Hollywood
Lego Scooby-Doo! Knight Time Terror
Leigh-Ann Naidoo
Lena Doolin Mason
Leonard W. Doob
Let Me Go (3 Doors Down song)
Let My Love Open the Door
Liberty Outdoor Classic
Liga de Ftbol Indoor
Light My Fire: A Classic Rock Salute to The Doors
List of 20th-century outdoor proponents and outdoor educators
List of accolades received by Dookudu
List of A Pup Named Scooby-Doo episodes
List of Asian Indoor and Martial Arts Games records in indoor athletics
List of BBS door games
List of cars with non-standard door designs
List of Codename: Kids Next Door episodes
List of didgeridoo players
List of Doogie Howser, M.D. episodes
List of doom metal bands
List of Doom Patrol enemies
List of Doom ports
List of Doomsday Clock characters
List of Doonesbury characters
List of doo-wop musicians
List of fictional doomsday devices
List of indoor arenas
List of indoor arenas in Denmark
List of indoor arenas in Europe
List of indoor arenas in Greece
List of indoor arenas in India
List of indoor arenas in Morocco
List of indoor arenas in North Macedonia
List of indoor arenas in the Netherlands
List of indoor arenas in the United Kingdom
List of indoor volleyball world medalists
List of outdoor artworks at Newfields
List of outdoor exponents in the Philippines
List of outdoor industry parent companies
List of Pinky Dinky Doo episodes
List of published collections of Doonesbury
List of Scooby-Doo characters
List of Scooby-Doo media
List of Scooby-Doo! Mystery Incorporated episodes
List of Scooby-Doo, Where Are You! episodes
List of Shaggy & Scooby-Doo Get a Clue! episodes
List of surviving McDonnell F-101 Voodoos
List of the Doobie Brothers band members
List of The Girls Next Door episodes
List of The New Scooby-Doo Movies episodes
List of The Scooby-Doo Show episodes
List of trapdoor spiders
Lists of Scooby-Doo episodes
Little Door Gods
Live at The Cellar Door
Live at the Hollywood Bowl (The Doors album)
Live at the Isle of Wight Festival 1970 (The Doors album)
Live at The Triple Door
Live at The Triple Door (The Courage album)
Livedoor
Live in Boston (The Doors album)
Live in Detroit (The Doors album)
Live in Hollywood (The Doors album)
Live in New York (The Doors live album)
Living Next Door to Alice
Local door operation
Loch Doon
Loch Doon Castle
Lock the Door, Lariston
Loenen, Apeldoorn
Lookin' out My Back Door
Loony Dook
Lorna Doone
Lorna Doone (2000 film)
Lorna Doone (disambiguation)
Loser (3 Doors Down song)
Lost Soul: The Doomed Journey of Richard Stanley's Island of Dr. Moreau
Louisiana Voodoo
Love Is an Open Door
Lufia & the Fortress of Doom
Maakandoodhoo
Madhya Pradesh Kisan Mazdoor Adivasi Kranti Dal
MA Doom: Son of Yvonne
Magic Doors
Magna Doodle
Magnet of Doom
Makhdoom
Makhdoom Ahmed Mehmood
Makhdoom Altaf Ahmed
Makhdoom (clan)
Makhdoom Fawaz Ahmed Hashmi
Makhdoom Jamil Zaman
Makhdoom Mohiuddin
Makhdoom Muhammad Hashim Thattvi
Makhdoom Muhammad Zaman Talibul Moula
Makhdoom Rashid
Makhdoom Shahabuddin
Makhdoom Shah Muhammad Munim Pak
Makhdoom Sharfuddin Ahmed Yahya Maneri
Making a Door Less Open
Malaysia and the Club of Doom
Mamdooh Al-Doseri
Mamdooh El-Attar
Mansion of the Doomed
Marek Jandoowicz
Margaret Doody
Maria Doolaeghe
Marinus van IJzendoorn
Mark Dooley
Maroussi Saint Thomas Indoor Hall
Martijn Theodoor Houtsma
Marvel 2099: One Nation Under Doom
Mary Poppins Opens the Door
Masters of Doom
Matthew Doocey
Maurice T. Dooling Jr.
Maurice Timothy Dooling
Mazdoor Kisan Party
Mazdoor Kisan Shakti Sangathan
McAdoo
McAdoo, Pennsylvania
McAdoo, Texas
McDonnell CF-101 Voodoo
McDonnell F-101 Voodoo
McDonnell XF-88 Voodoo
Megamind: The Button of Doom
Mehrajuddin Wadoo
Meiacanthus bundoon
Melbourne Indoor
Melbourne Outdoor
Melina Merkouri Indoor Hall
Melinda Doolittle
Melvin Odoom
Memory Hold-the-Door
Men's Indoor Hockey Asia Cup
Men's Indoor Hockey World Cup
Mendooran
Mercedes-AMG GT 4-Door Coup
Metalocalypse: The Doomstar Requiem
MF Doom
MF Doom & Trunks Presents Unicron
MF Doom discography
Michael Doody
Michael Dooney
Michael Kadoorie
Michael Zadoorian
Michal Doolomansk
Michalis Mouroutsos Indoor Hall
Mick Doohan
Mick Doohan's Motocoaster
Mickey Doolin
Mike McAdoo
Milan Indoor
Miller Outdoor Theatre
Min Byung-doo
Mindoo Phillip Park
Minute by Minute (The Doobie Brothers song)
Mirabito Outdoor Classic
Mladoovice
Mladoovice (Chrudim District)
Mladoovice (Teb District)
Mladoovice
Mo' Voodoo
Mobula eregoodootenkee
Modern didgeridoo designs
Mohammad-Ali Eslami Nodooshan
Mohsen Rafighdoost
Mollydooker Wines
Monks of Doom
Moombooldool, New South Wales
Moondooner, Queensland
Moslem Niadoost
Mosque of the Three Doors
Mount Doom
Mount Doongul
Mr. Denton on Doomsday
Mr. Dooley
Mr. Jolly Lives Next Door
Muaythai at the 2005 Asian Indoor Games
Muaythai at the 2007 Asian Indoor Games
Muaythai at the 2009 Asian Indoor Games
Muaythai at the 2013 Asian Indoor and Martial Arts Games
Muaythai at the 2017 Asian Indoor and Martial Arts Games
Muldoon
Muldoon's
Muldoon, Anchorage
Mundoo
Mundoo Island, South Australia
Mundoolun, Queensland
Mundoona
Mundoo, Queensland
Mundoora, South Australia
MV Tim S. Dool
Mydoom
My Girl (Hoodoo Gurus song)
MyOutdoorTV.com
Nardoo Hills Reserves
National Indoor Athletics Centre
National Indoor BMX Arena
National Lampoon's Doon
National Outdoor Book Award
NDOORS Corporation
Neath Indoor Market
Neendoor
NehruvianDoom
Nemacheilus doonensis
Nstor Osorio Londoo
New Balance Indoor Grand Prix
New Balance Nationals Outdoor
New Doornfontein
New Orleans Historic Voodoo Museum
New Orleans VooDoo
New Zealand Outdoors Party
Next Door
Nextdoor
Next Door to an Angel
NHL outdoor games
Nicolas Sarkozy Voodoo Manual
Nigadoo
Night Divides the Day The Music of the Doors
Nihoa trapdoor spider
Nindooinbah Homestead
Nindooinbah, Queensland
Nine Hours, Nine Persons, Nine Doors
Ninja Gaiden III: The Ancient Ship of Doom
Noodle Kidoodle
Noordoostpolder Airport
Noorindoo, Queensland
Nordic Indoor Athletics Match
North Doornfontein
Norval Dooley
Novembers Doom
Nurse Next Door Home Healthcare Services
O.A.C.A. Olympic Indoor Hall
Odoo
Odoodee language
Olifants/Doorn Water Management Area
Ollie Muldoon
Omnisport Apeldoorn
One Door Away from Heaven
One Step Closer (The Doobie Brothers album)
Ontario Out of Doors
Ooredoo
Ooredoo Kuwait
Ooredoo Maldives
Ooredoo Oman
Ooredoo Palestine
Ooredoo Tunisia
Open Door
Open Door (2019 film)
Open-door academic policy
Open Door Children's Home
Open Door Limestone
Open Door Policy
Open Doors (album)
Open Doors (charitable foundation)
Open Doors (film)
Open Door (song)
Open Door (TV programme)
Opening Doors (Desperate Housewives)
Opening Doors to Recovery
Open the Door
Open the Door (Betty Carter song)
Open the Door, Richard!
Open the Window Close the Door: Live in Japan
(Open Up the Door) Let the Good Times In
Operation Doomsday
Operation: Doomsday
Operation Meghdoot
Opheera McDoom
Op stap door Amsterdam
Ordoo lvarez
Ordoo Bermdez
Ordoo III of Len
Ordoo II of Len
Ordoo I of Asturias
Ordoo IV of Len
Ordoo Ramrez
Oregon Indoor Clean Air Act
Orphan at My Door
Orpheus McAdoo
Oru Sindoora Pottinte Ormaykku
Other Voices (The Doors album)
Otter Creek Outdoor Recreation Area
Outdoor
Outdoor Canada
Outdoor candle
Outdoor Channel
Outdoor cinema
Outdoor Classic
Outdoor Co-ed Topless Pulp Fiction Appreciation Society
Outdoor cooking
Outdoor dining
Outdoor drama
Outdoor education
Outdoor emergency care
Outdoor fitness
Outdoor Indiana
Outdoor Life: Sportsman's Challenge
Outdoor literature
Outdoor Media Association
Outdoor recreation
Outdoor Recreation Party
Outdoor Recreations Act
Outdoor relief
Outdoor sculpture in Washington, D.C.
Outdoor Sportsman Group
Outdoors with Geoff
Outdoor Voices
Outdoor water-use restriction
Outdoor wood-fired boiler
Outdoor Writers and Photographers Guild
Out-of-Door Academy
Out of Doors (Bartk)
Outside Your Door
Out Through the In Door
Overdoor
Overload (Voodoo and Serano song)
Oxley College (Burradoo)
Pak Doo-ik
Pakistan Mazdoor Kissan Party
Palaindoor di Ancona
Palestine Technical University Kadoorie
Pallikkal, Adoor
Pandit Deendayal Upadhyay Indoor Stadium
Pandoora
Paper Mario: The Thousand-Year Door
Paraburdoo Airport
Paraburdoo, Western Australia
Parish of Currandooly
Parish of Doonside
Parish of Kootooloomondoo
Park Doo-shik
Park Kyoung-doo
PartyNextDoor
PartyNextDoor 3
PartyNextDoor discography
PartyNextDoor (EP)
PartyNextDoor Two
Pat Dooley
Pattison Outdoor Advertising
Paulien van Dooremalen
Paul Muldoon
Perception (The Doors album)
Perdoor
Peristeri Indoor Hall Andreas Papandreou
Ptanque at the 2009 Asian Indoor Games
Pet door
Pete Muldoon
Peter Allen: Not the Boy Next Door
Peter Faidoo
Peter J. Dooling
Peter Kempadoo
Peter van Doorn
Phillip Boa and the Voodooclub
Ph Th Indoor Stadium
Pink Ludoos
Pinky Dinky Doo
Platform screen doors
Plug door
Pocket door
Polka Dot Door
Polly Wolly Doodle
Portrait of Herman Doomer
Power door locks
Prema Naidoo
Priso a Doo
Pseudooceanicola antarcticus
Pseudooceanicola batsensis
Pseudoomphalina
Pseudoopsis
Pseudooxynicotine oxidase
Punjabi tandoori cooking
Punkeydoodles Corners
Purity of Essence (Hoodoo Gurus album)
Quarraisha Abdool Karim
Radiant Door
Radoov
Radoovce
Radoovce, Skalica District
Radoovce, Trnava District
Radoovice
Radoovice (Beneov District)
Radoovice (esk Budjovice District)
Radoovice (Strakonice District)
Rajdoot Excel-T
Rajdooth
Rajiv Gandhi Indoor Stadium
Rastriya Colliery Majdoor Sangh
Rational DOORS
Ravi Naidoo
Real Love (Doobie Brothers song)
Realtree Outdoors
RedDoorz
Red Voodoo
Reign of Doomsday
Remington Outdoor Company
Republic Windows and Doors
Revenge of the Judoon
Revolving door
Revolving Door (advertisement)
Revolving door (disambiguation)
Revolving door policy (Palestinian Authority)
Revolving door (politics)
Revolving Doors Agency
Revolving Doors of Vengeance
Revolving Doors (song)
RIAS Andrew Doolan Best Building in Scotland Award
Ricardo Londoo
Richard Dooling
Rigadoon (novel)
Right at Your Door
Rik van IJzendoorn
Rilus Doolittle
R. J. Rushdoony
Robert Doornbos
Robert Muldoon
Rock-a-Doodle
Rock-A-Doodle (soundtrack)
Rockin' on Heaven's Door
Rock Is Dead (The Doors song)
Rollerblades (Eliza Doolittle song)
Roller sports at the 2005 Asian Indoor Games
Roller sports at the 2007 Asian Indoor Games
Rose Abdoo
Royal doors
Rudoowice
Rumdoodle Peak
Rural Municipality of Hoodoo No. 401
Russell Doolittle
Sada Vidoo
Sadoon Abboud
Sahir Edoo
SAIL Outdoors
Sancho de Londoo
Sander van Doorn
Sara Doorsoun
Sarah Dooley
Sara Tappan Doolittle Robinson
Sardar Vallabhbhai Patel Indoor Stadium
Sardool Sikander
Sasamat Outdoor Centre
Save Outdoor Sculpture!
Sayed Makhdoom Raheen
Schmigadoon!
Scissor doors
Scooby-Doo
Scooby-Doo's Haunted Mansion
Scooby-Doo 2: Monsters Unleashed
Scooby-Doo! Abracadabra-Doo
Scooby-Doo and Guess Who?
Scooby-Doo and Scrappy-Doo
Scooby-Doo and Scrappy-Doo (1979 TV series)
Scooby-Doo and Scrappy-Doo (1980 TV series)
Scooby-Doo and the Alien Invaders
Scooby-Doo! and the Beach Beastie
Scooby-Doo and the Cyber Chase
Scooby-Doo and the Cyber Chase (video game)
Scooby-Doo! and the Goblin King
Scooby-Doo! and the Legend of the Vampire
Scooby-Doo! and the Loch Ness Monster
Scooby-Doo! and the Monster of Mexico
Scooby-Doo! and the Reluctant Werewolf
Scooby-Doo! and the Samurai Sword
Scooby-Doo! and the Spooky Swamp
Scooby-Doo! and the Witch's Ghost
Scooby-Doo! Camp Scare
Scooby-Doo (character)
Scooby-Doo! Classic Creep Capers
Scooby-Doo! Curse of the Lake Monster
Scooby-Doo (film)
Scooby-Doo! First Frights
Scooby-Doo! Ghastly Goals
Scooby-Doo! Haunted Holidays
Scooby-Doo! in Arabian Nights
Scooby-Doo in film
Scooby-Doo! in Where's My Mummy?
Scooby-Doo! Mecha Mutt Menace
Scooby-Doo Meets the Boo Brothers
Scooby-Doo! Music of the Vampire
Scooby-Doo Mystery
Scooby-Doo! Mystery Incorporated
Scooby-Doo! Mystery Mayhem
Scooby-Doo! Mystery of the Fun Park Phantom
Scooby-Doo on Zombie Island
Scooby-Doo! Pirates Ahoy!
Scooby-Doo (soundtrack)
Scooby-Doo Spooky Coaster
Scooby-Doo! Stage Fright
Scooby-Doo! The Mystery Begins
Scooby-Doo! Unmasked
Scooby-Doo (video game)
Scooby-Doo, Where Are You!
Scooby-Doo! WrestleMania Mystery
Scoop and Doozie
Scott Dooley
Scottish Outdoor Access Code
Scrappy-Doo
Screen door
Screen-door effect
Screen Door (restaurant)
Sdoos Club
Sea-Doo
Sea-Doo XP
Sean Doolittle
Sean Doolittle (author)
Secret Agent 23 Skidoo
Secret Beyond the Door
Secrets of a Door-to-Door Salesman
Seducing Down the Door
Selective door operation
Self-Indication Assumption Doomsday argument rebuttal
Selladoor Worldwide
Sepak takraw at the 2005 Asian Indoor Games
Sepak takraw at the 2007 Asian Indoor Games
Sepak takraw at the 2009 Asian Indoor Games
Seven Doors
Seven Doors to Death
Shaama Sandooyea
Shabazz Baidoo
Shabba Doo
Shadoof
Shadows of Doom
Shaggy & Scooby-Doo Get a Clue!
Shahid Sadooghi Airport
Shanadoo
Shanghai Indoor Stadium
Shashi Naidoo
Shaved doors
Shawn Dooley
Shin Doo-sun
Shoo Be Doo
Shoo-Be-Doo-Be-Doo-Da-Day
Short course swimming at the 2005 Asian Indoor Games
Short course swimming at the 2009 Asian Indoor Games
Shut-door theology
Shut That Door!
Shut the Door. Have a Seat.
Silas Aaron Hardoon
Simeon Gottfried Albert Doorenbos
Simone Kennedy-Doornbos
Sindoor
Sindoor (1987 film)
Sindooracheppu
Sindooram
Sindoora Rekha
Sinndoor Tere Naam Ka
Sir Edmund Hillary Outdoor Pursuits Centre
Six Flags Great Escape Lodge & Indoor Waterpark
Sjoerd Hoogendoorn
Ski-Doo
Skidoo
Skidoo, California
Skidoo (film)
Ski-Doo: Snowmobile Challenge
Slam-door train
Sliding door
Sliding door (car)
Sliding door operator
Sliding Doors
Sliding doors moment
Sliding glass door
Smart doorbell
Smokers Outside the Hospital Doors
Snickerdoodle
Snowball of Doom
Snowball of Doom 2
Snow Camp Outdoor Theatre
Sock a Doodle Do
Sofia Befon Palaio Faliro Indoor Hall
Solid Muldoon
Soma (Mallavoodoo album)
Someone at the Door
Someone Behind the Door
Songs of the Doomed
SooperDooperLooper
Sousse Indoor Sports Hall
Spangles Muldoon
Speedoo
SpongeBob SquarePants featuring Nicktoons: Globs of Doom
Squidoo
S.S. Doomtrooper
Stacey Dooley
Stage Door
Stage Door Canteen (film)
Stage Door Theater
Stampede (The Doobie Brothers album)
Stand Clear of the Closing Doors
St Andrews Church Hall, Indooroopilly
St. Doologe's
Stephen Baidoo
Stephen Naidoo
Steve Doocy
Steve Dooler
St Josephs Doora-Barefield GAA
St. Mary's Forane Church, Edoor
Stokely Doorly
Stoned Immaculate: The Music of The Doors
Stony Brook Indoor Sports Complex
Storm door
Strange Days (Doors song)
Strange Days (The Doors album)
Stupid Doo Doo Dumb
Suburban Voodoo
Suicide door
Superman: Doomsday
Superman: Doomsday & Beyond
Swan doors
Swansea Indoor Bowls Stadium
Swing-door operator
Swing Door (train)
Swinging Doors and the Bottle Let Me Down
Swiss Indoors
Sydney brown trapdoor spider
Tale of the Doomed Prince
Talk:Brian Dooley
Talk:Doodle Bob
Talk:FreeDOOM
Tallinn Indoor Meeting
Tambour door
Tandoor
Tandoor bread
Tandoori chicken
Tandoori masala
Tanya Dooley
Taraneh Alidoosti
Tariq Modood
Tasos Kampouris Kanithou Indoor Hall
TEI Indoor Sports Hall
Templenagalliaghdoo
Tennis at the 1908 Summer Olympics Men's indoor doubles
Tennis at the 1908 Summer Olympics Men's indoor singles
Tennis at the 1908 Summer Olympics Men's outdoor doubles
Tennis at the 1908 Summer Olympics Men's outdoor singles
Tennis at the 1908 Summer Olympics Women's indoor singles
Tennis at the 1908 Summer Olympics Women's outdoor singles
Tennis at the 1912 Summer Olympics Men's indoor doubles
Tennis at the 1912 Summer Olympics Men's indoor singles
Tennis at the 1912 Summer Olympics Men's outdoor doubles
Tennis at the 1912 Summer Olympics Men's outdoor singles
Tennis at the 1912 Summer Olympics Mixed indoor doubles
Tennis at the 1912 Summer Olympics Mixed outdoor doubles
Tennis at the 1912 Summer Olympics Women's indoor singles
Tennis at the 1912 Summer Olympics Women's outdoor singles
Tennis at the 2017 Asian Indoor and Martial Arts Games
Tentacles of Doom
Tera Jadoo Chal Gayaa
Terrace House: Boys Girls Next Door
Terrace House: Closing Door
Terrace House: Opening New Doors
Texaco Doodlebug
Thadoona Land District
Thank God, It's Doomsday
The 13 Ghosts of Scooby-Doo
The Alberts, The Bonzo Dog Doo Dah Band, The Temperance Seven
The Altar and the Door
The Amazing Spider-Man and Captain America in Dr. Doom's Revenge!
Thea Muldoon
The Architecture of Doom
The Ascent of Rum Doodle
The Assassin Next Door
The Babadook
The Back Door (fiction)
The Banks O' Doon
The Bar-Steward Sons of Val Doonican
The Best of Pink Floyd: A Foot in the Door
The Best of The Doors
The Best of The Doors (1973 album)
The Best of The Doors (1985 album)
The Best of The Doors (2000 album)
The Boy Next Door (album)
The Boy Next Door (DJ)
The Boys Next Door (1996 film)
The Cellar Door
The Cellar Door Sessions 1970
The Chair in the Doorway
The Changeling (The Doors song)
The Churkendoose
The Complete Studio Recordings (The Doors album)
The Courage of Marge O'Doone
The Day of Doom
The Dead Next Door
The Demon Girl Next Door
The Divas of Doom
The Doctor (The Doobie Brothers song)
The Doobie Brothers
The Doobie Brothers discography
The Doodle
The Doodlebops
The Doodlebops discography
The Doodletown Pipers
The Dooley and Pals Show
The Dooleys
The Doom
The Doombolt Chase
The Doomed City
The Doomed (film)
The Doom Generation
The Doom of Devorgoil
The Doomsday Conspiracy
The Doomsday Flight
The Doomsday Machine (book)
The Doomsday Machine (Star Trek: The Original Series)
The Doomspell Trilogy
The Doomstar Requiem
The Doom That Came to Sarnath
The Doom That Came to Sarnath and Other Stories
The Door
The Door (2009 film)
The Door (2012 film)
The Door (EP)
The Door in the Floor
The Door in the Wall
The Door into Summer
The Door Is Always Open
The Door Is Still Open to My Heart
The Doorman
The Doorman (1950 film)
The Doorman (2020 film)
The Door (poetry collection)
The Doors
The Doors 30 Years Commemorative Edition
The Doors (album)
The Doors: Box Set
The Doors discography
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The Door (Silverchair song)
The Doors of His Face, The Lamps of His Mouth, and Other Stories
The Doors of Perception
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The Doors: Vinyl Box Set
The Doorway
The Doorway to Hell
The Door Within Trilogy
The Door with Seven Locks
The Door with Seven Locks (1940 film)
The Door with Seven Locks (1962 film)
The Doo-Wops & Hooligans Tour
The Doozers
The Dungeon of Doom
The Edge of Tomorrow (Dooley book)
The Emotions (doo-wop group)
The End (The Doors song)
The European Invasion Doom Troopin' Live
The Ever Open Door
The Eye in the Door
The Fat Woman Next Door Is Pregnant
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The Forest of Doom
The Fortieth Door
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The Girl Next Door (2007 film)
The Girl Next Door (Ketchum novel)
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The Girls Next Door
The Golden Door
The Greatest Hits (3 Doors Down album)
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The Great Outdoors (magazine)
The Hanna-Barbera Hall of Fame: Yabba Dabba Doo II
The Head on the Door
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The Last of the Really Great Whangdoodles
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The Little Lady Next Door
The Loaded Door
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The Man Next Door (2010 film)
The Mark on the Door
The Millionaire Next Door
The Mine with the Iron Door
The Mount Fuji Doomjazz Corporation
The New Scooby and Scrappy-Doo Show
The New Scooby-Doo Movies
The Next: Fame Is at Your Doorstep
The Noise Next Door
Theodoor Aenvanck
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Theodoor de Booy
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Theodoor Gautier Thomas Pigeaud
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The Open Door
The Open Door EP
The Open Solar Outdoors Test Field
The Other Side of the Door
The Outdoor Room
The People Next Door
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The People Next Door (Australian TV series)
The Platinum Collection (The Doors album)
The Private War of Doctor Doom
The Regents (doo-wop band)
The Revels (doo-wop group)
The Revolving Doors
The Richie Rich/Scooby-Doo Show
The Right Hand of Doom
The Room with No Doors
The Rough Guide to Voodoo
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The Scooby-Doo Show
The Secret of the Iron Door
The Seeds of Doom
The Seventh Company Outdoors
The Sims 4: Outdoor Retreat
The Singles (The Doors album)
The Spook Who Sat by the Door
The Spook Who Sat by the Door (film)
The Spook Who Sat by the Door (novel)
The Spy Next Door
The Stage Door
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The Sword of Doom
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The Terrorist Next Door (novel)
The Thing on the Doorstep
The Trap Door
The Trap Door (video game)
The Valentines (doo-wop band)
The Very Best of The Doobie Brothers
The Very Best of The Doors
The Very Best of The Doors (2007 album)
The War Next Door
The Wing of Madoola
The Wittenburg Door
The Wolf at the Door
The Woman Next Door
The Woman Who Walked into Doors
The World Next Door
The Worst of Deja Voodoo
The Wrong Door
The Yankee Doodle Boy
The Yankee Doodle Mouse
Thiruvanvandoor
Thiruvanvandoor Mahavishnu Temple
Thoddoo (Alif Alif Atoll)
Thoddoo FC
Thomas Anthony Dooley III
Thomas Dooley
Thomas Doolittle
Thomas Gainsborough's Cottage Door works
Thomas P. Dooley
Thulsa Doom
Thulsa Doom (band)
Tighnabruaich, Indooroopilly
Time of My Life (3 Doors Down album)
TNN Outdoors Bass Tournament '96
To Her Door
Tokyo Indoor
Tom Dooley
Tom Dooley (racewalker)
Tom Dooley (song)
Tom Doonan
Toronto Indoor
Torreya trap-door spider
Touch Me (The Doors song)
Trapdoor
Trapdoor (disambiguation)
Trapdoor function
Trap Door (magazine)
Trap Door Theatre
Tullie McAdoo
Tunnels of Doom
Turkmen goresh at the 2017 Asian Indoor and Martial Arts Games
Tvrdoovce
Twelve Doors of Mali
Two-door
Two Door Cinema Club
Two Doors
Two Doors Down (TV series)
Tynron Doon
doowo
Ultimate Comics: Doomsday
Undoolya
Unspeakable Vault (of Doom)
Upadoo
User:Penyulap/The Donut of DOOM
U.S. Pro Indoor
Val Doonican
Valjfsstaur door
Vancouver VooDoo
Van de koele meren des doods
Van de koele meren des doods (film)
Van Dooren
Van Doorn
Varinthorn Phadoongvithee
Vayudoot
Veerasamy Ringadoo
Venus Doom
Vera Koedooder
Verdoorn's law
Veymandoo
Vice: Project Doom
Victoria A. Dooling
Video door-phone
Vijay Chendoor
Villa de Madrid Indoor Meeting
Vince Dooley
Vista Outdoor
Voices of Doom
Voltron: Fleet of Doom
Voodoo
Voodoo2
Voodoo3
Voodoo 5
VooDoo & Serano
VooDoo Blue
Voodoo Castle
Voodoo Child
Voodoo Child (comics)
Voodoo Child (Slight Return)
Voodoo Child: The Jimi Hendrix Collection
Voodoo (comics)
Voodoo Cream Liqueur
Voodoocult
Voodoo (D'Angelo album)
Voodoo death
Voodoo doll (disambiguation)
Voodoo Doughnut
Voodoo Envy
Voodoo (film)
Voodoo Glow Skulls
Voodoo (King Diamond album)
Voodoo Lady
Voodoo lily
Voodoo Lounge
Voodoo Murders
Voodoo Music + Arts Experience
VoodooPC
Voodoo People
Voodoo People / Out of Space
Voodoo Queen
Voodoos and Obeahs
Voodoo Science
Voodoo Shoppe
Voodoo (Sonny Clark Memorial Quartet album)
Voodoo tata
Voodoo: Truth and Fantasy
Voodoo Vince
Voodoo (VIXX album)
W 63 minuty dookoa wiata
Wafer trapdoor spider
Wall of Voodoo
Walter and Tandoori
Wanadoo
Wandoor
Wandoo Rehabilitation Prison
Washington Indoor
We Are Beautiful, We Are Doomed
We Are Doomed
Weightlifting at the 2017 Asian Indoor and Martial Arts Games
What's New, Scooby-Doo?
When I'm Gone (3 Doors Down song)
When I Come Back to You (We'll Have a Yankee-Doodle Wedding)
When Lilacs Last in the Dooryard Bloom'd
When Lilacs Last in the Dooryard Bloom'd (Hindemith)
When Luck Breaks the Door
When Yankee Doodle Learns to "Parlez Vous Franais"
When You're Young (3 Doors Down song)
Where Does This Door Go
Which Doobie U B?
While the Door Was Locked
Who's That Knocking at My Door
Whollydooleya
Whoop Dee Doo
Whoop Dee Doo (album)
Willem Doorn
William Doolen
William Dooley
William Doolin
William Doolittle
William Gibbs McAdoo
William H. Doolittle
William McAdoo
William Muldoon
Wiltshire Doorly
Witchboard 2: The Devil's Doorway
With Doom We Come
Wolf at the Door
Wolf at the Door (disambiguation)
Wolves at Our Door
Wondoola
Woorndoo
Workers Indoor Arena
World Athletics Indoor Tour
World Indoor Cricket Federation
World War II Behind Closed Doors: Stalin, the Nazis and the West
Wretched (doom metal band)
Xagoroloi Bohudoor
Xavier Naidoo
Xavier Naidoo discography
Yabba Dabba Doo
Yabba Dabba Doo! The Happy World of Hanna-Barbera
Yakky Doodle
Yang Jung-doo
Yank & Doodle
Yankee Doodle
Yankee Doodle Coffee Shop
Yankee Doodle Dandy
Yankee Doodle Dandy (restaurant)
Yankee Doodle Doctor
Yashoda Naidoo
Yoon Doo-joon
Yuh Jae-doo
Yundool
Yun Doo-su
Yusuf Dadoo
Zagreb Indoors
Zahra Wadood Fatemi
Zainuddin Makhdoom
Zainuddin Makhdoom II
Zakee Wadood
Zero4 Champ DooZy-J Type-R
Zip-a-Dee-Doo-Dah
Zombie King and the Legion of Doom
Zumanjaro: Drop of Doom



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